With the People of Nagaravinda · Translation: Bhikkhu Sujato, SuttaCentral
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thusEvaṁ
by meme
heardsutaṁ—
oneekaṁ
timesamayaṁ
the Blessed Onebhagavā
among the Kosalanskosalesu
walking tourcārikaṁ
wanderingcaramāno
with a largemahatā
with a Saṅgha of mendicantsbhikkhusaṅghena
together withsaddhiṁ
whereyena
Nagaravindanagaravindaṁ
namednāma
of the Kosalanskosalānaṁ
of the brahminsbrāhmaṇānaṁ
villagegāmo
he arrived at ittadavasari.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Nagaravinda.
they heardAssosuṁ
indeedkho
of Nagaravindanagaravindeyyakā
brahmins and householdersbrāhmaṇagahapatikā:
ascetic“samaṇo
it seemskhalu,
sirbho,
Gotamagotamo
Sakyan·sonsakyaputto
Sakyan·familysakyakulā
forth·gonepabbajito
among the Kosalanskosalesu
wanderingcārikaṁ
while wanderingcaramāno
with a largemahatā
mendicant·Saṅghabhikkhusaṅghena
togethersaddhiṁ
to Nagaravindanagaravindaṁ
has arrivedanuppatto.
thisTaṁ
indeedkho
andpana
to the venerablebhavantaṁ
Gotamagotamaṁ
thusevaṁ
goodkalyāṇo
reputation·soundkittisaddo
has arisenabbhuggato:
thus‘itipi
heso
Blessed Onebhagavā
perfectedarahaṁ
fully·awakenedsammāsambuddho
knowledge·conduct·accomplishedvijjācaraṇasampanno
holysugato
world·knowerlokavidū
supremeanuttaro
person·to be trained·guidepurisadammasārathi
teachersatthā
god·humandevamanussānaṁ
awakenedbuddho
blessedbhagavā’ti.
heSo
thisimaṁ
worldlokaṁ
with·godssadevakaṁ
with·Mārassamārakaṁ
with·divinitiessabrahmakaṁ
with its ascetics and brahminssassamaṇabrāhmaṇiṁ
populationpajaṁ
with·god·humansadevamanussaṁ
with his own insightsayaṁ
direct·knowledgeabhiññā
having realizedsacchikatvā
he makes knownpavedeti.
heSo
Dhammadhammaṁ
he teachesdeseti
beginning·goodādikalyāṇaṁ
middle·goodmajjhekalyāṇaṁ
end·goodpariyosānakalyāṇaṁ
meaningfulsātthaṁ
well-phrasedsabyañjanaṁ,
entirely·fullkevalaparipuṇṇaṁ
pureparisuddhaṁ
spiritual·practicebrahmacariyaṁ
he revealspakāseti.
goodSādhu
indeedkho
andpana
such·kindtathārūpānaṁ
perfected onesarahataṁ
seeingdassanaṁ
it ishotī”ti.
The brahmins and householders of Nagaravinda heard, “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Nagaravinda, together with a large Saṅgha of mendicants. He has this good reputation: ‘That 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.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
thenAtha indeedkho of Nagaravindanagaravindeyyakā brahmin + householderbrāhmaṇagahapatikā whereyena the Blessed Onebhagavā they approachedtenupasaṅkamiṁsu; near·goupasaṅkamitvā someappekacce the Blessed Onebhagavantaṁ toward·speakabhivādetvā one·sideekamantaṁ they sat downnisīdiṁsu. someAppekacce with the Blessed Onebhagavatā togethersaddhiṁ they exchanged greetingssammodiṁsu; politesammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā one·sideekamantaṁ they sat downnisīdiṁsu. someAppekacce whereyena the Blessed Onebhagavā cupped palmstenañjaliṁ having held uppaṇāmetvā one·sideekamantaṁ they sat downnisīdiṁsu. someAppekacce of the Blessed Onebhagavato in the presencesantike name + clannāmagottaṁ having announcedsāvetvā one·sideekamantaṁ they sat downnisīdiṁsu. someAppekacce silent·beingtuṇhībhūtā one·sideekamantaṁ they sat downnisīdiṁsu. to one sideEkamantaṁ seatednisinne indeedkho of Nagaravindanagaravindeyyake brahmin + householderbrāhmaṇagahapatike the Blessed Onebhagavā this + saidetadavoca:
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:
if“Sace
to youvo,
householdersgahapatayo,
other·sectarianaññatitthiyā
wanderersparibbājakā
thusevaṁ
should askpuccheyyuṁ:
of what kind‘kathaṁbhūtā,
householdersgahapatayo,
ascetic·brahminsamaṇabrāhmaṇā
notna
deserve honorsakkātabbā
notna
deserve respectgarukātabbā
notna
deserve reverencemānetabbā
notna
deserve venerationpūjetabbā’ti?
thusEvaṁ
askedpuṭṭhā
youtumhe,
householdersgahapatayo,
to thosetesaṁ
other·sectarianaññatitthiyānaṁ
wanderersparibbājakānaṁ
thusevaṁ
should answerbyākareyyātha:
who‘ye
thosete
ascetic·brahminsamaṇabrāhmaṇā
eye·knowncakkhuviññeyyesu
sightsrūpesu
not·free·greedavītarāgā
not·free·hateavītadosā
not free of delusionavītamohā,
internallyajjhattaṁ
minds not settledavūpasantacittā,
good·badsamavisamaṁ
they conductcaranti
by bodykāyena
by speechvācāya
by mindmanasā,
suchevarūpā
ascetic·brahminsamaṇabrāhmaṇā
notna
deserve honorsakkātabbā
notna
deserve respectgarukātabbā
notna
deserve reverencemānetabbā
notna
deserve venerationpūjetabbā.
thatTaṁ
whatkissa
reasonhetu?
we·tooMayampi
indeedhi
eye·knowncakkhuviññeyyesu
sightsrūpesu
not·free·greedavītarāgā
not·free·hateavītadosā
not free of delusionavītamohā,
internallyajjhattaṁ
minds not settledavūpasantacittā,
good·badsamavisamaṁ
we conductcarāma
by bodykāyena
by speechvācāya
by mindmanasā,
than themtesaṁ
for usno
good·conduct·evensamacariyampi
thishetaṁ
higheruttari
not seeingapassataṁ.
thereforeTasmā
thosete
good sirsbhonto
ascetic·brahminsamaṇabrāhmaṇā
notna
deserve honorsakkātabbā
notna
deserve respectgarukātabbā
notna
deserve reverencemānetabbā
notna
deserve venerationpūjetabbā.
whoYe
thosete
ascetic·brahminsamaṇabrāhmaṇā
ear·knownsotaviññeyyesu
soundssaddesu
……
nose·knownghānaviññeyyesu
smellsgandhesu
……
tongue·knownjivhāviññeyyesu
tastesrasesu
……
“Householders, if wanderers who follow another religion were to ask you: ‘What kind of ascetic or brahmin doesn’t deserve honor, respect, reverence, and veneration?’ You should answer them: ‘There 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 don’t deserve honor, respect, reverence, and veneration. Why is that? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. That’s why they don’t deserve honor, respect, reverence, and veneration. There are ascetics and brahmins who are not free of greed, hate, and delusion for sounds known by the ear … smells known by the nose … tastes known by the tongue …
body·knowablekāyaviññeyyesu
in touchesphoṭṭhabbesu
……
mind·knowablemanoviññeyyesu
in ideasdhammesu
not·free·greedavītarāgā
not·free·hatredavītadosā
not·free·delusionavītamohā,
internallyajjhattaṁ
not·settled·mindavūpasantacittā,
good·badsamavisamaṁ
they conductcaranti
by bodykāyena
by speechvācāya
by mind,manasā,
suchevarūpā
ascetic·brahminsamaṇabrāhmaṇā
notna
to be honoredsakkātabbā
notna
to be respectedgarukātabbā
notna
to be reveredmānetabbā
notna
to be venerated.pūjetabbā.
thatTaṁ
of whatkissa
reason?hetu?
we·tooMayampi
indeedhi
mind·knowablemanoviññeyyesu
in ideasdhammesu
not·free·greedavītarāgā
not·free·hatredavītadosā
not·free·delusionavītamohā,
internallyajjhattaṁ
not·settled·mindavūpasantacittā,
good·badsamavisamaṁ
we conductcarāma
by bodykāyena
by speechvācāya
by mind,manasā,
of themtesaṁ
for usno
good·conduct·evensamacariyampi
thishetaṁ
higheruttari
not·seeingapassataṁ.
thereforeTasmā
thosete
sirsbhonto
ascetic·brahminsamaṇabrāhmaṇā
notna
to be honoredsakkātabbā
notna
to be respectedgarukātabbā
notna
to be reveredmānetabbā
notna
to be venerated.'pūjetabbā’ti.
thusEvaṁ
askedpuṭṭhā
youtumhe,
householders,gahapatayo,
of thosetesaṁ
other·religionaññatitthiyānaṁ
of wanderersparibbājakānaṁ
thusevaṁ
out·answerbyākareyyātha.
touches known by the body … 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 don’t deserve honor, respect, reverence, and veneration. Why is that? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. That’s why they don’t deserve honor, respect, reverence, and veneration.’ When questioned by wanderers of other religions, that’s how you should answer them.
ifSace
thenpana
to youvo,
householdersgahapatayo,
other·sectariansaññatitthiyā
wanderersparibbājakā
thusevaṁ
might askpuccheyyuṁ:
of what kind‘kathaṁbhūtā,
householdersgahapatayo,
ascetic·brahminsamaṇabrāhmaṇā
to be honoredsakkātabbā
to be respectedgarukātabbā
to be reveredmānetabbā
to be veneratedpūjetabbā’ti?
thusEvaṁ
askedpuṭṭhā
youtumhe,
householdersgahapatayo,
to thosetesaṁ
other·sectariansaññatitthiyānaṁ
wanderersparibbājakānaṁ
thusevaṁ
you should answerbyākareyyātha:
who‘ye
thosete
ascetic·brahminsamaṇabrāhmaṇā
eye·knowablecakkhuviññeyyesu
in formsrūpesu
free of·greedvītarāgā
free of·hatevītadosā
free of delusionvītamohā,
internallyajjhattaṁ
with settled mindsvūpasantacittā,
even·conductsamacariyaṁ
they conductcaranti
by bodykāyena
by speechvācāya
by mindmanasā,
suchevarūpā
ascetic·brahminsamaṇabrāhmaṇā
to be honoredsakkātabbā
to be respectedgarukātabbā
to be reveredmānetabbā
to be veneratedpūjetabbā.
thatTaṁ
of whatkissa
reasonhetu?
we tooMayampi
indeedhi
eye·knowablecakkhuviññeyyesu
in formsrūpesu
not·free of·greedavītarāgā
not·free of·hateavītadosā
not free of delusionavītamohā,
internallyajjhattaṁ
with unsettled mindsavūpasantacittā,
even·unevensamavisamaṁ
we conductcarāma
by bodykāyena
by speechvācāya
by mindmanasā,
of thosetesaṁ
for usno
even·conductsamacariyampi
thishetaṁ
higheruttari
seeingpassataṁ.
thereforeTasmā
thosete
sirsbhonto
ascetic·brahminsamaṇabrāhmaṇā
to be honoredsakkātabbā
to be respectedgarukātabbā
to be reveredmānetabbā
to be veneratedpūjetabbā.
whoYe
thosete
ascetic·brahminsamaṇabrāhmaṇā
ear·knowablesotaviññeyyesu
in soundssaddesu
……
nose·knowableghānaviññeyyesu
in smellsgandhesu
……
tongue·knowablejivhāviññeyyesu
in tastesrasesu
……
body·knowablekāyaviññeyyesu
in touchesphoṭṭhabbesu
……
If wanderers of other religions were to ask you: ‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’ You should answer them: ‘There 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. Why is that? Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. That’s why they deserve honor, respect, reverence, and veneration. There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body …
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