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Majjhima Nikāya 146

Nandakovādasutta

Advice from Nandaka · Translation: Bhikkhu Sujato, SuttaCentral

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‘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.

‘This is mine, I am this, this is my self’?” “No, sir. Why is that? Because we have already truly seen this with right wisdom: ‘So these six exterior sense fields are impermanent.’” “Good, good, sisters! That’s how it is for a noble disciple who truly sees with right wisdom.

Taṁ kiṁ maññatha, bhaginiyo,
cakkhuviññāṇaṁ 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, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante …pe…
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 vāti”?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

What do you think, sisters? Is eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:

‘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.

‘This is mine, I am this, this is my self’?” “No, sir. Why is that? Because we have already truly seen this with right wisdom: ‘So these six classes of consciousness are impermanent.’” “Good, good, sisters! 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.
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;

Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable. Now, suppose someone was to say: ‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable. But the light is permanent, lasting, eternal, and imperishable.’ Would they be speaking rightly?” “No, sir. Why is that? Because that oil lamp’s oil, wick, and flame are all impermanent and perishable, let alone the light.” “In the same way, suppose someone was to say: ‘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;
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.

But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’ Would they be speaking rightly?” “No, sir. Why is that? Because each kind of feeling arises dependent on the corresponding condition. When the corresponding condition ceases, the appropriate feeling ceases.” “Good, good, sisters! 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.
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.

Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable. Now, suppose someone was to say: ‘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.’ Would they be speaking rightly?” “No, sir. Why is that? Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable, let alone the shadow.” “In the same way, suppose someone was to say: ‘These six exterior sense fields are impermanent.

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