The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [536]
“Yes, venerable sir,” [271] the venerable Nandaka replied. Then, in the morning, the venerable Nandaka dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. When he had wandered for alms in Sāvatthī and had returned from his almsround, after his meal he went with a companion to the Rājaka Park. The bhikkhunīs saw the venerable Nandaka coming in the distance and prepared a seat and set out water for the feet. The venerable Nandaka sat down on the seat made ready and washed his feet. The bhikkhunīs paid homage to him and sat down at one side. When they were seated, the venerable Nandaka told the bhikkhunīs:
5. “Sisters, this talk will be in the form of questions. When you understand you should say: ‘We understand’; when you do not understand you should say: ‘We do not understand’; when you are doubtful or perplexed you should ask me: ‘How is this, venerable sir? What is the meaning of this?’” “Venerable sir, we are satisfied and pleased with the master Nandaka in that he invites us even with this much.”
6. “Sisters, what do you think? Is the eye permanent or impermanent?” —“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
“Sisters, what do you think? Is the ear....the nose...the tongue...the body...the mind permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, [272] and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir. Why is that? Because, venerable sir, we have already seen this well as it actually is with proper wisdom thus: ‘These six internal bases are impermanent.’”1319
“Good, good, sisters! So it is with a noble disciple who sees this as it actually is with proper wisdom.
7. “Sisters, what do you think? Are forms…sounds…odours… flavours…tangibles…mind-objects permanent or impermanent?” —“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir. Why is that? Because, venerable sir, we have already seen this well as it actually is with proper wisdom thus: ‘These six external bases are impermanent.’”
“Good, good, sisters! So it is with a noble disciple who sees this as it actually is with proper wisdom.
8. “Sisters, what do you think? Is eye-consciousness… [273]… ear-consciousness…nose-consciousness…tongue-consciousness… body-consciousness…mind-consciousness permanent or impermanent?” —“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”— “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir. Why is that? Because, venerable sir, we have already seen this well as it actually is with proper wisdom thus: ‘These six classes of consciousness are impermanent.’”
“Good, good, sisters! So it is with a noble disciple who sees this as it actually is with proper wisdom.
9. “Sisters, suppose an oil-lamp is burning: its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change, and its radiance is impermanent and subject to change. Now would anyone be speaking rightly who spoke thus: ‘While this oil-lamp is burning, its oil, wick, and flame are impermanent and subject to change, but its radiance is permanent, everlasting, eternal, not subject to change’?”
“No, venerable sir. Why is that? Because, venerable sir, while that oil-lamp is burning, its oil, wick, and flame are impermanent and subject to change, so its