150. To The Nagaravindans (MN150)

Thus I heard:

On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and at length he arrived at a Kosalan divine-caste village called Nagaravinda.

The divine-caste householders of Nagaravinda heard: “A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sālā. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and men, enlightened, blessed. He describes this world with its gods, its Māras, and its Brahmā Divinities, this generation with its monks and divines, with its kings and its men, which he has himself realized through direct knowledge. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with the right meaning and phrasing, he affirms a life divine that is utterly perfect and pure.’ Now it is good to see such Arahants”.

Then the divine-caste householders of Nagaravinda went to the Blessed One and some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side; some raised their hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side.

When they were seated, the Blessed One said to them:

“Householders, if wanderers of other sects ask you: ‘Householders, what sort of monks and divines should not be honoured, respected, revered and venerated?’ you, being asked thus, can answer those wanderers of other sects thus: ‘Those monks and divines who are not rid of lust, hate and delusion regarding forms cognizable by the eye, whose minds are unquiet in themselves, whose bodily, verbal and mental behaviour is now righteous and now unrighteous—such monks and divines as these need not be honoured, respected, revered and venerated. Why is that? Because we too are not rid of lust, hate and delusion regarding forms cognizable by the eye, our minds are unquiet in ourselves, our bodily, verbal and mental behaviour is now righteous and now unrighteous. So since we see no greater righteous behaviour in these good monks and divines, they need not therefore be honoured, respected, revered, and venerated.’

“‘Those monks and divines that are not rid of lust, hate and delusion regarding sounds cognizable by the ear…’

“‘Those monks and divines that are not rid of lust, hate and delusion regarding odours cognizable by the nose…’

“‘Those monks and divines that are not rid of lust, hate and delusion regarding flavours cognizable by the tongue…’

“‘Those monks and divines that are not rid of lust, hate and delusion regarding tangibles cognizable by the body…’

“‘Those monks and divines that are not rid of lust, hate and delusion regarding dhammas cognizable by the mind… they need not therefore be honoured, respected, revered, and venerated.’

“You, being asked thus, can answer those wanderers of other sects thus.

“But, householders, if wanderers of other sects ask you: ‘Householders, what sort of monks and divines can be honoured, respected, revered and venerated?’ you, being asked thus, can answer those wanderers of other sects thus: ‘Those monks and divines that are rid of lust, hate and delusion regarding forms cognizable by the eye, whose minds are quiet in themselves, whose bodily, verbal and mental behaviour is righteous—such monks and divines as these can be honoured, respected, revered and venerated. Why is that? Because we are not rid of lust, hate and delusion regarding forms cognizable by the eye, our minds are unquiet within ourselves, our bodily, verbal and mental behaviour is now righteous and now unrighteous. So since we see greater righteous behaviour in these good monks and divines, they can therefore be honoured, respected, revered and venerated.’

“‘These monks and divines that are rid of lust, hate and delusion regarding sounds cognizable by the ear…’

“‘… regarding odours cognizable by the nose…’

“‘… regarding flavours cognizable by the tongue…’

“‘… regarding tangibles cognizable by the body…’

“‘… regarding dhammas cognizable by the mind… they can therefore be honoured respected, revered and venerated.’

“You, being asked thus, can answer those wanderers of other sects thus.

“Householders, if these wanderers of other sects ask: ‘But what evidence, what certainty, have you venerable ones found that you say thus: “Surely these venerable ones are either rid of lust or have entered upon the way of removing lust; they are either rid of hate or have entered upon the way of removing hate; they are either rid of delusion or they have entered upon the way of removing delusion”?’ you being asked thus, can answer those wanderers of other sects thus: ‘It is insofar as these venerable ones frequent remote jungle-thicket resting places in the forest. For there are no forms cognizable by the eye there such that whenever they saw them they would relish them. For there are no sounds cognizable by the ear… no odours cognizable by the nose… no flavours cognizable by the tongue… no tangibles cognizable by the body there such that whenever they touched them they would relish them. It is these evidences and certainties in respect to these venerable ones on account of which we say of them: “Surely these venerable ones are either rid of lust… hate… delusion or they have entered upon the way of removing delusion.”’

“You, being asked thus, can answer those wanderers of other sects thus.”

When this was said, the divine-caste householders of Nagaravinda said: “Magnificent, Master Gotama!… Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyes to see forms.

“We go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus. From today let Master Gotama accept us as followers who have gone to him for refuge for life.”

This is an excerpt from A Treasury of the Buddha's Words, a collection of suttas from the Majjhima Nikāya translated by Ven. Nyanamoli Thera and edited by Khantipalo Bhikkhu in 1977.

It was printed in Thailand by Mahāmakut Rājavidyālaya Press for free distribution.