So I have heard. Evaṁ me sutaṁ—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. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nagaravindaṁ nāma kosalānaṁ brāhmaṇānaṁ gāmo tadavasari.

The brahmins and householders of Nagaravinda heard, Assosuṁ kho nagaravindeyyakā brāhmaṇagahapatikā: “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. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ nagaravindaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That 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.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 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. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 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 that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

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: 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:

“Householders, if wanderers who follow another religion were to ask you: “Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘What kind of ascetic or brahmin doesn’t deserve honor, respect, reverence, and veneration?’ ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? You should answer them: Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘There 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 don’t deserve honor, respect, reverence, and veneration. ‘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. Why is that? Taṁ kissa hetu? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. That’s why they don’t deserve honor, respect, reverence, and veneration. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. There are ascetics and brahmins who are not free of greed, hate, and delusion for sounds known by the ear … Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … smells known by the nose … ghānaviññeyyesu gandhesu … tastes known by the tongue… jivhāviññeyyesu rasesu … touches known by the body … kāyaviññeyyesu phoṭṭhabbesu … 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 don’t deserve honor, respect, reverence, and veneration. manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Why is that? Taṁ kissa hetu? Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. That’s why they don’t deserve honor, respect, reverence, and veneration.’ Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. When questioned by wanderers of other religions, that’s how you should answer them. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.

If wanderers of other religions were to ask you: Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’ ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? You should answer them: Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘There 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. ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Why is that? Taṁ kissa hetu? Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. That’s why they deserve honor, respect, reverence, and veneration. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear … Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … smells known by the nose … ghānaviññeyyesu gandhesu … tastes known by the tongue … jivhāviññeyyesu rasesu … touches known by the body … kāyaviññeyyesu phoṭṭhabbesu … 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. manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Why is that? Taṁ kissa hetu? Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. That’s why they deserve honor, respect, reverence, and veneration. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti. When questioned by wanderers of other religions, that’s how you should answer them. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.

If wanderers of other religions were to ask you: Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘But what reasons and evidence do you have regarding those venerables that justifies saying, ‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”?’ Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? You should answer them: Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘It’s because those venerables frequent remote lodgings in the wilderness and the forest. ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. 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. 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. These are the reasons and evidence that you have regarding those venerables that justifies saying, Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṁ evaṁ vadema—“Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”.’ addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. When questioned by wanderers of other religions, that’s how you should answer them.” Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.

When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha, Evaṁ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “Excellent, worthy Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. 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. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

Nagaravindeyyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.