Other Translations: Italiano , ŃŃĢŃŃŠŗŠøŠ¹ ŃŠ·ŃĢŠŗ
From:
Majjhima NikÄya 150 Middle Discourses 150
Nagaravindeyyasutta With the People of Nagaravinda
Evaį¹ me sutaį¹āSo I have 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.
Assosuį¹ kho nagaravindeyyakÄ brÄhmaį¹agahapatikÄ: The brahmins and 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.
Taį¹ kho pana bhavantaį¹ gotamaį¹ evaį¹ kalyÄį¹o kittisaddo abbhuggato: He has this good reputation:
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 who wish to train, teacher of gods and humans, awakened, blessed.ā
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.
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.
SÄdhu kho pana tathÄrÅ«pÄnaį¹ arahataį¹ dassanaį¹ hotÄ«āti. Itās 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 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:
āSace vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: āHouseholders, if wanderers who follow another religion were to 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
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: 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. 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.
Taį¹ kissa hetu? 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.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄ. Thatās why they donāt deserve honor, respect, reverence, and veneration.
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¦
ghÄnaviƱƱeyyesu gandhesu ā¦ smells known by the nose ā¦
jivhÄviƱƱeyyesu rasesu ā¦ tastes known by the tongueā¦
kÄyaviƱƱeyyesu phoį¹į¹habbesu 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. 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.
Taį¹ kissa hetu? 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.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä na sakkÄtabbÄ na garukÄtabbÄ na mÄnetabbÄ na pÅ«jetabbÄāti. Thatās why they donāt deserve honor, respect, reverence, and veneration.ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha. When questioned by wanderers of other religions, thatās how you should answer them.
Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: If wanderers of other religions were to ask you:
ākathaį¹bhÅ«tÄ, gahapatayo, samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄāti? āWhat kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?ā
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: 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. 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.
Taį¹ kissa hetu? 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.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄ. Thatās why they deserve honor, respect, reverence, and veneration.
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¦
ghÄnaviƱƱeyyesu gandhesu ā¦ smells known by the nose ā¦
jivhÄviƱƱeyyesu rasesu ā¦ tastes known by the tongue ā¦
kÄyaviƱƱeyyesu phoį¹į¹habbesu 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. 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.
Taį¹ kissa hetu? 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.
TasmÄ te bhonto samaį¹abrÄhmaį¹Ä sakkÄtabbÄ garukÄtabbÄ mÄnetabbÄ pÅ«jetabbÄāti. Thatās why they deserve honor, respect, reverence, and veneration.
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha. When questioned by wanderers of other religions, thatās how you should answer them.
Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: If wanderers of other religions were to ask you:
āke panÄyasmantÄnaį¹ ÄkÄrÄ, ke anvayÄ, yena tumhe Äyasmanto evaį¹ vadetha? 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? āClearly 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: You should answer them:
ātathÄ hi te Äyasmanto araƱƱavanapatthÄni pantÄni senÄsanÄni paį¹isevanti. 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. 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 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. āClearly 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. When questioned by wanderers of other religions, thatās how you should answer them.ā
Evaį¹ vutte, nagaravindeyyakÄ brÄhmaį¹agahapatikÄ bhagavantaį¹ etadavocuį¹: When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha,
āabhikkantaį¹, bho gotama, abhikkantaį¹, bho 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. 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 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 this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.ā
Nagaravindeyyasuttaį¹ niį¹į¹hitaį¹ aį¹į¹hamaį¹.