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Majjhima NikÄya 150 Middle Discourses 150 Majjhima Nikaya 150
Nagaravindeyyasutta With the People of Nagaravinda Naggaravindeyya Sutta To The Nagaravindans
Evaį¹ me sutaį¹āSo I have heard. Thus I heard:
ekaį¹ samayaį¹ bhagavÄ kosalesu cÄrikaį¹ caramÄno mahatÄ bhikkhusaį¹
ghena saddhiį¹ yena nagaravindaį¹ nÄma kosalÄnaį¹ brÄhmaį¹Änaį¹ gÄmo tadavasari. At one time the Buddha was wandering in the land of the Kosalans together with a large Saį¹
gha of mendicants when he arrived at a village of the Kosalan brahmins named Nagaravinda. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and at length he arrived at a Kosalan divine-caste village called Nagaravinda.
Assosuį¹ kho nagaravindeyyakÄ brÄhmaį¹agahapatikÄ: The brahmins and householders of Nagaravinda heard, The divine-caste householders of Nagaravinda heard:
āsamaį¹o khalu, bho, gotamo sakyaputto sakyakulÄ pabbajito kosalesu cÄrikaį¹ caramÄno mahatÄ bhikkhusaį¹
ghena saddhiį¹ nagaravindaį¹ anuppatto. āIt seems the ascetic Gotamaāa Sakyan, gone forth from a Sakyan familyāwhile wandering in the land of the Kosalans has arrived at Nagaravinda, together with a large Saį¹
gha of mendicants. 'A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sala,
Taį¹ kho pana bhavantaį¹ gotamaį¹ evaį¹ kalyÄį¹o kittisaddo abbhuggato: He has this good reputation: Now a good report of Master Gotama has been spread to this effect:
āitipi so bhagavÄ arahaį¹ sammÄsambuddho vijjÄcaraį¹asampanno sugato lokavidÅ« anuttaro purisadammasÄrathi satthÄ devamanussÄnaį¹ buddho bhagavÄāti. āThat Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.ā "That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and men, enlightened, blessed."
So imaį¹ lokaį¹ sadevakaį¹ samÄrakaį¹ sabrahmakaį¹ sassamaį¹abrÄhmaį¹iį¹ pajaį¹ sadevamanussaį¹ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ pavedeti. He has realized with his own insight this worldāwith its gods, MÄras, and divinities, this population with its ascetics and brahmins, gods and humansāand he makes it known to others. He describes this world with its gods, its Maras, and its (Brahma) Divinities, this generation with its monks and divines, with its kings and its men, which he has himself realized through direct knowledge.
So dhammaį¹ deseti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄseti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice thatās entirely full and pure. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing, he affirms a life divine that is utterly perfect and pure.
SÄdhu kho pana tathÄrÅ«pÄnaį¹ arahataį¹ dassanaį¹ hotÄ«āti. Itās good to see such perfected ones.ā Now it is good to see such Arahants'.
Atha kho nagaravindeyyakÄ brÄhmaį¹agahapatikÄ yena bhagavÄ tenupasaį¹
kamiį¹su; upasaį¹
kamitvÄ appekacce bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«diį¹su. Appekacce bhagavatÄ saddhiį¹ sammodiį¹su; sammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«diį¹su. Appekacce yena bhagavÄ tenaƱjaliį¹ paį¹ÄmetvÄ ekamantaį¹ nisÄ«diį¹su. Appekacce bhagavato santike nÄmagottaį¹ sÄvetvÄ ekamantaį¹ nisÄ«diį¹su. Appekacce tuį¹hÄ«bhÅ«tÄ ekamantaį¹ nisÄ«diį¹su. Ekamantaį¹ nisinne kho nagaravindeyyake brÄhmaį¹agahapatike bhagavÄ etadavoca: Then the brahmins and householders of Nagaravinda went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them: Then the divine-caste householders of Nagaravinda went to the Blessed One and some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side; some raised their hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One's presence and sat down at one side. When they were seated, the Blessed One said to them:
āSace vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: āHouseholders, if wanderers who follow another religion were to ask you: 'Householders, if wanderers of other sects ask you:
ākathaį¹bhÅ«tÄ, gahapatayo, samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄāti? āWhat kind of ascetic or brahmin doesnāt deserve honor, respect, reverence, and veneration?ā "Householders, what sort of monks and divines should not be honoured, respected, revered and venerated?"
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: You should answer them: you, being asked thus, can answer those wanderers of other sects thus:
āye te samaį¹abrÄhmaį¹Ä cakkhuviƱƱeyyesu rÅ«pesu avÄ«tarÄgÄ avÄ«tadosÄ avÄ«tamohÄ, ajjhattaį¹ avÅ«pasantacittÄ, samavisamaį¹ caranti kÄyena vÄcÄya manasÄ, evarÅ«pÄ samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄ. āThere are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They donāt deserve honor, respect, reverence, and veneration. "Those monks and divines who are not rid of lust, hate and delusion regarding forms congizable by the eye, whose minds are unquiet in themselves, whose bodily, verbal and mental behaviour is now righteous and now unrighteousāsuch monks and divines as these need not be honoured, respected, revered and venerated.
Taį¹ kissa hetu? Why is that? Why is that?
Mayampi hi cakkhuviƱƱeyyesu rÅ«pesu avÄ«tarÄgÄ avÄ«tadosÄ avÄ«tamohÄ, ajjhattaį¹ avÅ«pasantacittÄ, samavisamaį¹ carÄma kÄyena vÄcÄya manasÄ, tesaį¹ no samacariyampi hetaį¹ uttari apassataį¹. Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. Because we too are not rid of lust, hate and delusion regarding forms cognizable by the eye, our minds are unquiet in ourselves, our bodily, verbal and mental behaviour is now righteous and now unrighteous. So since we see no greater righteous behaviour in these good monks and divines,
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄ. Thatās why they donāt deserve honor, respect, reverence, and veneration. they need not therefore be honoured, respected, revered, and venerated.
Ye te samaį¹abrÄhmaį¹Ä sotaviƱƱeyyesu saddesu ā¦ There are ascetics and brahmins who are not free of greed, hate, and delusion for sounds known by the ear ā¦ "Those monks and divines that are not rid of lust, hate and delusion regarding sounds cognizable by the ear...
ghÄnaviƱƱeyyesu gandhesu ā¦ smells known by the nose ā¦ "Those monks and divines that are not rid of lust, hate and delusion regarding odours cognizable by the nose...
jivhÄviƱƱeyyesu rasesu ā¦ tastes known by the tongueā¦ "Those monks and divines that are not rid of lust, hate and delusion regarding flavours cognizable by the tongue...
kÄyaviƱƱeyyesu phoį¹į¹habbesu ā¦ touches known by the body ā¦ "Those monks and divines that are not rid of lust, hate and delusion regarding tangibles cognizable by the body...
manoviƱƱeyyesu dhammesu avÄ«tarÄgÄ avÄ«tadosÄ avÄ«tamohÄ, ajjhattaį¹ avÅ«pasantacittÄ, samavisamaį¹ caranti kÄyena vÄcÄya manasÄ, evarÅ«pÄ samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄ. ideas known by the mind, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They donāt deserve honor, respect, reverence, and veneration. "Those monks and divines that are not rid of lust, hate and delusion regarding dhammas cognizable by the mind... they need not therefore be honoured, respected, revered, and venerated."
Taį¹ kissa hetu? Why is that? Why is that?
Mayampi hi manoviƱƱeyyesu dhammesu avÄ«tarÄgÄ avÄ«tadosÄ avÄ«tamohÄ, ajjhattaį¹ avÅ«pasantacittÄ, samavisamaį¹ carÄma kÄyena vÄcÄya manasÄ, tesaį¹ no samacariyampi hetaį¹ uttari apassataį¹. Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. Because we too are not rid of lust, hate and delusion regarding dhammas cognizable by the mind, our minds are unquiet in ourselves, our bodily, verbal and mental behaviour is now righteous and now unrighteous. So since we see no greater righteous behaviour in these good monks and divines,
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄāti. Thatās why they donāt deserve honor, respect, reverence, and veneration.ā they need not therefore be honoured, respected, revered, and venerated.'
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha. When questioned by wanderers of other religions, thatās how you should answer them. You, being asked thus, can answer those wanderers of other sects thus.
Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: If wanderers of other religions were to ask you: 'But, householders, if wanderers of other sects ask you:
ākathaį¹bhÅ«tÄ, gahapatayo, samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄāti? āWhat kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?ā "Householders, what sort of monks and divines can be honoured, respected, revered and venerated?"
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: You should answer them: you, being asked thus, can answer those wanderers of other sects thus:
āye te samaį¹abrÄhmaį¹Ä cakkhuviƱƱeyyesu rÅ«pesu vÄ«tarÄgÄ vÄ«tadosÄ vÄ«tamohÄ, ajjhattaį¹ vÅ«pasantacittÄ, samacariyaį¹ caranti kÄyena vÄcÄya manasÄ, evarÅ«pÄ samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄ. āThere are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration. "Those monks and divines that are rid of lust, hate and delusion regarding forms cognizable by the eye, whose minds are quiet in themselves, whose bodily, verbal and mental behaviour is righteousāsuch monks and divines as these can be honoured, respected, revered and venerated.
Taį¹ kissa hetu? Why is that? Why is that?
Mayampi hi cakkhuviƱƱeyyesu rÅ«pesu avÄ«tarÄgÄ avÄ«tadosÄ avÄ«tamohÄ, ajjhattaį¹ avÅ«pasantacittÄ, samavisamaį¹ carÄma kÄyena vÄcÄya manasÄ, tesaį¹ no samacariyampi hetaį¹ uttari passataį¹. Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. Because we are not rid of lust, hate and delusion regarding forms cognizable by the eye, our minds are unquiet within ourselves, our bodily, verbal and mental behaviour is now righteous and now unrighteous. So since we see greater righteous behaviour in these good monks and divines,
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄ. Thatās why they deserve honor, respect, reverence, and veneration. they can therefore be honoured, respected, revered and venerated.
Ye te samaį¹abrÄhmaį¹Ä sotaviƱƱeyyesu saddesu ā¦ There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear ā¦ "These monks and divines that are rid of lust, hate and delusion regarding sounds cognizable by the ear...
ghÄnaviƱƱeyyesu gandhesu ā¦ smells known by the nose ā¦ "... regarding odours cognizable by the nose...
jivhÄviƱƱeyyesu rasesu ā¦ tastes known by the tongue ā¦ "... regarding flavours cognizable by the tongue...
kÄyaviƱƱeyyesu phoį¹į¹habbesu ā¦ touches known by the body ā¦ '... regarding tangibles cognizable by the body...
manoviƱƱeyyesu dhammesu vÄ«tarÄgÄ vÄ«tadosÄ vÄ«tamohÄ, ajjhattaį¹ vÅ«pasantacittÄ, samacariyaį¹ caranti kÄyena vÄcÄya manasÄ, evarÅ«pÄ samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄ. ideas known by the mind, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration. '...regarding dhammas cognizable by the mind... they can therefore be honoured respected, revered and venerated."
Taį¹ kissa hetu? Why is that? Why is that?
Mayampi hi manoviƱƱeyyesu dhammesu avÄ«tarÄgÄ avÄ«tadosÄ avÄ«tamohÄ ajjhattaį¹ avÅ«pasantacittÄ, samavisamaį¹ carÄma kÄyena vÄcÄya manasÄ, tesaį¹ no samacariyampi hetaį¹ uttari passataį¹. Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. Because we are not rid of lust, hate and delusion regarding dhammas cognizable by the mind, our minds are unquiet within ourselves, our bodily, verbal and mental behaviour is now righteous and now unrighteous. So since we see greater righteous behaviour in these good monks and divines,
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄāti. Thatās why they deserve honor, respect, reverence, and veneration. they can therefore be honoured, respected, revered and venerated.'
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha. When questioned by wanderers of other religions, thatās how you should answer them. You, being asked thus, can answer those wanderers of other sects thus.
Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: If wanderers of other religions were to ask you: 'Householders, if these wanderers of other sects ask:
āke panÄyasmantÄnaį¹ ÄkÄrÄ, ke anvayÄ, yena tumhe Äyasmanto evaį¹ vadetha? āBut what reasons and evidence do you have regarding those venerables that justifies saying, "But what evidence, what certainty, have you venerable ones found that you say thus:
AddhÄ te Äyasmanto vÄ«tarÄgÄ vÄ rÄgavinayÄya vÄ paį¹ipannÄ, vÄ«tadosÄ vÄ dosavinayÄya vÄ paį¹ipannÄ, vÄ«tamohÄ vÄ mohavinayÄya vÄ paį¹ipannÄāti? āClearly those venerables are free of greed, hate, and delusion, or practicing to be free of themā?ā 'Surely these venerable ones are either rid of lust or have entered upon the way of removing lust; they are either rid of hate or have entered upon the way of removing hate; they are either rid of delusion or they have entered upon the way of removing delusion'?"
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: You should answer them: you being asked thus, can answer those wanderers of other sects thus:
ātathÄ hi te Äyasmanto araƱƱavanapatthÄni pantÄni senÄsanÄni paį¹isevanti. āItās because those venerables frequent remote lodgings in the wilderness and the forest. "It is insofar as these venerable ones frequent remote jungle-thicket resting places in the forest.
Natthi kho pana tattha tathÄrÅ«pÄ cakkhuviƱƱeyyÄ rÅ«pÄ ye disvÄ disvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ sotaviƱƱeyyÄ saddÄ ye sutvÄ sutvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ ghÄnaviƱƱeyyÄ gandhÄ ye ghÄyitvÄ ghÄyitvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ jivhÄviƱƱeyyÄ rasÄ ye sÄyitvÄ sÄyitvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ kÄyaviƱƱeyyÄ phoį¹į¹habbÄ ye phusitvÄ phusitvÄ abhirameyyuį¹. In such places there are no sights known by the eye to see and enjoy, there are no sounds known by the ear to hear and enjoy, no odors known by the nose to smell and enjoy, no flavors known by the tongue to taste and enjoy, and no touches known by the body to feel and enjoy. For there are no forms cognizable by the eye there such that whenever they saw them they would relish them. For there are no sounds cognizable by the ear... no odours cognizable by the nose... no flavours cognizable by the tongue... no tangibles cognizable by the body there such that whenever they touched them they would relish them.
Ime kho no, Ävuso, ÄkÄrÄ, ime anvayÄ, yena mayaį¹ evaį¹ vademaāThese are the reasons and evidence that you have regarding those venerables that justifies saying, It is these evidences and certainties in respect to these venerable ones on account of which we say of them:
addhÄ te Äyasmanto vÄ«tarÄgÄ vÄ rÄgavinayÄya vÄ paį¹ipannÄ, vÄ«tadosÄ vÄ dosavinayÄya vÄ paį¹ipannÄ, vÄ«tamohÄ vÄ mohavinayÄya vÄ paį¹ipannÄāti. āClearly those venerables are free of greed, hate, and delusion, or practicing to be free of themā.ā 'Surely these venerable ones are either rid of lust... hate... delusion or they have entered upon the way of removing delusion.'
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄthÄāti. When questioned by wanderers of other religions, thatās how you should answer them.ā You, being asked thus, can answer those wanderers of other sects thus.'
Evaį¹ vutte, nagaravindeyyakÄ brÄhmaį¹agahapatikÄ bhagavantaį¹ etadavocuį¹: When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha, When this was said, the divine-caste householders of Nagaravinda said:
āabhikkantaį¹, bho gotama, abhikkantaį¹, bho gotama. āExcellent, worthy Gotama! Excellent! 'Magnificent, Master Gotama!... Magnificent, Master Gotama!
SeyyathÄpi, bho gotama, nikkujjitaį¹ vÄ ukkujjeyya, paį¹icchannaį¹ vÄ vivareyya, mÅ«įø·hassa vÄ maggaį¹ Äcikkheyya, andhakÄre vÄ telapajjotaį¹ dhÄreyya: ācakkhumanto rÅ«pÄni dakkhantÄ«āti; evamevaį¹ bhotÄ gotamena anekapariyÄyena dhammo pakÄsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see whatās there, worthy Gotama has made the Teaching clear in many ways. The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyes to see forms.
Ete mayaį¹ bhavantaį¹ gotamaį¹ saraį¹aį¹ gacchÄma dhammaƱca bhikkhusaį¹
ghaƱca. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saį¹
gha. 'We go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus.
UpÄsake no bhavaį¹ gotamo dhÄretu ajjatagge pÄį¹upete saraį¹aį¹ gateāti. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.ā From today let Master Gotama accept us as followers who have gone to him for refuge for life.
Nagaravindeyyasuttaį¹ niį¹į¹hitaį¹ aį¹į¹hamaį¹.