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Majjhima Nikāya 146

Nandakovādasutta

Advice from Nandaka · Translation: Bhikkhu Sujato, SuttaCentral

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this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’”ti?
no“No indeed thishetaṁ, sirbhante”.
that“Taṁ whatkissa reasonhetu”?
previously indeed“Pubbeva by usno thisetaṁ, sirbhante, trulyyathābhūtaṁ with right wisdomsammappaññāya well seensudiṭṭhaṁ:
these‘itipime sixcha exteriorbāhirā sense fieldsāyatanā impermanentaniccā’”ti.
good“Sādhu goodsādhu, sistersbhaginiyo.
thus indeed thisEvañhetaṁ, sistersbhaginiyo, it ishoti for a noble discipleariyasāvakassa trulyyathābhūtaṁ with right wisdomsammappaññāya seeingpassato.

‘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.

thatTaṁ what?kiṁ do you thinkmaññatha, sistersbhaginiyo,
eye-consciousnesscakkhuviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent, sir“Aniccaṁ, venerable sir.bhante”.
that which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or?vā”ti?
suffering, sir“Dukkhaṁ, venerable sir.bhante”.
that which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ nownu thattaṁ to be regardedsamanupassituṁ:
this‘etaṁ minemama, this I amesohamasmi, thiseso myme selfattā’”ti?
no“No this indeedhetaṁ, venerable sir.bhante”.
that“Taṁ what?kiṁ do you thinkmaññatha, sistersbhaginiyo, ear-consciousnesssotaviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent“Aniccaṁ, sir …pe…bhante …pe……pe…
nose-consciousnessghānaviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent“Aniccaṁ, sir …bhante” ……
tongue-consciousness“jivhāviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent“Aniccaṁ, sir …bhante” ……
body-consciousness“kāyaviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent“Aniccaṁ, sir …bhante” ……
mind-consciousness“manoviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent, sir.“Aniccaṁ, venerable sir.bhante”.
that which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or?vāti”?
suffering, sir.“Dukkhaṁ, venerable sir.bhante”.
that which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ nownu thattaṁ to be regardedsamanupassituṁ:

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:

'this‘etaṁ minemama, I am thisesohamasmi, thiseso myme self'?attā’”ti?
No“No indeed thishetaṁ, sir.bhante”.
That“Taṁ whatkissa is the cause?hetu”?
previously“Pubbeva weno this,etaṁ, sir,bhante, as it really isyathābhūtaṁ with right wisdomsammappaññāya well seen:sudiṭṭhaṁ:
'so these‘itipime sixcha classes of consciousnessviññāṇakāyā are impermanent.'aniccā’”ti.
Good“Sādhu good,sādhu, sisters.bhaginiyo.
Thus indeed this,Evañhetaṁ, sisters,bhaginiyo, ishoti for a noble discipleariyasāvakassa as it really isyathābhūtaṁ with right wisdomsammappaññāya seeing.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.

just asSeyyathāpi, sistersbhaginiyo, of an oil lamptelappadīpassa burningjhāyato the oil tootelampi impermanentaniccaṁ perishablevipariṇāmadhammaṁ, the wick toovaṭṭipi impermanentaniccā perishablevipariṇāmadhammā, the flame tooaccipi impermanentaniccā perishablevipariṇāmadhammā, the light tooābhāpi impermanentaniccā perishablevipariṇāmadhammā.
whoYo nownu indeedkho, sistersbhaginiyo, thusevaṁ would sayvadeyya:
of that‘amussa of an oil lamptelappadīpassa burningjhāyato the oil tootelampi impermanentaniccaṁ perishablevipariṇāmadhammaṁ, the wick toovaṭṭipi impermanentaniccā perishablevipariṇāmadhammā, the flame tooaccipi impermanentaniccā perishablevipariṇāmadhammā;
whichyā andca but itskhvāssa its lightābhā thatsā permanentniccā lastingdhuvā eternalsassatā imperishableavipariṇāmadhammā’ti;
rightlysammā nownu indeedkho heso, sistersbhaginiyo, speakingvadamāno would sayvadeyyā”ti?
No“No for thishetaṁ, sirbhante”.
that“Taṁ of whatkissa reasonhetu”?
of that“Amussa forhi, sirbhante, of an oil lamptelappadīpassa burningjhāyato the oil tootelampi impermanentaniccaṁ perishablevipariṇāmadhammaṁ, the wick toovaṭṭipi impermanentaniccā perishablevipariṇāmadhammā, the flame tooaccipi impermanentaniccā perishablevipariṇāmadhammā;
let alone itspagevassa lightābhā impermanentaniccā perishablevipariṇāmadhammā”ti.
in the same way“Evameva indeedkho, sistersbhaginiyo, whoyo nownu indeedkho thusevaṁ would sayvadeyya:
these six‘cha indeed thesekhome interiorajjhattikā sense fieldsāyatanā impermanentaniccā;

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.

and whichyañca indeedkho sixcha interiorajjhattike sense fieldsāyatane due topaṭicca experiencespaṭisaṁvedeti pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā thattaṁ permanentniccaṁ lastingdhuvaṁ eternalsassataṁ imperishableavipariṇāmadhamman’ti;
rightlysammā thennu indeedkho theyso, sistersbhaginiyo, speakingvadamāno would speakvadeyyā”ti?
no“No indeed thishetaṁ, sirbhante”.
that“Taṁ of whatkissa reasonhetu”?
corresponding“Tajjaṁ correspondingtajjaṁ, sirbhante, conditionpaccayaṁ dependent onpaṭicca appropriatetajjā appropriatetajjā feelingvedanā ariseuppajjanti.
correspondingTajjassa correspondingtajjassa of the conditionpaccayassa from cessationnirodhā appropriatetajjā appropriatetajjā feelingvedanā ceasenirujjhantī”ti.
good“Sādhu goodsādhu, sistersbhaginiyo.
thus indeed thisEvañhetaṁ, sistersbhaginiyo, ishoti for a noble discipleariyasāvakassa as it really isyathābhūtaṁ with right wisdomsammappaññāya seeingpassato.

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.

just asSeyyathāpi, sistersbhaginiyo, largemahato of a treerukkhassa standingtiṭṭhato having heartwoodsāravato even the rootmūlampi impermanentaniccaṁ subject to changevipariṇāmadhammaṁ, even the trunkkhandhopi impermanentanicco subject to changevipariṇāmadhammo, even the branches and foliagesākhāpalāsampi impermanentaniccaṁ subject to changevipariṇāmadhammaṁ, even the shadowchāyāpi impermanentaniccā subject to changevipariṇāmadhammā.
whoYo nownu indeedkho, sistersbhaginiyo, thusevaṁ might sayvadeyya:
of that‘amussa largemahato of a treerukkhassa standingtiṭṭhato having heartwoodsāravato even the rootmūlampi impermanentaniccaṁ subject to changevipariṇāmadhammaṁ, even the trunkkhandhopi impermanentanicco subject to changevipariṇāmadhammo, even the branches and foliagesākhāpalāsampi impermanentaniccaṁ subject to changevipariṇāmadhammaṁ, whichyā andca but for itkhvāssa shadowchāyā thatsā permanentniccā lastingdhuvā eternalsassatā not subject to changeavipariṇāmadhammā’ti;
rightlysammā nownu indeedkho heso, sistersbhaginiyo, speakingvadamāno would speakvadeyyā”ti?
no“No this indeedhetaṁ, sirbhante”.
that“Taṁ of whatkissa is the causehetu”?
of that“Amussa forhi, sirbhante, largemahato of a treerukkhassa standingtiṭṭhato having heartwoodsāravato even the rootmūlampi impermanentaniccaṁ subject to changevipariṇāmadhammaṁ, even the trunkkhandhopi impermanentanicco subject to changevipariṇāmadhammo, even the branches and foliagesākhāpalāsampi impermanentaniccaṁ subject to changevipariṇāmadhammaṁ;
let alone itspagevassa shadowchāyā impermanentaniccā subject to changevipariṇāmadhammā”ti.
just so“Evameva indeedkho, sistersbhaginiyo, whoyo nownu indeedkho thusevaṁ might sayvadeyya:
six‘cha these indeedkhome exteriorbāhirā sense fieldsāyatanā impermanentaniccā.

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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