Majjhima Nikāya 146
Translators: sujato
Middle Discourses 146
Nandakovādasutta
Advice from Nandaka
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca:
Then Mahāpajāpati Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him,
“ovadatu, bhante, bhagavā bhikkhuniyo;
“Sir, may the Buddha please advise
anusāsatu, bhante, bhagavā bhikkhuniyo;
and instruct the nuns.
karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti.
Please give the nuns a Dhamma talk.”
Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena.
Now at that time the senior monks were taking turns to advise the nuns.
Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena.
But Venerable Nandaka didn’t want to take his turn.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Venerable Ānanda,
“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti?
“Ānanda, whose turn is it to advise the nuns today?”
“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena.
“It’s Nandaka’s turn, sir,
Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti.
but he doesn’t want to do it.”
Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi:
Then the Buddha said to Nandaka,
“ovada, nandaka, bhikkhuniyo;
“Nandaka, please advise
anusāsa, nandaka, bhikkhuniyo;
and instruct the nuns.
karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti.
Please, brahmin, give the nuns a Dhamma talk.”
“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
“Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.
He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Royal Monastery with a companion.
Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ.
Those nuns saw him coming off in the distance,
Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.
so they spread out a seat and placed water for washing the feet.
Nisīdi kho āyasmā nandako paññatte āsane.
Nandaka sat down on the seat spread out,
Nisajja pāde pakkhālesi.
and washed his feet.
Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Those nuns bowed, and sat down to one side.
Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:
Nandaka said to them,
“paṭipucchakathā kho, bhaginiyo, bhavissati.
“Sisters, this talk shall be in the form of questions.
Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṁ.
When you understand, say so. When you don’t understand, say so.
Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo:
If anyone has a doubt or uncertainty, ask me about it:
‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti?
‘Why, sir, does it say this? What does that mean?’”
“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.
“We’re already delighted and satisfied with Master Nandaka, since he invites us like this.”
“Taṁ kiṁ maññatha, bhaginiyo,
“What do you think, sisters?
cakkhu niccaṁ vā aniccaṁ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññatha, bhaginiyo,
“What do you think, sisters?
sotaṁ niccaṁ vā aniccaṁ vā”ti?
Is the ear …
“Aniccaṁ, bhante …pe…
ghānaṁ niccaṁ vā aniccaṁ vā”ti?
nose …
“Aniccaṁ, bhante” …
“jivhā niccā vā aniccā vā”ti?
tongue …
“Aniccā, bhante” …
“kāyo nicco vā anicco vā”ti?
body …
“Anicco, bhante” …
“mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Because we have already truly seen this with right wisdom:
‘itipime cha ajjhattikā āyatanā aniccā’”ti.
‘So these six interior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo.
“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
That’s how it is for a noble disciple who truly sees with right wisdom.
Taṁ kiṁ maññatha, bhaginiyo,
What do you think, sisters?
rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññatha, bhaginiyo,
“What do you think, sisters?
saddā niccā vā aniccā vā”ti?
Are sounds …
“Aniccā, bhante …pe…
gandhā niccā vā aniccā vā”ti?
smells …
“Aniccā, bhante” …
“rasā niccā vā aniccā vā”ti?
tastes …
“Aniccā, bhante” …
“phoṭṭhabbā niccā vā aniccā vā”ti?
touches …
“Aniccā, bhante” …
“dhammā niccā vā aniccā vā”ti?
ideas permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Because we have already truly seen this with right wisdom:
‘itipime cha bāhirā āyatanā aniccā’”ti.
‘So these six exterior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo.
“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
That’s how it is for a noble disciple who truly sees with right wisdom.
Taṁ kiṁ maññatha, bhaginiyo,
What do you think, sisters?
cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
Is eye consciousness …
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
ear consciousness …
“Aniccaṁ, bhante …pe…
ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
nose consciousness …
“Aniccaṁ, bhante” …
“jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
tongue consciousness …
“Aniccaṁ, bhante” …
“kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
body consciousness …
“Aniccaṁ, bhante” …
“manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
mind consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Because we have already truly seen this with right wisdom:
‘itipime cha viññāṇakāyā aniccā’”ti.
‘So these six classes of consciousness are impermanent.’”
“Sādhu sādhu, bhaginiyo.
“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
That’s how it is for a noble disciple who truly sees with right wisdom.
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.
Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṁ vadeyya:
Now, suppose someone was to say:
‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable.
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
But the light is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
Would they be speaking rightly?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
Because that oil lamp’s oil, wick, and flame are all impermanent and perishable,
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
let alone the light.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“In the same way, suppose someone was to say:
‘cha khome ajjhattikā āyatanā aniccā;
‘These six interior sense fields are impermanent.
yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;
But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
Would they be speaking rightly?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo.
“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
That’s how it is for a noble disciple who truly sees with right wisdom.
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.
Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṁ vadeyya:
Now, suppose someone was to say:
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
Would they be speaking rightly?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;
Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable,
pagevassa chāyā aniccā vipariṇāmadhammā”ti.
let alone the shadow.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“In the same way, suppose someone was to say:
‘cha khome bāhirā āyatanā aniccā.
‘These six exterior sense fields are impermanent.
Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;
But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
Would they be speaking rightly?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo.
“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
That’s how it is for a noble disciple who truly sees with right wisdom.
Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.
Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside,
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments with a sharp meat cleaver,
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:
and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
‘This cow is joined to its hide just like before.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
Would they be speaking rightly?”
“No hetaṁ, bhante”.
“No, sir.
“Taṁ kissa hetu”?
Why is that?
“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya:
Because even if they wrap that cow up in that very same hide and say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
‘This cow is joined to its hide just like before,’
atha kho sā gāvī visaṁyuttā teneva cammenā”ti.
still that cow is not joined to that hide.”
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya.
“I’ve made up this simile to make a point.
Ayamevettha attho;
And this is the point.
‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;
‘The inner flesh’ is a term for the six interior sense fields.
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ;
‘The outer hide’ is a term for the six exterior sense fields.
‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;
‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing.
‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ;
‘A sharp meat cleaver’ is a term for noble wisdom.
yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.
And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.
Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Katame satta?
What seven?
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
It’s when a mendicant develops the awakening factors of mindfulness,
Dhammavicayasambojjhaṅgaṁ bhāveti …pe…
investigation of principles,
vīriyasambojjhaṅgaṁ bhāveti …
energy,
pītisambojjhaṅgaṁ bhāveti …
rapture,
passaddhisambojjhaṅgaṁ bhāveti …
tranquility,
samādhisambojjhaṅgaṁ bhāveti …
immersion,
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.
It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
Then after giving this advice to the nuns, Nandaka dismissed them, saying,
“gacchatha, bhaginiyo; kālo”ti.
“Go, sisters, it is time.”
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:
And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them,
“gacchatha, bhikkhuniyo; kālo”ti.
“Go, nuns, it is time.”
Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before departing.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:
Soon after those nuns had left, the Buddha addressed the mendicants:
“seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā:
“Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti.
wondering whether the moon is full or not, since it is obviously not full.
Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.
In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t got all they wished for.”
Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi:
Then the Buddha said to Nandaka,
“tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti.
“Well then, Nandaka, tomorrow you should give those nuns the same advice again.”
“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi.
“Yes, sir,” Nandaka replied.
Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
And the next day he went to those nuns, and all unfolded just like the previous day.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.
Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ.
Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.
Nisīdi kho āyasmā nandako paññatte āsane.
Nisajja pāde pakkhālesi.
Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:
“paṭipucchakathā kho, bhaginiyo, bhavissati.
Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṁ.
Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo:
‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti.
“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.
“Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …pe…
ghānaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …
jivhā …
kāyo …
mano nicco vā anicco vā”ti?
“Anicco, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
‘itipime cha ajjhattikā āyatanā aniccā’”ti.
“Sādhu sādhu, bhaginiyo.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti?
“Aniccā, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti?
“Aniccā, bhante …pe…
gandhā niccā vā aniccā vā”ti?
“Aniccā, bhante …
rasā niccā vā aniccā vā”ti?
“Aniccā, bhante …
phoṭṭhabbā niccā vā aniccā vā”ti?
“Aniccā, bhante …
dhammā niccā vā aniccā vā”ti?
“Aniccā, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
‘itipime cha bāhirā āyatanā aniccā’”ti.
“Sādhu sādhu, bhaginiyo.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …pe…
sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …
ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …
jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …
kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …
manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
‘itipime cha viññāṇakāyā aniccā’”ti.
“Sādhu sādhu, bhaginiyo.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.
Yo nu kho, bhaginiyo, evaṁ vadeyya:
‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
‘cha khome ajjhattikā āyatanā aniccā.
Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
“Sādhu sādhu, bhaginiyo.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.
Yo nu kho, bhaginiyo, evaṁ vadeyya:
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;
yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;
pagevassa chāyā aniccā vipariṇāmadhammā”ti.
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
‘cha khome bāhirā āyatanā aniccā.
Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
“Sādhu sādhu, bhaginiyo.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
atha kho sā gāvī visaṁyuttā teneva cammenā”ti.
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho.
‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ;
‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;
‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ;
yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.
Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Katame satta?
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
Dhammavicayasambojjhaṅgaṁ bhāveti …pe…
vīriyasambojjhaṅgaṁ bhāveti …
pītisambojjhaṅgaṁ bhāveti …
passaddhisambojjhaṅgaṁ bhāveti …
samādhisambojjhaṅgaṁ bhāveti …
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
Ime kho, bhaginiyo, satta bojjhaṅgā yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
“gacchatha, bhaginiyo; kālo”ti.
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:
“gacchatha, bhikkhuniyo; kālo”ti.
Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:
Soon after those nuns had left, the Buddha addressed the mendicants:
“seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā:
“Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti;
wondering whether the moon is full or not, since it is obviously full.
evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca.
In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, and they got all they wished for.
Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.
Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.
Nandakovādasuttaṁ niṭṭhitaṁ catutthaṁ.