Majjhima Nikāya 150 Nagaravindeyyasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nagaravindaṁ nāma kosalānaṁ brāhmaṇānaṁ gāmo tadavasari.

Nagaravindeyyasutta

Thus have I heard: At one time, the Blessed One was wandering in the Kosala country with a large community of disciples when he arrived at Nagaravinda, a village of the brahmins of the Kosala.

Assosuṁ kho nagaravindeyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ nagaravindaṁ anuppatto.

The brahmin householders of Nagaravinda heard: Indeed, the ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan, is wandering in the Kosala country with a large community of disciples and has arrived at Nagaravinda.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

A good report about that Blessed One had been spread to this effect:

The Blessed One is indeed an Arahant, a fully enlightened Tathāgata, perfect in true knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened and blessed.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

He makes known this world with its gods, Māras, and Brahmās, this generation with its ascetics and brahmins, its princes and people, which he has himself realized through direct knowing.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

It is good to see such Arahants.

Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then the brahmin householders of Nagaravinda approached the Blessed One; some of them, having approached, paid homage to the Blessed One and sat down to one side.

Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

Some exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, sat down to one side.

Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu.

Some saluted the Blessed One with joined palms and sat down to one side.

Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu.

Some announced their name and clan in the Blessed Ones presence and sat down to one side.

Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Some remained silent and sat down to one side.

Ekamantaṁ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca: “Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti?

When they were seated, the Blessed One said this to the brahmin householders of Nagaravinda: Householders, if wanderers of other sects should ask you:

In what kind of ascetics and brahmins should we not place faith, respect, reverence, and homage? Being asked thus, you should answer those wanderers of other sects thus:

Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.

Those ascetics and brahmins who are not free from greed, hatred, and delusion in regard to visible forms cognizable by the eye, whose minds are not inwardly peaceful, who conduct themselves unevenly in body, speech, and mind: such ascetics and brahmins should not be placed faith in, respected, revered, and honored.

Taṁ kissa hetu?

Why is that?

Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.

Because we too are not free from greed, hatred, and delusion in regard to visible forms cognizable by the eye, our minds are not inwardly peaceful, and we conduct ourselves unevenly in body, speech, and mind. We see in them the same conduct that we have.

Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.

Therefore, such ascetics and brahmins should not be placed faith in, respected, revered, and honored.

Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu …

Those ascetics and brahmins who are not free from greed, hatred, and delusion in regard to sounds cognizable by the ear…

jivhāviññeyyesu rasesu …

odors cognizable by the nose…

kāyaviññeyyesu phoṭṭhabbesu …

flavors cognivable by the tongue…

manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.

tangibles cognizable by the body…

mental phenomena cognizable by the mind, whose minds are not inwardly peaceful, who conduct themselves unevenly in body, speech, and mind: such ascetics and brahmins should not be placed faith in, respected, revered, and honored.

Taṁ kissa hetu?

Why is that?

Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.

Because we too are not free from greed, hatred, and delusion in regard to mental phenomena cognizable by the mind, our minds are not inwardly peaceful, and we conduct ourselves unevenly in body, speech, and mind.

We see in them the same conduct that we have.

Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti.

Therefore, such ascetics and brahmins should not be placed faith in, respected, revered, and honored.

Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.

Being asked thus, householders, you should answer those wanderers of other sects thus.

Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti?

But if wanderers of other sects should ask you:

In what kind of ascetics and brahmins should we place faith, respect, reverence, and homage? Being asked thus, you should answer those wanderers of other sects thus:

Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.

Those ascetics and brahmins who are free from greed, hatred, and delusion in regard to visible forms cognizable by the eye, whose minds are inwardly peaceful, who conduct themselves evenly in body, speech, and mind: such ascetics and brahmins should be placed faith in, respected, revered, and honored.

Taṁ kissa hetu?

Why is that?

Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.

Because we too are not free from greed, hatred, and delusion in regard to visible forms cognizable by the eye, our minds are not inwardly peaceful, and we conduct ourselves unevenly in body, speech, and mind.

We see in them the conduct that is higher than ours.

Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.

Therefore, such ascetics and brahmins should be placed faith in, respected, revered, and honored.

Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu …

Those ascetics and brahmins who are free from greed, hatred, and delusion in regard to sounds cognizable by the ear…

jivhāviññeyyesu rasesu …

odors cognizable by the nose…

kāyaviññeyyesu phoṭṭhabbesu …

flavors cognizable by the tongue…

manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.

tangibles cognizable by the body…

mental phenomena cognizable by the mind, whose minds are inwardly peaceful, who conduct themselves evenly in body, speech, and mind: such ascetics and brahmins should be placed faith in, respected, revered, and honored.

Taṁ kissa hetu?

Why is that?

Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.

Because we too are not free from greed, hatred, and delusion in regard to mental phenomena cognizable by the mind, our minds are not inwardly peaceful, and we conduct ourselves unevenly in body, speech, and mind.

We see in them the conduct that is higher than ours.

Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti.

Therefore, such ascetics and brahmins should be placed faith in, respected, revered, and honored.

They are free from passion, free from hatred, free from delusion, with their minds inwardly calmed, and they conduct themselves evenly and unevenly in body, speech, and mind.

Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.

This is the reason for their even conduct, which is superior to others.

Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti.

Therefore, those venerable ascetics and brahmins should be respected, honored, revered, and worshipped.

When asked in this way, householders, you should answer those wanderers of other sects in this manner. If, householders, those wanderers of other sects were to ask you: What are the characteristics, what is the lineage, by which you say this? Surely those venerable ones are either free from passion or are practicing for the removal of passion, free from hatred or are practicing for the removal of hatred, free from delusion or are practicing for the removal of delusion?

Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṁ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṁ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṁ, natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṁ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṁ.

When asked in this way, householders, you should answer those wanderers of other sects in this manner: Indeed, those venerable ones frequent remote forest and jungle dwellings. There are no forms there that are cognizable by the eye, which, having seen repeatedly, they would delight in. There are no sounds there that are cognizable by the ear, which, having heard repeatedly, they would delight in. There are no smells there that are cognizable by the nose, which, having smelled repeatedly, they would delight in.

Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṁ evaṁ vadema— addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti.

There are no tastes there that are cognizable by the tongue, which, having tasted repeatedly, they would delight in. There are no tactile objects there that are cognizable by the body, which, having touched repeatedly, they would delight in.

These are the characteristics, these are the lineages, by which we say this: surely those venerable ones are either free from passion or are practicing for the removal of passion, free from hatred or are practicing for the removal of hatred, free from delusion or are practicing for the removal of delusion.

Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.

When asked in this way, householders, you should answer those wanderers of other sects in this manner.

Evaṁ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

When this was said, the brahmin householders of Nagaravinda said to the Blessed One: Excellent, Master Gotama, excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

Just as if one were to set upright what had been overturned, to reveal what was hidden, to show the way to one who was lost, or to hold up a lamp in the dark so that those with eyes could see forms, in the same way, Master Gotama has made the Dhamma clear in many ways.

Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.

We go to Master Gotama for refuge, to the Dhamma, and to the Sangha of disciples.

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

May Master Gotama remember us as lay followers who have gone for refuge from this day onward, for life.

Nagaravindeyyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

The discourse of Nagaravinda is finished.