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Majjhima Nikāya 146

Nandakovādasutta

Advice from Nandaka · Translation: Bhikkhu Sujato, SuttaCentral

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and whichYañca indeedkho sixcha externalbāhire sense fieldsāyatane due topaṭicca experiencespaṭisaṁvedeti pleasantsukhaṁ orvā painfuldukkhaṁ orvā neither-painful-nor-pleasantadukkhamasukhaṁ orvā thattaṁ permanentniccaṁ lastingdhuvaṁ eternalsassataṁ imperishableavipariṇāmadhamman’ti;
rightlysammā thennu indeedkho heso, sistersbhaginiyo, speakingvadamāno would speakvadeyyā”ti?
no“No indeed thathetaṁ, sirbhante”.
that“Taṁ of whatkissa reasonhetu”?
corresponding“Tajjaṁ correspondingtajjaṁ, sirbhante, conditionpaccayaṁ dependent onpaṭicca correspondingtajjā correspondingtajjā feelingsvedanā ariseuppajjanti.
of correspondingTajjassa of correspondingtajjassa of conditionpaccayassa from cessationnirodhā correspondingtajjā correspondingtajjā feelingsvedanā ceasenirujjhantī”ti.
good“Sādhu goodsādhu, sistersbhaginiyo.
thus indeed thatEvañhetaṁ, sistersbhaginiyo, it ishoti for a noble discipleariyasāvakassa trulyyathābhūtaṁ with right wisdomsammappaññāya seeingpassato.

But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior 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 as ifSeyyathāpi, sistersbhaginiyo, deftdakkho butchergoghātako orvā butcher's apprenticegoghātakantevāsī orvā cowgāviṁ having killedvadhitvā with sharptiṇhena meat cleavergovikantanena cowgāviṁ would carvesaṅkanteyya without damaginganupahacca insideantaraṁ flesh massmaṁsakāyaṁ without damaginganupahacca outerbāhiraṁ hide mass.cammakāyaṁ.
whateverYaṁ indeedyadeva theretattha innerantarā soft fleshvilimaṁsaṁ innerantarā sinewnhāru innerantarā ligamentbandhanaṁ thattaṁ indeedtadeva with sharptiṇhena meat cleavergovikantanena would cutsañchindeyya would carvesaṅkanteyya would seversampakanteyya would slice.samparikanteyya.
having cutSañchinditvā having carvedsaṅkantitvā having severedsampakantitvā having slicedsamparikantitvā having peeled offvidhunitvā outerbāhiraṁ hide masscammakāyaṁ with that veryteneva hidecammena thattaṁ cowgāviṁ having coveredpaṭicchādetvā thusevaṁ would say:vadeyya:
just so this‘tathevāyaṁ cowgāvī joinedsaṁyuttā with this veryimināva hide'cammenā’ti;
rightlysammā thennu indeedkho he,so, sisters,bhaginiyo, speakingvadamāno would he speak?"vadeyyā”ti?
no“No certainly not,hetaṁ, sir.bhante”.
that“Taṁ whatkissa cause?"hetu”?
that“Amu indeed,hi, sir,bhante, deftdakkho butchergoghātako orvā butcher's apprenticegoghātakantevāsī orvā cowgāviṁ having killedvadhitvā with sharptiṇhena meat cleavergovikantanena cowgāviṁ would carvesaṅkanteyya without damaginganupahacca insideantaraṁ flesh massmaṁsakāyaṁ without damaginganupahacca outerbāhiraṁ hide mass.cammakāyaṁ.

Suppose a deft butcher or their apprentice, having killed a cow, were to carve it with a sharp meat cleaver, without damaging the flesh inside or the hide outside. They’d cut, carve, sever, and slice through each of the connecting tendons, sinews, and ligaments with a sharp meat cleaver, and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before.’ Would they be speaking rightly?” “No, sir. Why is that?

whateverYaṁ whatever indeedyadeva theretattha insideantarā inner fleshvilimaṁsaṁ insideantarā sinewnhāru insideantarā bondbandhanaṁ thattaṁ that indeedtadeva with sharptiṇhena butcher's knifegovikantanena would cut apartsañchindeyya would cut throughsaṅkanteyya would cut upsampakanteyya would cut aroundsamparikanteyya.
having cut apartSañchinditvā having cut throughsaṅkantitvā having cut upsampakantitvā having cut aroundsamparikantitvā having shaken offvidhunitvā outerbāhiraṁ with the hidecammakāyaṁ with that veryteneva with hidecammena thattaṁ cowgāviṁ having coveredpaṭicchādetvā even thoughkiñcāpi heso thusevaṁ would sayvadeyya:
'just as before‘tathevāyaṁ cowgāvī joinedsaṁyuttā with this veryimināva hide'cammenā’ti;
stillatha indeedkho thatsā cowgāvī not joinedvisaṁyuttā with that veryteneva hide."cammenā”ti.

Because even if they wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before,’ still that cow is not joined to that hide.”

simile“Upamā indeedkho by meme thisayaṁ, sistersbhaginiyo, madekatā of the meaningatthassa for explanationviññāpanāya.
this itself hereAyamevettha the pointattho;
inner‘antarā flesh bodymaṁsakāyo’ti indeedkho, sistersbhaginiyo, this is a term for the sixchannetaṁ interiorajjhattikānaṁ of the sense fieldsāyatanānaṁ a termadhivacanaṁ;
outer‘bāhiro hide bodycammakāyo’ti indeedkho, sistersbhaginiyo, this is a term for the sixchannetaṁ exteriorbāhirānaṁ of the sense fieldsāyatanānaṁ a termadhivacanaṁ;
inner‘antarā fleshvilimaṁsaṁ, innerantarā sinewnhāru, innerantarā ligamentbandhanan’ti indeedkho, sistersbhaginiyo, this is a term for greed and relishingnandīrāgassetaṁ a termadhivacanaṁ;
sharp‘tiṇhaṁ meat cleavergovikantanan’ti indeedkho, sistersbhaginiyo, this is a term for nobleariyāyetaṁ wisdompaññāya a termadhivacanaṁ;
that whichyāyaṁ nobleariyā wisdompaññā innerantarā corruptionkilesaṁ innerantarā fettersaṁyojanaṁ innerantarā bondbandhanaṁ cutssañchindati carvessaṅkantati severssampakantati slicessamparikantati.

“I’ve made up this simile to make a point. And this is the point. ‘The inner flesh’ is a term for the six interior sense fields. ‘The outer hide’ is a term for the six exterior sense fields. ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘A sharp meat cleaver’ is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

sevenSatta indeedkho now thesepanime, sistersbhaginiyo, awakening factorsbojjhaṅgā, of whichyesaṁ because of having developedbhāvitattā because of having cultivated muchbahulīkatattā a mendicantbhikkhu of defilementsāsavānaṁ due to the endingkhayā undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this very lifediṭṭheva in the dhammadhamme with their ownsayaṁ insightabhiññā having realizedsacchikatvā having attainedupasampajja they liveviharati.
whatKatame sevensatta?
hereIdha, sistersbhaginiyo, a mendicantbhikkhu the awakening factor of mindfulnesssatisambojjhaṅgaṁ developsbhāveti which relies on seclusionvivekanissitaṁ which relies on fading awayvirāganissitaṁ which relies on cessationnirodhanissitaṁ which ripens as letting govossaggapariṇāmiṁ.
the awakening factor of investigation of principlesDhammavicayasambojjhaṅgaṁ developsbhāveti ……pe…
the awakening factor of energyvīriyasambojjhaṅgaṁ developsbhāveti ……
the awakening factor of rapturepītisambojjhaṅgaṁ developsbhāveti ……
the awakening factor of tranquilitypassaddhisambojjhaṅgaṁ developsbhāveti ……
the awakening factor of immersionsamādhisambojjhaṅgaṁ developsbhāveti ……
the awakening factor of equanimityupekkhāsambojjhaṅgaṁ developsbhāveti which relies on seclusionvivekanissitaṁ which relies on fading awayvirāganissitaṁ which relies on cessationnirodhanissitaṁ which ripens as letting govossaggapariṇāmiṁ.
theseIme indeedkho, sistersbhaginiyo, sevensatta awakening factorsbojjhaṅgā, of whichyesaṁ because of having developedbhāvitattā because of having cultivated muchbahulīkatattā a mendicantbhikkhu of defilementsāsavānaṁ due to the endingkhayā undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this very lifediṭṭheva in the dhammadhamme with their ownsayaṁ insightabhiññā having realizedsacchikatvā having attainedupasampajja they liveviharatī”ti.

Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

thenAtha indeedkho venerableāyasmā Nandakanandako thosetā nunsbhikkhuniyo with thisiminā with adviceovādena having advisedovaditvā sent offuyyojesi:
go“gacchatha, sistersbhaginiyo; it is timekālo”ti.
thenAtha indeedkho thosetā nunsbhikkhuniyo of venerableāyasmato of Nandakanandakassa what was saidbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā rising from their seatsuṭṭhāyāsanā venerableāyasmantaṁ Nandakanandakaṁ having bowedabhivādetvā respectfully circlingpadakkhiṇaṁ having donekatvā whereyena the Blessed Onebhagavā they approachedtenupasaṅkamiṁsu; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ they stoodaṭṭhaṁsu. to one sideEkamantaṁ standingṭhitā indeedkho thosetā nunsbhikkhuniyo the Blessed Onebhagavā said thisetadavoca:
go“gacchatha, nunsbhikkhuniyo; it is timekālo”ti.
thenAtha indeedkho thosetā nunsbhikkhuniyo the Blessed Onebhagavantaṁ having bowedabhivādetvā respectfully circlingpadakkhiṇaṁ having donekatvā they leftpakkamiṁsu.

Then after giving this advice to the nuns, Nandaka sent them off, saying, “Go, sisters, it is time.” And then those nuns approved and agreed with what Nandaka had said. They rose from their seats, 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, “Go, nuns, it is time.” Then those nuns bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

thenAtha indeedkho the Blessed Onebhagavā having recently departedacirapakkantīsu thosetāsu nunsbhikkhunīsu the mendicantsbhikkhū addressedāmantesi:
suppose“seyyathāpi, mendicantsbhikkhave, on the sabbath daytadahuposathe fourteenthcātuddase notna there ishoti of manybahuno of peoplejanassa doubtkaṅkhā orvā uncertaintyvimati orvā:
not full‘ūno question particlenu indeedkho the mooncando, fullpuṇṇo question particlenu indeedkho the mooncando’ti, thenatha indeedkho not fullūno the mooncando justtveva there ishoti.
in the same wayEvameva indeedkho, mendicantsbhikkhave, thosetā nunsbhikkhuniyo of Nandakanandakassa by the Dhamma teachingdhammadesanāya upliftedattamanā they arehonti butno andca indeedkho with fully completed intentionsparipuṇṇasaṅkappā”ti.

Soon after those nuns had left, the Buddha addressed the mendicants: “Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people wondering whether the moon is full or not, since it is obviously not full. In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t got all they wished for.”

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