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Majjhima NikÄya 150 Middle Discourses 150
Nagaravindeyyasutta With the People of Nagaravinda
Evaį¹ me sutaį¹āThus I heard:So I have heard.
ekaį¹ samayaį¹ bhagavÄ kosalesu cÄrikaį¹ caramÄno mahatÄ bhikkhusaį¹
ghena saddhiį¹ yena nagaravindaį¹ nÄma kosalÄnaį¹ brÄhmaį¹Änaį¹ gÄmo tadavasari. On one occasion the Blessed One was wandering in the Kosalan country with a large Saį¹
gha of bhikkhus, and he arrived at a village of the Kosalan brahmin householders named Nagaravinda.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.
Assosuį¹ kho nagaravindeyyakÄ brÄhmaį¹agahapatikÄ: The brahmin householders of Nagaravinda heard:The brahmins and householders of Nagaravinda heard,
āsamaį¹o khalu, bho, gotamo sakyaputto sakyakulÄ pabbajito kosalesu cÄrikaį¹ caramÄno mahatÄ bhikkhusaį¹
ghena saddhiį¹ nagaravindaį¹ anuppatto. āThe ascetic Gotama, the son of the Sakyans who went forth from a Sakyan clan, wandering in the Kosalan country with a large Saį¹
gha of bhikkhus, has arrived at Nagaravinda.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.
Taį¹ kho pana bhavantaį¹ gotamaį¹ evaį¹ kalyÄį¹o kittisaddo abbhuggato: Now a good report of that Master Gotama has been spread about thus:He has this good reputation:
āitipi so bhagavÄ arahaį¹ sammÄsambuddho vijjÄcaraį¹asampanno sugato lokavidÅ« anuttaro purisadammasÄrathi satthÄ devamanussÄnaį¹ buddho bhagavÄāti. āThat Blessed One is such since he is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.āāThat 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
So imaį¹ lokaį¹ sadevakaį¹ samÄrakaį¹ sabrahmakaį¹ sassamaį¹abrÄhmaį¹iį¹ pajaį¹ sadevamanussaį¹ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ pavedeti. He describes this world with its gods, its MÄras, and its BrahmÄs, this generation with its ascetics and brahmins, with its gods and humans, which he has himself realized through direct knowledge.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.
So dhammaį¹ deseti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄseti. 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 proclaims the holy life that is utterly perfect and pure.He teaches Dhamma thatās 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.
SÄdhu kho pana tathÄrÅ«pÄnaį¹ arahataį¹ dassanaį¹ hotÄ«āti. It is good to see such arahants.āItās good to see such perfected ones.ā
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 brahmin householders of Nagaravinda went to the Blessed One; some of them, having approached and paid homage to the Blessed One, 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 Oneās presence and sat down at one side; some kept silent and sat down at one side. When the brahmin householders of Nagaravinda were seated at one side, the Blessed One said this to them: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 cupped palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:
āSace vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: āHouseholders, if wanderers of other sects were to ask you thus:āHouseholders, if wanderers who follow another religion were to ask you:
ākathaį¹bhÅ«tÄ, gahapatayo, samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄāti? āHouseholders, what sort of ascetics and brahmins should not be honoured, respected, revered, and venerated?āāāWhat kind of ascetic or brahmin doesnāt deserve honor, respect, reverence, and veneration?ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: being asked thus, householders, you should answer those wanderers of other sects thus:You should answer them:
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. āThose ascetics and brahmins who are not rid of lust, not rid of hate, not rid of delusion regarding forms cognizable by the eye, whose minds are not stilled within, and who conduct themselves sometimes rightly and sometimes wrongly in body, speech, and mindāsuch ascetics and brahmins should not be honoured, respected, revered, or venerated.āThere are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, whose minds are not settled internally, and who conduct themselves badly among the good by way of body, speech, and mind. They donāt deserve honor, respect, reverence, and veneration.
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 too are not rid of lust, not rid of hate, not rid of delusion regarding forms cognizable by the eye, our minds are not stilled within, and we conduct ourselves sometimes rightly and sometimes wrongly in body, speech, and mind; since we see no higher conduct than our own in these good ascetics and brahmins,Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄ. therefore those ascetics and brahmins should not be honoured, respected, revered, or venerated.Thatās why they donāt deserve honor, respect, reverence, and veneration.
Ye te samaį¹abrÄhmaį¹Ä sotaviƱƱeyyesu saddesu ā¦ Those ascetics and brahmins who are not rid of lust, hate, and delusion regarding sounds cognizable by the ear ā¦There are ascetics and brahmins who are not free of greed, hate, and delusion for sounds known by the ear ā¦
ghÄnaviƱƱeyyesu gandhesu ā¦ regarding odours cognizable by the nose ā¦smells known by the nose ā¦
jivhÄviƱƱeyyesu rasesu ā¦ regarding flavours cognizable by the tongue ā¦tastes known by the tongue ā¦
kÄyaviƱƱeyyesu phoį¹į¹habbesu ā¦ regarding tangibles cognizable by the body ā¦touches known by the body ā¦
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. who are not rid of lust, hate, and delusion regarding dhammas cognizable by the mind, whose minds are not stilled within, and who conduct themselves sometimes rightly and sometimes wrongly in body, speech, and mindāsuch ascetics and brahmins should not be honoured, respected, revered, or venerated.ideas known by the mind, who are not settled internally, and who conduct themselves badly among the good by way of body, speech, and mind. They donāt deserve honor, respect, reverence, and veneration.
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 too are not rid of lust, hate, and delusion regarding dhammas cognizable by the mind, our minds are not stilled within, and we conduct ourselves sometimes rightly and sometimes wrongly in body, speech, and mind; since we see no higher conduct than our own in these good ascetics and brahmins,Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄāti. therefore those ascetics and brahmins should not be honoured, respected, revered, or venerated.āThatās why they donāt deserve honor, respect, reverence, and veneration.ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha. Being asked thus, householders, you should answer those wanderers of other sects thus.When questioned by wanderers of other religions, thatās how you should answer them.
Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: But, householders, if wanderers of other sects were to ask you thus:If wanderers of other religions were to ask you:
ākathaį¹bhÅ«tÄ, gahapatayo, samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄāti? āHouseholders, what sort of ascetics and brahmins should be honoured, respected, revered, and venerated?āāāWhat kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: being asked thus, householders, you should answer those wanderers of other sects thus:You should answer them:
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. āThose ascetics and brahmins who are rid of lust, rid of hate, rid of delusion regarding forms cognizable by the eye, whose minds are stilled within, and who conduct themselves rightly in body, speech, and mindāsuch ascetics and brahmins should be honoured, respected, revered, and venerated.āThere are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, whose minds are settled internally, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.
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 are not rid of lust, not rid of hate, not rid of delusion regarding forms cognizable by the eye, our minds are not stilled within, and we conduct ourselves sometimes rightly and sometimes wrongly in body, speech, and mind; since we see a higher conduct than our own in these good ascetics and brahmins,Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄ. therefore those ascetics and brahmins should be honoured, respected, revered, and venerated.Thatās why they deserve honor, respect, reverence, and veneration.
Ye te samaį¹abrÄhmaį¹Ä sotaviƱƱeyyesu saddesu ā¦ Those ascetics and brahmins who are rid of lust, hate, and delusion regarding sounds cognizable by the ear ā¦There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear ā¦
ghÄnaviƱƱeyyesu gandhesu ā¦ regarding odours cognizable by the nose ā¦smells known by the nose ā¦
jivhÄviƱƱeyyesu rasesu ā¦ regarding flavours cognizable by the tongue ā¦tastes known by the tongue ā¦
kÄyaviƱƱeyyesu phoį¹į¹habbesu ā¦ regarding tangibles cognizable by the body ā¦touches known by the body ā¦
manoviƱƱeyyesu dhammesu vÄ«tarÄgÄ vÄ«tadosÄ vÄ«tamohÄ, ajjhattaį¹ vÅ«pasantacittÄ, samacariyaį¹ caranti kÄyena vÄcÄya manasÄ, evarÅ«pÄ samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄ. who are rid of lust, hate, and delusion regarding dhammas cognizable by the mind, whose minds are stilled within, and who conduct themselves rightly in body, speech, and mindāsuch ascetics and brahmins should be honoured, respected, revered, and venerated.ideas known by the mind, whose minds are settled internally, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.
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 are not rid of lust, hate, and delusion regarding dhammas cognizable by the mind, our minds are not stilled within, and we conduct ourselves sometimes rightly and sometimes wrongly in body, speech, and mind; since we see a higher conduct than our own in these good ascetics and brahmins,Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄāti. therefore those ascetics and brahmins should be honoured, respected, revered, and venerated.āThatās why they deserve honor, respect, reverence, and veneration.ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha. Being asked thus, householders, you should answer those wanderers of other sects thus.When questioned by wanderers of other religions, thatās how you should answer them.
Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: But, householders, if wanderers of other sects were to ask you thus:If wanderers of other religions were to ask you:
āke panÄyasmantÄnaį¹ ÄkÄrÄ, ke anvayÄ, yena tumhe Äyasmanto evaį¹ vadetha? āBut what is the reason, what is the ground, venerable ones, by which you speak thus?āBut what reasons and evidence do you have regarding those venerables that justifies saying,
AddhÄ te Äyasmanto vÄ«tarÄgÄ vÄ rÄgavinayÄya vÄ paį¹ipannÄ, vÄ«tadosÄ vÄ dosavinayÄya vÄ paį¹ipannÄ, vÄ«tamohÄ vÄ mohavinayÄya vÄ paį¹ipannÄāti? Surely those venerable ones are either rid of lust or have entered on the way to remove lust; are either rid of hate or have entered on the way to remove hate; are either rid of delusion or have entered on the way to remove delusionāāāClearly those venerables are free of greed, hate, and delusion, or practicing to be free of themā?ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: being asked thus, householders, you should answer those wanderers of other sects thus:You should answer them:
ātathÄ hi te Äyasmanto araƱƱavanapatthÄni pantÄni senÄsanÄni paį¹isevanti. āIndeed, those venerable ones resort to remote jungle-thicket resting places in the forest.āItās because those venerables frequent remote lodgings in the wilderness and 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. There there are no such forms cognizable by the eye that, having seen them again and again, they would delight in; there are no such sounds cognizable by the ear that, having heard them again and again, they would delight in; there are no such odours cognizable by the nose that, having smelled them again and again, they would delight in; there are no such flavours cognizable by the tongue that, having tasted them again and again, they would delight in; there are no such tangibles cognizable by the body that, having touched them again and again, they would delight in.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.
Ime kho no, Ävuso, ÄkÄrÄ, ime anvayÄ, yena mayaį¹ evaį¹ vademaāThese, friends, are the reason, this is the ground, by which we speak thusāThese are the reasons and evidence that you have regarding those venerables that justifies saying,
addhÄ te Äyasmanto vÄ«tarÄgÄ vÄ rÄgavinayÄya vÄ paį¹ipannÄ, vÄ«tadosÄ vÄ dosavinayÄya vÄ paį¹ipannÄ, vÄ«tamohÄ vÄ mohavinayÄya vÄ paį¹ipannÄāti. surely those venerable ones are either rid of lust or have entered on the way to remove lust; are either rid of hate or have entered on the way to remove hate; are either rid of delusion or have entered on the way to remove delusion.āāClearly those venerables are free of greed, hate, and delusion, or practicing to be free of themā.ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄthÄāti. Being asked thus, householders, you should answer those wanderers of other sects thus.āWhen questioned by wanderers of other religions, thatās how you should answer them.ā
Evaį¹ vutte, nagaravindeyyakÄ brÄhmaį¹agahapatikÄ bhagavantaį¹ etadavocuį¹: When this was said, the brahmin householders of Nagaravinda said to the Blessed One:When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha,
āabhikkantaį¹, bho gotama, abhikkantaį¹, bho gotama. āMagnificent, Master Gotama! Magnificent, Master Gotama!āExcellent, worthy Gotama! Excellent!
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. 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, or holding up a lamp in the darkness for those with eyes to see forms.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.
Ete mayaį¹ bhavantaį¹ gotamaį¹ saraį¹aį¹ gacchÄma dhammaƱca bhikkhusaį¹
ghaƱca. We go to Master Gotama for refuge, and to the Dhamma, and to the Saį¹
gha of bhikkhus.We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saį¹
gha.
UpÄsake no bhavaį¹ gotamo dhÄretu ajjatagge pÄį¹upete saraį¹aį¹ gateāti. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life.āFrom this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.ā
Nagaravindeyyasuttaį¹ niį¹į¹hitaį¹ aį¹į¹hamaį¹. The Discourse to the Nagaravindans, the eighth, is finished.