Nandakovādasutta

Majjhima Nikāya 146

Advice from Nandaka · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeedkho the Blessed Onebhagavā the venerableāyasmantaṁ Nandakanandakaṁ addressedāmantesi:
by that“tena thenhi youtvaṁ, Nandakanandaka, tomorrow toosvepi thosetā nunsbhikkhuniyo with that same advicetenevovādena you should adviseovadeyyāsī”ti.
yes“Evaṁ, sirbhante”ti indeedkho the venerableāyasmā Nandakanandako to the Blessed Onebhagavato repliedpaccassosi.
thenAtha indeedkho the venerableāyasmā Nandakanandako of thattassā nightrattiyā after the passingaccayena in the morningpubbaṇhasamayaṁ having dressednivāsetvā taking bowl and robepattacīvaramādāya Sāvatthīsāvatthiṁ for almspiṇḍāya enteredpāvisi.
in SāvatthīSāvatthiyaṁ for almspiṇḍāya having wanderedcaritvā after the mealpacchābhattaṁ returned from alms roundpiṇḍapātapaṭikkanto with a companionattadutiyo whereyena the royal parkrājakārāmo there he approachedtenupasaṅkami.
sawAddasaṁsu indeedkho thosetā nunsbhikkhuniyo the venerableāyasmantaṁ Nandakanandakaṁ from afardūratova comingāgacchantaṁ.
having seenDisvāna a seatāsanaṁ they preparedpaññāpesuṁ, and waterudakañca for the feetpādānaṁ they set outupaṭṭhapesuṁ.
sat downNisīdi indeedkho the venerableāyasmā Nandakanandako on the preparedpaññatte seatāsane.
having sat downNisajja feetpāde he washedpakkhālesi.
those tooTāpi indeedkho nunsbhikkhuniyo the venerableāyasmantaṁ Nandakanandakaṁ having paid respectsabhivādetvā to one sideekamantaṁ they sat downnisīdiṁsu.
to one sideEkamantaṁ seatednisinnā indeedkho thosetā nunsbhikkhuniyo the venerableāyasmā Nandakanandako said thisetadavoca:
a question-and-answer talk“paṭipucchakathā indeedkho, sistersbhaginiyo, it will bebhavissati.
thereTattha by those who understandājānantīhi we understand‘ājānāmā’ it should be saidtissa it should be saidvacanīyaṁ, notna by those who do not understandājānantīhi not‘na we understandājānāmā’ it should be saidtissa it should be saidvacanīyaṁ.

Then the Buddha said to Nandaka, “Well then, Nandaka, tomorrow you should give those nuns the same advice again.” “Yes, sir,” Nandaka replied. And the next day he went to those nuns, and all unfolded just like the previous day.

for whomYassā orvā and for himpanassa doubtkaṅkhā orvā uncertaintyvimati orvā, I aloneahameva theretattha to be askedpaṭipucchitabbo:
this‘idaṁ, revered sirbhante, howkathaṁ; of thisimassa what is the meaningkvattho’”ti.
even by this much“Ettakenapi wemayaṁ, revered sirbhante, by the venerableayyassa Nandakanandakassa pleasedattamanā delightedabhiraddhā thatyaṁ usno venerableayyo Nandakanandako invitespavāretī”ti.

For whom there is doubt or uncertainty, I alone should be asked there: ‘Venerable sir, how is this? What is the meaning of this?’” “Even by this much, venerable sir, we are pleased and delighted with the venerable Nandaka, in that the venerable Nandaka invites us.”

that“Taṁ whatkiṁ do you thinkmaññatha, sistersbhaginiyo, eyecakkhu permanentniccaṁ orvā impermanentaniccaṁ or? (quotation marker)vā”ti?
impermanent“Aniccaṁ, venerable sirbhante”.
that which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ pleasantsukhaṁ or? (quotation marker)vā”ti?
suffering“Dukkhaṁ, venerable sirbhante”.
that which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ subject to changevipariṇāmadhammaṁ, fittingkallaṁ indeednu thattaṁ to regardsamanupassituṁ:
this‘etaṁ minemama, this I amesohamasmi, thiseso myme selfattā’”ti?
no“No indeed thathetaṁ, venerable sirbhante”.
that“Taṁ whatkiṁ do you thinkmaññatha, sistersbhaginiyo, earsotaṁ permanentniccaṁ orvā impermanentaniccaṁ or? (quotation marker)vā”ti?
impermanent“Aniccaṁ, venerable sirbhante … (ellipsis)…pe…
noseghānaṁ permanentniccaṁ orvā impermanentaniccaṁ or? (quotation marker)vā”ti?
impermanent“Aniccaṁ, venerable sirbhante … (ellipsis)…
tonguejivhā … (ellipsis)…
bodykāyo … (ellipsis)…
mindmano permanentnicco orvā impermanentanicco or? (quotation marker)vā”ti?
impermanent“Anicco, venerable sirbhante”.
that which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ pleasantsukhaṁ or? (quotation marker)vā”ti?
suffering“Dukkhaṁ, venerable sirbhante”.
that which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ subject to changevipariṇāmadhammaṁ, fittingkallaṁ indeednu thattaṁ to regardsamanupassituṁ:
this‘etaṁ minemama, this I amesohamasmi, thiseso myme selfattā’”ti?
no“No indeed thathetaṁ, venerable sirbhante”.
that“Taṁ whatkissa reasonhetu”?

“What do you think, sisters: is the eye permanent or impermanent?” “Impermanent, venerable sir.” “Now, that which is impermanent—is it suffering or pleasant?” “Suffering, venerable sir.” “Now, that which is impermanent, suffering, and subject to change: is it fitting to regard it thus: ‘This is mine, this I am, this is my self’?” “No, indeed, venerable sir.” “What do you think, sisters: is the ear permanent or impermanent?” “Impermanent, venerable sir… the nose … the tongue … the body … is the mind permanent or impermanent?” “Impermanent, venerable sir.” “Now, that which is impermanent—is it suffering or pleasant?” “Suffering, venerable sir.” “Now, that which is impermanent, suffering, and subject to change: is it fitting to regard it thus: ‘This is mine, this I am, this is my self’?” “No, indeed, venerable sir.” “What is the reason for that?”

previously indeed“Pubbeva by usno thisetaṁ, venerable sirbhante, as it really isyathābhūtaṁ with right wisdomsammappaññāya well seensudiṭṭhaṁ:
thus these‘itipime sixcha internalajjhattikā sense basesāyatanā impermanentaniccā’”ti.
good“Sādhu goodsādhu, sistersbhaginiyo.
thus indeed thisEvañhetaṁ, sistersbhaginiyo, ishoti of a noble discipleariyasāvakassa as it really isyathābhūtaṁ with right wisdomsammappaññāya seeingpassato.

“Previously indeed, venerable sir, this was well seen by us with right wisdom as it really is: ‘Thus these six internal sense bases are impermanent.’” “Good, good, sisters. Thus indeed, sisters, it is for a noble disciple seeing with right wisdom as it really is.

thatTaṁ whatkiṁ do you thinkmaññatha, sistersbhaginiyo, formsrūpā permanentniccā orvā impermanentaniccā or?”vā”ti?
“Impermanent,“Aniccā, venerable sir.”bhante”.
“That which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ pleasuresukhaṁ or?”vā”ti?
“Suffering,“Dukkhaṁ, venerable sir.”bhante”.
“That which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ subject to change,vipariṇāmadhammaṁ, fittingkallaṁ thennu thattaṁ to regardsamanupassituṁ:
‘this‘etaṁ mine,mama, I am this,esohamasmi, thiseso myme self’”?attā’”ti?
“No“No indeed this,hetaṁ, venerable sir.”bhante”.
“That“Taṁ whatkiṁ do you think,maññatha, sisters,bhaginiyo, soundssaddā permanentniccā orvā impermanentaniccā or?”vā”ti?
“Impermanent,“Aniccā, venerable sirbhante ……pe…
odorsgandhā permanentniccā orvā impermanentaniccā or?”vā”ti?
“Impermanent,“Aniccā, venerable sirbhante ……
tastesrasā permanentniccā orvā impermanentaniccā or?”vā”ti?
“Impermanent,“Aniccā, venerable sirbhante ……
tangiblesphoṭṭhabbā permanentniccā orvā impermanentaniccā or?”vā”ti?
“Impermanent,“Aniccā, venerable sirbhante ……
mental objectsdhammā permanentniccā orvā impermanentaniccā or?”vā”ti?
“Impermanent,“Aniccā, venerable sir.”bhante”.
“That which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ pleasuresukhaṁ or?”vā”ti?
“Suffering,“Dukkhaṁ, venerable sir.”bhante”.
“That which“Yaṁ but is impermanentpanāniccaṁ sufferingdukkhaṁ subject to change,vipariṇāmadhammaṁ, fittingkallaṁ thennu thattaṁ to regardsamanupassituṁ:

“What do you think, sisters: are forms permanent or impermanent?” “Impermanent, venerable sir.” “And is that which is impermanent suffering or pleasure?” “Suffering, venerable sir.” “And is it fitting to regard that which is impermanent, suffering, and subject to change as: ‘This is mine, I am this, this is my self’?” “No, venerable sir.” “What do you think, sisters: are sounds permanent or impermanent?” “Impermanent, venerable sir … Are odors permanent or impermanent?” “Impermanent, venerable sir … Are tastes permanent or impermanent?” “Impermanent, venerable sir … Are tangibles permanent or impermanent?” “Impermanent, venerable sir … Are mental objects permanent or impermanent?” “Impermanent, venerable sir.” “And is that which is impermanent suffering or pleasure?” “Suffering, venerable sir.” “And is it fitting to regard that which is impermanent, suffering, and subject to change as …”

this‘etaṁ minemama, this am Iesohamasmi, thiseso myme selfattā’”ti?
no“No indeed thishetaṁ, venerable sirbhante”.
that“Taṁ whatkissa causehetu”?
previously indeed“Pubbeva ourno thisetaṁ, venerable sirbhante, as it really isyathābhūtaṁ with right wisdomsammappaññāya well seensudiṭṭhaṁ:
thus these‘itipime sixcha externalbāhirā basesāyatanā impermanentaniccā’”ti.
good“Sādhu goodsādhu, sistersbhaginiyo.
thus indeed thisEvañhetaṁ, sistersbhaginiyo, ishoti of a noble discipleariyasāvakassa as it really isyathābhūtaṁ with right wisdomsammappaññāya seeingpassato.

“This is mine, this am I, this is my self?” “No indeed, venerable sir.” “Why is that?” “Previously, venerable sir, this was well seen by us with right wisdom as it really is: ‘These six external bases are impermanent.’” “Good, good, sisters. Thus indeed, sisters, it is for a noble disciple seeing with right wisdom as it really is.

What do you think, sisters, is eye-consciousness permanent or impermanent?” “Impermanent, venerable sir … [is] ear-consciousness permanent or impermanent?” “Impermanent, venerable sir … [is] nose-consciousness permanent or impermanent?” “Impermanent, venerable sir … [is] tongue-consciousness permanent or impermanent?” “Impermanent, venerable sir … [is] body-consciousness permanent or impermanent?” “Impermanent, venerable sir … [is] mind-consciousness permanent or impermanent?” “Impermanent, venerable sir.” “And what is impermanent—is that suffering or pleasure?” “Suffering, venerable sir.” “And what is impermanent, suffering, and subject to change—is it fitting to regard that as: ‘This is mine, I am this, this is my self’?” “No, venerable sir.” “Why is that?” “Previously, venerable sir, we saw this well with right wisdom as it truly is: ‘These six consciousness-groups are impermanent.’” “Good, good, sisters.

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