{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn146/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn146","id":"suttacentral_mn146","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn146/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. Then Mah\u0101paj\u0101pati Gotam\u012b together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him, \u201cSir, may the Buddha please advise and instruct the nuns. Please give the nuns a Dhamma talk.\u201d Now at that time the senior monks were taking turns to advise the nuns. But Venerable Nandaka didn\u2019t want to take his turn. Then the Buddha said to Venerable \u0100nanda, \u201c\u0100nanda, whose turn is it to advise the nuns today?\u201d \u201cIt\u2019s Nandaka\u2019s turn, sir, but he doesn\u2019t want to do it.\u201d Then the Buddha said to Nandaka, \u201cNandaka, please advise and instruct the nuns. Please, brahmin, give the nuns a Dhamma talk.\u201d \u201cYes, sir,\u201d replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered S\u0101vatth\u012b for alms. He wandered for alms in S\u0101vatth\u012b. 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, \u201cSisters, this talk shall be in the form of questions. When you understand, say so. When you don\u2019t understand, say so. If anyone has a doubt or uncertainty, ask me about it: \u2018Why, sir, does it say this? What does that mean?\u2019\u201d \u201cWe\u2019re already delighted and satisfied with Master Nandaka, since he invites us like this.\u201d \u201cWhat do you think, sisters? Is the eye permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if it\u2019s impermanent, is it suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if it\u2019s impermanent, suffering, and perishable, is it fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir.\u201d \u201cWhat do you think, sisters? Is the ear \u2026 nose \u2026 tongue \u2026 body \u2026 mind permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if it\u2019s impermanent, is it suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if it\u2019s impermanent, suffering, and perishable, is it fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir. Why is that? Because we have already truly seen this with right wisdom: \u2018So these six interior sense fields are impermanent.\u2019\u201d \u201cGood, good, sisters! That\u2019s how it is for a noble disciple who truly sees with right wisdom. What do you think, sisters? Are sights permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if they\u2019re impermanent, are they suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if they\u2019re impermanent, suffering, and perishable, are they fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir.\u201d \u201cWhat do you think, sisters? Are sounds \u2026 smells \u2026 tastes \u2026 touches \u2026 ideas permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if they\u2019re impermanent, are they suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if they\u2019re impermanent, suffering, and perishable, are they fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir. Why is that? Because we have already truly seen this with right wisdom: \u2018So these six exterior sense fields are impermanent.\u2019\u201d \u201cGood, good, sisters! That\u2019s how it is for a noble disciple who truly sees with right wisdom. What do you think, sisters? Is eye consciousness \u2026 ear consciousness \u2026 nose consciousness \u2026 tongue consciousness \u2026 body consciousness \u2026 mind consciousness permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if it\u2019s impermanent, is it suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if it\u2019s impermanent, suffering, and perishable, is it fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir. Why is that? Because we have already truly seen this with right wisdom: \u2018So these six classes of consciousness are impermanent.\u2019\u201d \u201cGood, good, sisters! That\u2019s how it is for a noble disciple who truly sees with right wisdom. Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable. Now, suppose someone was to say: \u2018While 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.\u2019 Would they be speaking rightly?\u201d \u201cNo, sir. Why is that? Because that oil lamp\u2019s oil, wick, and flame are all impermanent and perishable, let alone the light.\u201d \u201cIn the same way, suppose someone was to say: \u2018These six interior sense fields are impermanent. But the feeling\u2014whether pleasant, painful, or neutral\u2014that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.\u2019 Would they be speaking rightly?\u201d \u201cNo, sir. Why is that? Because each kind of feeling arises dependent on the corresponding condition. When the corresponding condition ceases, the appropriate feeling ceases.\u201d \u201cGood, good, sisters! That\u2019s how it is for a noble disciple who truly sees with right wisdom. 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: \u2018There\u2019s 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.\u2019 Would they be speaking rightly?\u201d \u201cNo, sir. Why is that? Because that large tree\u2019s roots, trunk, and branches and leaves are all impermanent and perishable, let alone the shadow.\u201d \u201cIn the same way, suppose someone was to say: \u2018These six exterior sense fields are impermanent. But the feeling\u2014whether pleasant, painful, or neutral\u2014that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.\u2019 Would they be speaking rightly?\u201d \u201cNo, sir. Why is that? Because each kind of feeling arises dependent on the corresponding condition. When the corresponding condition ceases, the appropriate feeling ceases.\u201d \u201cGood, good, sisters! That\u2019s how it is for a noble disciple who truly sees with right wisdom. 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\u2019d 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\u2019d wrap that cow up in that very same hide and say: \u2018This cow is joined to its hide just like before.\u2019 Would they be speaking rightly?\u201d \u201cNo, sir. Why is that? Because even if they wrap that cow up in that very same hide and say: \u2018This cow is joined to its hide just like before,\u2019 still that cow is not joined to that hide.\u201d \u201cI\u2019ve made up this simile to make a point. And this is the point. \u2018The inner flesh\u2019 is a term for the six interior sense fields. \u2018The outer hide\u2019 is a term for the six exterior sense fields. \u2018The connecting tendons, sinews, and ligaments\u2019 is a term for greed and relishing. \u2018A sharp meat cleaver\u2019 is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond. 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\u2019s 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.\u201d Then after giving this advice to the nuns, Nandaka sent them off, saying, \u201cGo, sisters, it is time.\u201d 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, \u201cGo, nuns, it is time.\u201d Then those nuns bowed and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after those nuns had left, the Buddha addressed the mendicants: \u201cSuppose, mendicants, it was the sabbath of the fourteenth day. You wouldn\u2019t 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\u2019s Dhamma teaching, but they still haven\u2019t got all they wished for.\u201d Then the Buddha said to Nandaka, \u201cWell then, Nandaka, tomorrow you should give those nuns the same advice again.\u201d \u201cYes, sir,\u201d Nandaka replied. And the next day he went to those nuns, and all unfolded just like the previous day. Soon after those nuns had left, the Buddha addressed the mendicants: \u201cSuppose, mendicants, it was the sabbath of the fifteenth day. You wouldn\u2019t get lots of people wondering whether the moon is full or not, since it is obviously full. In the same way, those nuns were uplifted by Nandaka\u2019s Dhamma teaching, and they got all they wished for. Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.\u201d That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.","title":"Advice from Nandaka","tradition":"Majjhima Nikaya","translated_text":null,"word_count":1603}