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Majjhima Nikāya 146

Nandakovādasutta

Advice from Nandaka · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Buddhabhagavā near Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta’s Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa in the monasteryārāme.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

thenAtha indeedkho Mahāpajāpatī Gotamīmahāpajāpatigotamī with five hundredpañcamattehi with nunsbhikkhunisatehi together withsaddhiṁ whereyena the Blessed Onebhagavā approached him theretenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ stoodaṭṭhāsi. to one sideEkamantaṁ standingṭhitā indeedkho Mahāpajāpatī Gotamīmahāpajāpatigotamī the Blessed Onebhagavantaṁ said thisetadavoca:
let advise“ovadatu, sirbhante, the Blessed Onebhagavā the nunsbhikkhuniyo;
let instructanusāsatu, sirbhante, the Blessed Onebhagavā the nunsbhikkhuniyo;
let givekarotu, sirbhante, the Blessed Onebhagavā to the nunsbhikkhunīnaṁ a Dhamma talkdhammiṁ talkkathan”ti.

Then Mahāpajāpati Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him, “Sir, may the Buddha please advise and instruct the nuns. Please give the nuns a Dhamma talk.”

by thatTena indeedkho thenpana at the timesamayena seniortherā monksbhikkhū the nunsbhikkhuniyo adviseovadanti by turns.pariyāyena.
VenerableĀyasmā Nandakanandako notna wishesicchati the nunsbhikkhuniyo to adviseovadituṁ in turn.pariyāyena.
thenAtha indeedkho the Blessed Onebhagavā Venerableāyasmantaṁ Ānandaānandaṁ addressedāmantesi:
of whom“kassa nownu indeedkho, Ānandaānanda, todayajja turnpariyāyo the nunsbhikkhuniyo to adviseovadituṁ by turn?pariyāyenā”ti?
By all“Sabbeheva, sirbhante, madekato turnpariyāyo the nunsbhikkhuniyo to adviseovadituṁ by turn.pariyāyena.
ThisAyaṁ, sirbhante, Venerableāyasmā Nandakanandako notna wishesicchati the nunsbhikkhuniyo to adviseovadituṁ by turn?pariyāyenā”ti.

Now at that time the senior monks were taking turns to advise the nuns. But Venerable Nandaka didn’t want to take his turn. Then the Buddha said to Venerable Ānanda, “Ānanda, whose turn is it to advise the nuns today?” “It’s Nandaka’s turn, sir, but he doesn’t want to do it.”

thenAtha indeedkho the Blessed Onebhagavā Venerableāyasmantaṁ Nandakanandakaṁ addressedāmantesi:
“advise“ovada, Nandakanandaka, the nunsbhikkhuniyo;
instructanusāsa, Nandakanandaka, the nunsbhikkhuniyo;
givekarohi youtvaṁ, brahminbrāhmaṇa, to the nunsbhikkhunīnaṁ Dhammadhammiṁ a talk”kathan”ti.
“Yes“Evaṁ, sir”bhante”ti indeedkho Venerableāyasmā Nandakanandako to the Blessed Onebhagavato having repliedpaṭissutvā in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking his bowl and robepattacīvaramādāya Sāvatthīsāvatthiṁ for almspiṇḍāya enteredpāvisi.
in SāvatthīSāvatthiyaṁ for almspiṇḍāya having wanderedcaritvā after the mealpacchābhattaṁ on his return from almsroundpiṇḍapātapaṭikkanto with a companionattadutiyo whereyena the Royal Monasteryrājakārāmo he wenttenupasaṅkami.
sawAddasaṁsu indeedkho thosetā nunsbhikkhuniyo Venerableāyasmantaṁ Nandakanandakaṁ from afardūratova comingāgacchantaṁ.
having seenDisvāna a seatāsanaṁ spread outpaññāpesuṁ, and waterudakañca for the feetpādānaṁ placedupaṭṭhapesuṁ.
sat downNisīdi indeedkho Venerableāyasmā Nandakanandako spread outpaññatte seatāsane.
having sat downNisajja his feetpāde washedpakkhālesi.
they tooTāpi indeedkho nunsbhikkhuniyo Venerableāyasmantaṁ Nandakanandakaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdiṁsu.
to one sideEkamantaṁ seatednisinnā indeedkho thosetā nunsbhikkhuniyo Venerableāyasmā Nandakanandako said this to themetadavoca:

Then the Buddha said to Nandaka, “Nandaka, please advise and instruct the nuns. Please, brahmin, give the nuns a Dhamma talk.” “Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms. He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Royal Monastery with a companion. Those nuns saw him coming off in the distance, so they spread out a seat and placed water for washing the feet. Nandaka sat down on the seat spread out, and washed his feet. Those nuns bowed, and sat down to one side. Nandaka said to them,

question-talk“paṭipucchakathā indeedkho, sistersbhaginiyo, will bebhavissati.
thereTattha by those understandingājānantīhi: we understand‘ājānāmā’ thustissa to be saidvacanīyaṁ, notna by those not understandingājānantīhi: not‘na we understandājānāmā’ thustissa to be saidvacanīyaṁ.
of whomYassā orvā and againpanassa doubtkaṅkhā orvā uncertaintyvimati orvā I myselfahameva theretattha to be askedpaṭipucchitabbo:
this‘idaṁ, sirbhante, howkathaṁ; of thisimassa what is the meaningkvattho’”ti?
with just this much“Ettakenapi wemayaṁ, sirbhante, of the masterayyassa Nandakanandakassa delightedattamanā satisfiedabhiraddhā thatyaṁ usno masterayyo Nandakanandako invitespavāretī”ti.

“Sisters, this talk shall be in the form of questions. When you understand, say so. When you don’t understand, say so. If anyone has a doubt or uncertainty, ask me about it: ‘Why, sir, does it say this? What does that mean?’” “We’re already delighted and satisfied with Master Nandaka, since he invites us like this.”

that“Taṁ what?kiṁ you thinkmaññatha, sistersbhaginiyo,
eyecakkhu permanentniccaṁ orvā impermanentaniccaṁ or?”vā”ti?
impermanent“Aniccaṁ, sirbhante”.
which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or?”vā”ti?
suffering“Dukkhaṁ, sirbhante”.
which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ is itnu thattaṁ to be regardedsamanupassituṁ:
this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’”ti?
no“No indeed thishetaṁ, sirbhante”.
that“Taṁ what?kiṁ you thinkmaññatha, sistersbhaginiyo,
earsotaṁ permanentniccaṁ orvā impermanentaniccaṁ or?”vā”ti?
impermanent“Aniccaṁ, sirbhante …pe……pe…
noseghānaṁ permanentniccaṁ orvā impermanentaniccaṁ or?”vā”ti?
impermanent“Aniccaṁ, sirbhante” ……
tongue“jivhā permanentniccā orvā impermanentaniccā or?”vā”ti?
impermanent“Aniccā, sirbhante” ……
body“kāyo permanentnicco orvā impermanentanicco or?”vā”ti?
impermanent“Anicco, sirbhante” ……
mind“mano permanentnicco orvā impermanentanicco or?”vā”ti?
impermanent“Anicco, sirbhante”.
which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or?”vā”ti?
suffering“Dukkhaṁ, sirbhante”.
which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ is itnu thattaṁ to be regardedsamanupassituṁ:

“What do you think, sisters? Is the eye 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 is mine, I am this, this is my self’?” “No, sir.” “What do you think, sisters? Is the ear … nose … tongue … body … mind 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 selfattā’”ti?
no“No certainly not thishetaṁ, sirbhante”.
that“Taṁ of whatkissa reasonhetu”?
before indeed“Pubbeva by usno thisetaṁ, sirbhante, as it truly isyathābhūtaṁ with right wisdomsammappaññāya well seensudiṭṭhaṁ:
so these too‘itipime sixcha interiorajjhattikā sense fieldsāyatanā impermanentaniccā’”ti.
good“Sādhu goodsādhu, sistersbhaginiyo.
indeed thus thisEvañhetaṁ, sistersbhaginiyo, ishoti of a noble discipleariyasāvakassa as it truly isyathābhūtaṁ 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 interior sense fields are impermanent.’” “Good, good, sisters! That’s how it is for a noble disciple who truly sees with right wisdom.

thatTaṁ whatkiṁ you thinkmaññatha, sistersbhaginiyo,
sightsrūpā permanentniccā orvā impermanentaniccā or? (quotation marker)vā”ti?
impermanent, sir“Aniccā, sir.bhante”.
but which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or? (quotation marker)vā”ti?
suffering, sir“Dukkhaṁ, sir.bhante”.
but which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ indeednu thattaṁ to be regardedsamanupassituṁ:
this‘etaṁ mine,mama, I am this,esohamasmi, thiseso myme self'?attā’”ti?
no, sir“No surely not,hetaṁ, sir.bhante”.
that“Taṁ whatkiṁ you thinkmaññatha, sistersbhaginiyo,
soundssaddā permanentniccā orvā impermanentaniccā or? (quotation marker)vā”ti?
impermanent, sir“Aniccā, sirbhante …pe……pe…
smellsgandhā permanentniccā orvā impermanentaniccā or? (quotation marker)vā”ti?
impermanent, sir“Aniccā, sirbhante” ……
tastes“rasā permanentniccā orvā impermanentaniccā or? (quotation marker)vā”ti?
impermanent, sir“Aniccā, sirbhante” ……
touches“phoṭṭhabbā permanentniccā orvā impermanentaniccā or? (quotation marker)vā”ti?
impermanent, sir“Aniccā, sirbhante” ……
ideas“dhammā permanentniccā orvā impermanentaniccā or? (quotation marker)vā”ti?
impermanent, sir“Aniccā, sir.bhante”.
but which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or? (quotation marker)vā”ti?
suffering, sir“Dukkhaṁ, sir.bhante”.
but which“Yaṁ but if it is impermanentpanāniccaṁ sufferingdukkhaṁ perishable,vipariṇāmadhammaṁ, fitkallaṁ indeednu thattaṁ to be regarded:samanupassituṁ:

What do you think, sisters? Are sights permanent or impermanent?” “Impermanent, sir.” “But if they’re impermanent, are they suffering or happiness?” “Suffering, sir.” “But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “What do you think, sisters? Are sounds … smells … tastes … touches … ideas permanent or impermanent?” “Impermanent, sir.” “But if they’re impermanent, are they suffering or happiness?” “Suffering, sir.” “But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus:

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