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Middle Discourses 150 मज्झिमनिकाय 150
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Nagaravindeyyasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
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Middle Discourses 150
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नगरविन्देय्यसुत्तna·ga·ra·vin·dey·ya·sut·ta
Nagaravindeyyasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ येनye·na नगरविन्दंna·ga·ra·vin·daṃ नामnā·ma कोसलानंko·sa·lā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ गामोgā·mo तदवसरि।ta·da·va·sa·ri
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nagaravindaṁ nāma kosalānaṁ brāhmaṇānaṁ gāmo tadavasari.
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.
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अस्सोसुंas·so·suṃ खोkho नगरविन्देय्यकाna·ga·ra·vin·dey·ya·kā ब्राह्मणगहपतिका:brāh·ma·ṇa·ga·ha·pa·ti·kā
Assosuṁ kho nagaravindeyyakā brāhmaṇagahapatikā:
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“समणोsa·ma·ṇo खलु,kha·lu भो,bho गोतमोgo·ta·mo सक्यपुत्तोsak·ya·put·to सक्यकुलाsak·ya·ku·lā पब्बजितोpab·ba·ji·to कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ नगरविन्दंna·ga·ra·vin·daṃ अनुप्पत्तो।a·nup·pat·to
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ nagaravindaṁ anuppatto.
“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.
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तंtaṃ खोkho पनpa·na भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ एवंe·vaṃ कल्याणोkal·yā·ṇo कित्तिसद्दोkit·ti·sad·do अब्भुग्गतो:ab·bhug·ga·to
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
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‘इतिपिi·ti·pi सोso भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा’ति।bha·ga·vā
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘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.’
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सोso इमंi·maṃ लोकंlo·kaṃ सदेवकंsa·de·va·kaṃ समारकंsa·mā·ra·kaṃ सब्रह्मकंsab·rah·ma·kaṃ सस्समणब्राह्मणिंsas·sa·ma·ṇab·rāh·ma·ṇiṃ पजंpa·jaṃ सदेवमनुस्संsa·de·va·ma·nus·saṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति।pa·ve·de·ti
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
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.
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सोso धम्मंdham·maṃ देसेतिde·se·ti आदिकल्याणंā·di·kal·yā·ṇaṃ मज्झेकल्याणंmaj·jhe·kal·yā·ṇaṃ परियोसानकल्याणंpa·ri·yo·sā·na·kal·yā·ṇaṃ सात्थंsāt·thaṃ सब्यञ्जनं,sab·yañ·ja·naṃ केवलपरिपुण्णंke·va·la·pa·ri·puṇ·ṇaṃ परिसुद्धंpa·ri·sud·dhaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ पकासेति।pa·kā·se·ti
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
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.
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अथa·tha खोkho नगरविन्देय्यकाna·ga·ra·vin·dey·ya·kā ब्राह्मणगहपतिकाbrāh·ma·ṇa·ga·ha·pa·ti·kā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā अप्पेकच्चेap·pe·kac·ce भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदिंसु;sam·mo·diṃ·su सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवतोbha·ga·va·to सन्तिकेsan·ti·ke नामगोत्तंnā·ma·got·taṃ सावेत्वाsā·vet·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce तुण्हीभूताtuṇ·hī·bhū·tā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नेni·sin·ne खोkho नगरविन्देय्यकेna·ga·ra·vin·dey·ya·ke ब्राह्मणगहपतिकेbrāh·ma·ṇa·ga·ha·pa·ti·ke भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca
Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā 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 cupped palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:
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“सचेsa·ce वो,vo गहपतयो,ga·ha·pa·ta·yo अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā एवंe·vaṃ पुच्छेय्युं:puc·chey·yuṃ
“Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ:
“Householders, if wanderers who follow another religion were to ask you:
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‘कथंभूता,ka·thaṃ·bhū·tā गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नna सक्कातब्बाsak·kā·tab·bā नna गरुकातब्बाga·ru·kā·tab·bā नna मानेतब्बाmā·ne·tab·bā नna पूजेतब्बा’ति?pū·je·tab·bā
‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti?
‘What kind of ascetic or brahmin doesn’t deserve honor, respect, reverence, and veneration?’
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एवंe·vaṃ पुट्ठाpuṭ·ṭhā तुम्हे,tum·he गहपतयो,ga·ha·pa·ta·yo तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ एवंe·vaṃ ब्याकरेय्याथ:byā·ka·rey·yā·tha
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:
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‘येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā चक्खुविञ्ञेय्येसुcak·khu·viñ·ñey·ye·su रूपेसुrū·pe·su अवीतरागाa·vī·ta·rā·gā अवीतदोसाa·vī·ta·do·sā अवीतमोहा,a·vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ अवूपसन्तचित्ता,a·vū·pa·san·ta·cit·tā समविसमंsa·ma·vi·sa·maṃ चरन्तिca·ran·ti कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā एवरूपाe·va·rū·pā समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नna सक्कातब्बाsak·kā·tab·bā नna गरुकातब्बाga·ru·kā·tab·bā नna मानेतब्बाmā·ne·tab·bā नna पूजेतब्बा।pū·je·tab·bā
‘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.
‘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.
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मयम्पिma·yam·pi हिhi चक्खुविञ्ञेय्येसुcak·khu·viñ·ñey·ye·su रूपेसुrū·pe·su अवीतरागाa·vī·ta·rā·gā अवीतदोसाa·vī·ta·do·sā अवीतमोहा,a·vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ अवूपसन्तचित्ता,a·vū·pa·san·ta·cit·tā समविसमंsa·ma·vi·sa·maṃ चरामca·rā·ma कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā तेसंte·saṃ नोno समचरियम्पिsa·ma·ca·ri·yam·pi हेतंhe·taṃ उत्तरिut·ta·ri अपस्सतं।a·pas·sa·taṃ
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
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तस्माtas·mā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नna सक्कातब्बाsak·kā·tab·bā नna गरुकातब्बाga·ru·kā·tab·bā नna मानेतब्बाmā·ne·tab·bā नna पूजेतब्बा।pū·je·tab·bā
Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.
That’s why they don’t deserve honor, respect, reverence, and veneration.
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कायविञ्ञेय्येसुkā·ya·viñ·ñey·ye·su फोट्ठब्बेसुphoṭ·ṭhab·be·su …
kāyaviññeyyesu phoṭṭhabbesu …
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मनोविञ्ञेय्येसुma·no·viñ·ñey·ye·su धम्मेसुdham·me·su अवीतरागाa·vī·ta·rā·gā अवीतदोसाa·vī·ta·do·sā अवीतमोहा,a·vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ अवूपसन्तचित्ता,a·vū·pa·san·ta·cit·tā समविसमंsa·ma·vi·sa·maṃ चरन्तिca·ran·ti कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā एवरूपाe·va·rū·pā समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नna सक्कातब्बाsak·kā·tab·bā नna गरुकातब्बाga·ru·kā·tab·bā नna मानेतब्बाmā·ne·tab·bā नna पूजेतब्बा।pū·je·tab·bā
manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.
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.
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मयम्पिma·yam·pi हिhi मनोविञ्ञेय्येसुma·no·viñ·ñey·ye·su धम्मेसुdham·me·su अवीतरागाa·vī·ta·rā·gā अवीतदोसाa·vī·ta·do·sā अवीतमोहा,a·vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ अवूपसन्तचित्ता,a·vū·pa·san·ta·cit·tā समविसमंsa·ma·vi·sa·maṃ चरामca·rā·ma कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā तेसंte·saṃ नोno समचरियम्पिsa·ma·ca·ri·yam·pi हेतंhe·taṃ उत्तरिut·ta·ri अपस्सतं।a·pas·sa·taṃ
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
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तस्माtas·mā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नna सक्कातब्बाsak·kā·tab·bā नna गरुकातब्बाga·ru·kā·tab·bā नna मानेतब्बाmā·ne·tab·bā नna पूजेतब्बा’ति।pū·je·tab·bā
Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti.
That’s why they don’t deserve honor, respect, reverence, and veneration.’
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एवंe·vaṃ पुट्ठाpuṭ·ṭhā तुम्हे,tum·he गहपतयो,ga·ha·pa·ta·yo तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ एवंe·vaṃ ब्याकरेय्याथ।byā·ka·rey·yā·tha
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.
When questioned by wanderers of other religions, that’s how you should answer them.
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‘कथंभूता,ka·thaṃ·bhū·tā गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सक्कातब्बाsak·kā·tab·bā गरुकातब्बाga·ru·kā·tab·bā मानेतब्बाmā·ne·tab·bā पूजेतब्बा’ति?pū·je·tab·bā
‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti?
‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’
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एवंe·vaṃ पुट्ठाpuṭ·ṭhā तुम्हे,tum·he गहपतयो,ga·ha·pa·ta·yo तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ एवंe·vaṃ ब्याकरेय्याथ:byā·ka·rey·yā·tha
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:
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‘येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā चक्खुविञ्ञेय्येसुcak·khu·viñ·ñey·ye·su रूपेसुrū·pe·su वीतरागाvī·ta·rā·gā वीतदोसाvī·ta·do·sā वीतमोहा,vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ वूपसन्तचित्ता,vū·pa·san·ta·cit·tā समचरियंsa·ma·ca·ri·yaṃ चरन्तिca·ran·ti कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā एवरूपाe·va·rū·pā समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सक्कातब्बाsak·kā·tab·bā गरुकातब्बाga·ru·kā·tab·bā मानेतब्बाmā·ne·tab·bā पूजेतब्बा।pū·je·tab·bā
‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.
‘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.
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मयम्पिma·yam·pi हिhi चक्खुविञ्ञेय्येसुcak·khu·viñ·ñey·ye·su रूपेसुrū·pe·su अवीतरागाa·vī·ta·rā·gā अवीतदोसाa·vī·ta·do·sā अवीतमोहा,a·vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ अवूपसन्तचित्ता,a·vū·pa·san·ta·cit·tā समविसमंsa·ma·vi·sa·maṃ चरामca·rā·ma कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā तेसंte·saṃ नोno समचरियम्पिsa·ma·ca·ri·yam·pi हेतंhe·taṃ उत्तरिut·ta·ri पस्सतं।pas·sa·taṃ
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.
Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
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तस्माtas·mā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सक्कातब्बाsak·kā·tab·bā गरुकातब्बाga·ru·kā·tab·bā मानेतब्बाmā·ne·tab·bā पूजेतब्बा।pū·je·tab·bā
Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.
That’s why they deserve honor, respect, reverence, and veneration.
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कायविञ्ञेय्येसुkā·ya·viñ·ñey·ye·su फोट्ठब्बेसुphoṭ·ṭhab·be·su …
kāyaviññeyyesu phoṭṭhabbesu …
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मनोविञ्ञेय्येसुma·no·viñ·ñey·ye·su धम्मेसुdham·me·su वीतरागाvī·ta·rā·gā वीतदोसाvī·ta·do·sā वीतमोहा,vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ वूपसन्तचित्ता,vū·pa·san·ta·cit·tā समचरियंsa·ma·ca·ri·yaṃ चरन्तिca·ran·ti कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā एवरूपाe·va·rū·pā समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सक्कातब्बाsak·kā·tab·bā गरुकातब्बाga·ru·kā·tab·bā मानेतब्बाmā·ne·tab·bā पूजेतब्बा।pū·je·tab·bā
manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.
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.
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मयम्पिma·yam·pi हिhi मनोविञ्ञेय्येसुma·no·viñ·ñey·ye·su धम्मेसुdham·me·su अवीतरागाa·vī·ta·rā·gā अवीतदोसाa·vī·ta·do·sā अवीतमोहाa·vī·ta·mo·hā अज्झत्तंaj·jhat·taṃ अवूपसन्तचित्ता,a·vū·pa·san·ta·cit·tā समविसमंsa·ma·vi·sa·maṃ चरामca·rā·ma कायेनkā·ye·na वाचायvā·cā·ya मनसा,ma·na·sā तेसंte·saṃ नोno समचरियम्पिsa·ma·ca·ri·yam·pi हेतंhe·taṃ उत्तरिut·ta·ri पस्सतं।pas·sa·taṃ
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.
Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
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तस्माtas·mā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सक्कातब्बाsak·kā·tab·bā गरुकातब्बाga·ru·kā·tab·bā मानेतब्बाmā·ne·tab·bā पूजेतब्बा’ति।pū·je·tab·bā
Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti.
That’s why they deserve honor, respect, reverence, and veneration.’
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एवंe·vaṃ पुट्ठाpuṭ·ṭhā तुम्हे,tum·he गहपतयो,ga·ha·pa·ta·yo तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ एवंe·vaṃ ब्याकरेय्याथ।byā·ka·rey·yā·tha
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.
When questioned by wanderers of other religions, that’s how you should answer them.
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‘केke पनायस्मन्तानंpa·nā·yas·man·tā·naṃ आकारा,ā·kā·rā केke अन्वया,an·va·yā येनye·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ वदेथ?va·de·tha
‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha?
‘But what reasons and evidence do you have regarding those venerables that justifies saying,
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अद्धाad·dhā तेte आयस्मन्तोā·yas·man·to वीतरागाvī·ta·rā·gā वाvā रागविनयायrā·ga·vi·na·yā·ya वाvā पटिपन्ना,pa·ṭi·pan·nā वीतदोसाvī·ta·do·sā वाvā दोसविनयायdo·sa·vi·na·yā·ya वाvā पटिपन्ना,pa·ṭi·pan·nā वीतमोहाvī·ta·mo·hā वाvā मोहविनयायmo·ha·vi·na·yā·ya वाvā पटिपन्ना’ति?pa·ṭi·pan·nā
Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti?
“Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”?’
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एवंe·vaṃ पुट्ठाpuṭ·ṭhā तुम्हे,tum·he गहपतयो,ga·ha·pa·ta·yo तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ एवंe·vaṃ ब्याकरेय्याथ:byā·ka·rey·yā·tha
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:
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‘तथाta·thā हिhi तेte आयस्मन्तोā·yas·man·to अरञ्ञवनपत्थानिa·rañ·ña·va·na·pat·thā·ni पन्तानिpan·tā·ni सेनासनानिse·nā·sa·nā·ni पटिसेवन्ति।pa·ṭi·se·van·ti
‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti.
‘It’s because those venerables frequent remote lodgings in the wilderness and the forest.
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नत्थिnat·thi खोkho पनpa·na तत्थtat·tha तथारूपाta·thā·rū·pā चक्खुविञ्ञेय्याcak·khu·viñ·ñey·yā रूपाrū·pā येye दिस्वाdis·vā दिस्वाdis·vā अभिरमेय्युं,a·bhi·ra·mey·yuṃ नत्थिnat·thi खोkho पनpa·na तत्थtat·tha तथारूपाta·thā·rū·pā सोतविञ्ञेय्याso·ta·viñ·ñey·yā सद्दाsad·dā येye सुत्वाsut·vā सुत्वाsut·vā अभिरमेय्युं,a·bhi·ra·mey·yuṃ नत्थिnat·thi खोkho पनpa·na तत्थtat·tha तथारूपाta·thā·rū·pā घानविञ्ञेय्याghā·na·viñ·ñey·yā गन्धाgan·dhā येye घायित्वाghā·yit·vā घायित्वाghā·yit·vā अभिरमेय्युं,a·bhi·ra·mey·yuṃ नत्थिnat·thi खोkho पनpa·na तत्थtat·tha तथारूपाta·thā·rū·pā जिव्हाविञ्ञेय्याjiv·hā·viñ·ñey·yā रसाra·sā येye सायित्वाsā·yit·vā सायित्वाsā·yit·vā अभिरमेय्युं,a·bhi·ra·mey·yuṃ नत्थिnat·thi खोkho पनpa·na तत्थtat·tha तथारूपाta·thā·rū·pā कायविञ्ञेय्याkā·ya·viñ·ñey·yā फोट्ठब्बाphoṭ·ṭhab·bā येye फुसित्वाphu·sit·vā फुसित्वाphu·sit·vā अभिरमेय्युं।a·bhi·ra·mey·yuṃ
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.
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.
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अद्धाad·dhā तेte आयस्मन्तोā·yas·man·to वीतरागाvī·ta·rā·gā वाvā रागविनयायrā·ga·vi·na·yā·ya वाvā पटिपन्ना,pa·ṭi·pan·nā वीतदोसाvī·ta·do·sā वाvā दोसविनयायdo·sa·vi·na·yā·ya वाvā पटिपन्ना,pa·ṭi·pan·nā वीतमोहाvī·ta·mo·hā वाvā मोहविनयायmo·ha·vi·na·yā·ya वाvā पटिपन्ना’ति।pa·ṭi·pan·nā
addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti.
“Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”.’
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एवंe·vaṃ पुट्ठाpuṭ·ṭhā तुम्हे,tum·he गहपतयो,ga·ha·pa·ta·yo तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ एवंe·vaṃ ब्याकरेय्याथा”ति।byā·ka·rey·yā·thā
Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.
When questioned by wanderers of other religions, that’s how you should answer them.”
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एवंe·vaṃ वुत्ते,vut·te नगरविन्देय्यकाna·ga·ra·vin·dey·ya·kā ब्राह्मणगहपतिकाbrāh·ma·ṇa·ga·ha·pa·ti·kā भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
Evaṁ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha,
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“अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम,go·ta·ma अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम।go·ta·ma
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
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सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā गोतमेनgo·ta·me·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to
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.
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 what’s there, worthy Gotama has made the Teaching clear in many ways.
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उपासकेu·pā·sa·ke नोno भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतेpā·ṇu·pe·te सरणंsa·ra·ṇaṃ गते”ति।ga·te
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
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नगरविन्देय्यसुत्तंna·ga·ra·vin·dey·ya·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ अट्ठमं।aṭ·ṭha·maṃ
Nagaravindeyyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.