Nandakovādasutta

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Majjhima Nikāya 146

Advice from Nandaka · Translation: Bhikkhu Sujato, SuttaCentral

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Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

Thus indeed, sisters, it is for a noble disciple who sees rightly with wisdom as it really is.

Just as, sisters, when an oil lamp is burning, the oil too is impermanent, subject to change; the wick too is impermanent, subject to change; the flame too is impermanent, subject to change; the radiance too is impermanent, subject to change. Who then, sisters, would speak thus: ‘When that oil lamp is burning, the oil too is impermanent, subject to change; the wick too is impermanent, subject to change; the flame too is impermanent, subject to change; but its radiance is permanent, stable, eternal, not subject to change’? Speaking thus, sisters, would he be speaking rightly?” “No, venerable sir.” “For what reason?” “Indeed, venerable sir, when that oil lamp is burning, the oil too is impermanent, subject to change; the wick too is impermanent, subject to change; the flame too is impermanent, subject to change; still more so is its radiance impermanent, subject to change.” “Just so, sisters, whoever would speak thus: ‘These six internal sense bases 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.

And whatever pleasure or pain or neither pain nor pleasure one experiences in dependence on the six internal sense bases, is that permanent, stable, eternal, not subject to change? Would he, sisters, be speaking rightly if he spoke thus?” “No, venerable sir.” “For what reason?” “Venerable sir, in dependence on such and such conditions, such and such feelings arise. With the cessation of such and such conditions, such and such feelings cease.” “Good, good, sisters. Thus indeed, sisters, it is for a noble disciple who sees as it really is 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.

Just as, sisters, for a great tree standing with heartwood, even its root is impermanent, subject to change; even its trunk is impermanent, subject to change; even its branches and foliage are impermanent, subject to change; even its shadow is impermanent, subject to change. Who then, sisters, would say: ‘For that great tree standing with heartwood, even its root is impermanent, subject to change; even its trunk is impermanent, subject to change; even its branches and foliage are impermanent, subject to change; but its shadow is permanent, stable, eternal, not subject to change’—sisters, would he, speaking thus, be speaking rightly?” “No, venerable sir.” “For what reason?” “Because, venerable sir, for that great tree standing with heartwood, even its root is impermanent, subject to change; even its trunk is impermanent, subject to change; even its branches and foliage are impermanent, subject to change; so much more is its shadow impermanent, subject to change.” “In the same way, sisters, who then would say: ‘These six external bases are impermanent.

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.

And whatever one experiences dependent on external sense-bases—pleasure or pain or neither-painful-nor-pleasant—would one speaking rightly, sisters, say of that: 'It is permanent, stable, eternal, not subject to change'?" "No, venerable sir." "For what reason?" "Dependent on such-and-such a condition, venerable sir, such-and-such feelings arise. With the ceasing of such-and-such a condition, such-and-such feelings cease." "Good, good, sisters. Thus indeed, sisters, it is for a noble disciple who sees with right wisdom as it really is.

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.

Just as, sisters, a skilled butcher or a butcher's apprentice, having killed a cow, would cut the cow with a sharp cow-cutting knife without damaging the inner flesh-body and without damaging the outer hide-body. Whatever there is within — inner flesh, within sinew, within ligament — just that he would cut apart, cut, cut thoroughly, and cut all around with a sharp cow-cutting knife. Having cut apart, cut, cut thoroughly, and cut all around, having shaken off the outer hide-body, and having covered that cow with just that hide, he would say thus: 'Just so is this cow connected with just this hide.' Would he, sisters, be speaking rightly if he spoke thus?" "No, indeed, venerable sir." "For what reason?" "Indeed, venerable sir, a skilled butcher or a butcher's apprentice, having killed a cow, would cut the cow with a sharp cow-cutting knife without damaging the inner flesh-body and without damaging the outer hide-body.

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.

Whatever inner flesh, inner sinews, and inner ligaments there are, just that he would cut through, cut apart, cut up, and cut all around with a sharp cow-slaughtering knife. Having cut through, cut apart, cut up, and cut all around, having shaken off the outer body of hide, and having covered that cow with that very hide, even though he might say: ‘Just so is this cow joined with this very hide,’ that cow would in fact be disjoined from that very hide.

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