| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १५०
Majjhima Nikāya 150
The Middle-Length Suttas Collection 150
नगरविन्देय्यसुत्त
Nagaravindeyyasutta
With the People of Nagaravinda
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन नगरविन्दं नाम कोसलानं ब्राह्मणानं गामो तदवसरि।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nagaravindaṁ nāma kosalānaṁ brāhmaṇānaṁ gāmo tadavasari.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a village of the Kosalan brahmins named Nagaravinda.
अस्सोसुं खो नगरविन्देय्यका ब्राह्मणगहपतिका: “समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं नगरविन्दं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosuṁ kho nagaravindeyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ nagaravindaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”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 bhikkhus. 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 who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, 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.”
अथ खो नगरविन्देय्यका ब्राह्मणगहपतिका येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु; सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे भगवतो सन्तिके नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु। एकमन्तं निसिन्ने खो नगरविन्देय्यके ब्राह्मणगहपतिके भगवा एतदवोच:
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 joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:
“सचे वो, गहपतयो, अञ्ञतित्थिया परिब्बाजका एवं पुच्छेय्युं: ‘कथंभूता, गहपतयो, समणब्राह्मणा न सक्कातब्बा न गरुकातब्बा न मानेतब्बा न पूजेतब्बाऽति? एवं पुट्ठा तुम्हे, गहपतयो, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथ: ‘ये ते समणब्राह्मणा चक्खुविञ्ञेय्येसु रूपेसु अवीतरागा अवीतदोसा अवीतमोहा, अज्झत्तं अवूपसन्तचित्ता, समविसमं चरन्ति कायेन वाचाय मनसा, एवरूपा समणब्राह्मणा न सक्कातब्बा न गरुकातब्बा न मानेतब्बा न पूजेतब्बा। तं किस्स हेतु? मयम्पि हि चक्खुविञ्ञेय्येसु रूपेसु अवीतरागा अवीतदोसा अवीतमोहा, अज्झत्तं अवूपसन्तचित्ता, समविसमं चराम कायेन वाचाय मनसा, तेसं नो समचरियम्पि हेतं उत्तरि अपस्सतं। तस्मा ते भोन्तो समणब्राह्मणा न सक्कातब्बा न गरुकातब्बा न मानेतब्बा न पूजेतब्बा। ये ते समणब्राह्मणा सोतविञ्ञेय्येसु सद्देसु … घानविञ्ञेय्येसु गन्धेसु … जिव्हाविञ्ञेय्येसु रसेसु … कायविञ्ञेय्येसु फोट्ठब्बेसु … मनोविञ्ञेय्येसु धम्मेसु अवीतरागा अवीतदोसा अवीतमोहा, अज्झत्तं अवूपसन्तचित्ता, समविसमं चरन्ति कायेन वाचाय मनसा, एवरूपा समणब्राह्मणा न सक्कातब्बा न गरुकातब्बा न मानेतब्बा न पूजेतब्बा। तं किस्स हेतु? मयम्पि हि मनोविञ्ञेय्येसु धम्मेसु अवीतरागा अवीतदोसा अवीतमोहा, अज्झत्तं अवूपसन्तचित्ता, समविसमं चराम कायेन वाचाय मनसा, तेसं नो समचरियम्पि हेतं उत्तरि अपस्सतं। तस्मा ते भोन्तो समणब्राह्मणा न सक्कातब्बा न गरुकातब्बा न मानेतब्बा न पूजेतब्बाऽति। एवं पुट्ठा तुम्हे, गहपतयो, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथ।
“Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘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. Taṁ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu … jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu … manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṁ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.
“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, 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. 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… touches known by the body … thoughts 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. 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.
सचे पन वो, गहपतयो, अञ्ञतित्थिया परिब्बाजका एवं पुच्छेय्युं: ‘कथंभूता, गहपतयो, समणब्राह्मणा सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बाऽति? एवं पुट्ठा तुम्हे, गहपतयो, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथ: ‘ये ते समणब्राह्मणा चक्खुविञ्ञेय्येसु रूपेसु वीतरागा वीतदोसा वीतमोहा, अज्झत्तं वूपसन्तचित्ता, समचरियं चरन्ति कायेन वाचाय मनसा, एवरूपा समणब्राह्मणा सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बा। तं किस्स हेतु? मयम्पि हि चक्खुविञ्ञेय्येसु रूपेसु अवीतरागा अवीतदोसा अवीतमोहा, अज्झत्तं अवूपसन्तचित्ता, समविसमं चराम कायेन वाचाय मनसा, तेसं नो समचरियम्पि हेतं उत्तरि पस्सतं। तस्मा ते भोन्तो समणब्राह्मणा सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बा। ये ते समणब्राह्मणा सोतविञ्ञेय्येसु सद्देसु … घानविञ्ञेय्येसु गन्धेसु … जिव्हाविञ्ञेय्येसु रसेसु … कायविञ्ञेय्येसु फोट्ठब्बेसु … मनोविञ्ञेय्येसु धम्मेसु वीतरागा वीतदोसा वीतमोहा, अज्झत्तं वूपसन्तचित्ता, समचरियं चरन्ति कायेन वाचाय मनसा, एवरूपा समणब्राह्मणा सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बा। तं किस्स हेतु? मयम्पि हि मनोविञ्ञेय्येसु धम्मेसु अवीतरागा अवीतदोसा अवीतमोहा अज्झत्तं अवूपसन्तचित्ता, समविसमं चराम कायेन वाचाय मनसा, तेसं नो समचरियम्पि हेतं उत्तरि पस्सतं। तस्मा ते भोन्तो समणब्राह्मणा सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बाऽति। एवं पुट्ठा तुम्हे, गहपतयो, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथ।
Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṁ kissa hetu? Mayampi hi1 cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu … jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu … manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṁ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha.
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, who are peaceful inside, 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 … thoughts 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. 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. When questioned by wanderers of other religions, that’s how you should answer them.
सचे पन वो, गहपतयो, अञ्ञतित्थिया परिब्बाजका एवं पुच्छेय्युं: ‘के पनायस्मन्तानं आकारा, के अन्वया, येन तुम्हे आयस्मन्तो एवं वदेथ? अद्धा ते आयस्मन्तो वीतरागा वा रागविनयाय वा पटिपन्ना, वीतदोसा वा दोसविनयाय वा पटिपन्ना, वीतमोहा वा मोहविनयाय वा पटिपन्नाऽति? एवं पुट्ठा तुम्हे, गहपतयो, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथ: ‘तथा हि ते आयस्मन्तो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति। नत्थि खो पन तत्थ तथारूपा चक्खुविञ्ञेय्या रूपा ये दिस्वा दिस्वा अभिरमेय्युं, नत्थि खो पन तत्थ तथारूपा सोतविञ्ञेय्या सद्दा ये सुत्वा सुत्वा अभिरमेय्युं, नत्थि खो पन तत्थ तथारूपा घानविञ्ञेय्या गन्धा ये घायित्वा घायित्वा अभिरमेय्युं, नत्थि खो पन तत्थ तथारूपा जिव्हाविञ्ञेय्या रसा ये सायित्वा सायित्वा अभिरमेय्युं, नत्थि खो पन तत्थ तथारूपा कायविञ्ञेय्या फोट्ठब्बा ये फुसित्वा फुसित्वा अभिरमेय्युं। इमे खो नो, आवुसो, आकारा, इमे अन्वया, येन मयं एवं वदेम—अद्धा ते आयस्मन्तो वीतरागा वा रागविनयाय वा पटिपन्ना, वीतदोसा वा दोसविनयाय वा पटिपन्ना, वीतमोहा वा मोहविनयाय वा पटिपन्नाऽति। एवं पुट्ठा तुम्हे, गहपतयो, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथा”ति।
Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. 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. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṁ2 evaṁ vadema—addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.
If wanderers of other religions were to ask you: ‘But what reasons and evidence do you have regarding those venerables that justifies saying, “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”?’ You should answer them: ‘It’s because those venerables frequent remote lodgings in the wilderness and the forest. 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. These are the reasons and evidence that you have regarding those venerables that justifies saying, “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”.’ When questioned by wanderers of other religions, that’s how you should answer them.”
एवं वुत्ते, नगरविन्देय्यका ब्राह्मणगहपतिका भगवन्तं एतदवोचुं: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एते मयं भवन्तं गोतमं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासके नो भवं गोतमो धारेतु अज्जतग्गे पाणुपेते सरणं गते”ति।
Evaṁ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha, “Excellent, Master Gotama! Excellent! 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, Master Gotama has made the Teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
नगरविन्देय्यसुत्तं निट्ठितं अट्ठमं।
Nagaravindeyyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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