Saṃyutta Nikāya · Discourse 9.7

With Nāgadatta

Nāgadattasutta

Setting
A forest grove in the Kosalan lands
Speakers
An unnamed forest deity and Venerable Nāgadatta
Form
An observed pattern of behavior, addressed with concern rather than rebuke
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — brief, notable for the deity's unusually emotional register

Why this discourse

This discourse's fault is procedural rather than dramatic: Nāgadatta has been entering the village for alms too early and returning too late, gradually drifting into closer involvement with lay people, sharing their joys and sorrows as though he were one of them. What distinguishes this encounter from several of its neighbors is the deity's tone; rather than issuing a sharp rebuke or a dismissive question, it states plainly, ‘I'm afraid for Nāgadatta’, framing the concern as genuine fear for his wellbeing rather than simple correction of a technical lapse.

Reading guide

A fault measured in timing, not content

Unlike temptation, sleep, or excessive teaching, Nāgadatta's issue is procedural — entering too early, leaving too late — a schedule drifting out of alignment rather than any single dramatic lapse.

Gradual entanglement named through shared feeling

The verse doesn't describe Nāgadatta doing anything improper exactly; it describes him ‘sharing their joys and sorrows’ with lay families, a subtler kind of entanglement measured in emotional involvement rather than any specific misconduct.

Fear stated directly, not implied through warning

‘I'm afraid for Nāgadatta’ is a notably direct statement of feeling, distinct from the more detached observational tone of several neighboring discourses in this saṃyutta — the deity's own emotional stake in the outcome made explicit.

Recklessness and shackling as the named diagnosis

The verse doesn't merely describe Nāgadatta's behavior; it names what it amounts to — reckless, ‘shackled to families’ — treating gradual social entanglement as a genuine bondage, not mere carelessness.

Death named as the actual stake

The verse's closing lines don't warn of minor consequences; they name the King of Death's power directly, framing sustained worldly entanglement as something that could genuinely cost Nāgadatta his spiritual progress, not merely his reputation.

Key terms

atikālena gāmaṁ pavisati, atidivā paṭikkamati — “entering the village too early, and returning too late in the day” — Nāgadatta's specific, procedural fault.
saṁsaṭṭho gahaṭṭhehi, samānasukhadukkho — “mixes with lay people, sharing their joys and sorrows” — entanglement measured in emotional involvement.
bhāyāmi nāgadattaṁ suppagabbhaṁ — “I'm afraid for Nāgadatta; he's reckless” — the deity's own direct statement of feeling.
kulesu vinibaddhaṁ — “shackled to families” — naming the entanglement as genuine bondage.
maccurañño balavato, antakassa vasaṁ — “the King of Death's power…the terminator” — the real stake named at the verse's climax.

The text

The discourse in full. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove. Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day. Then the deity haunting that forest had sympathy for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

§2“Entering the village too early, and returning too late in the day, Nāgadatta mixes with lay people, sharing their joys and sorrows.

§3I’m afraid for Nāgadatta; he’s reckless, shackled to families. May he not come under the King of Death’s power, under the sway of the terminator!”

§4Impelled by that deity, Venerable Nāgadatta was struck with a sense of urgency.

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What specific pattern does the deity notice in Nāgadatta's behavior?
Correct: A. A procedural, scheduling issue rather than a single dramatic lapse.
Question 2 of 10
How does the verse describe Nāgadatta's involvement with lay people?
Correct: A. Entanglement measured in emotional involvement, not specific misconduct.
Question 3 of 10
How does the deity's tone in this discourse compare to several neighboring discourses?
Correct: A. "I'm afraid for Nāgadatta" — a notably direct statement of feeling.
Question 4 of 10
What does the verse name Nāgadatta's condition as, beyond simple carelessness?
Correct: A. Treating gradual entanglement as real bondage, not mere inattention.
Question 5 of 10
What does the verse's closing warning name as the actual stake?
Correct: A. Framing worldly entanglement as a threat to spiritual progress itself.
Question 6 of 10
How does Nāgadatta respond to the deity's verses?
Correct: A. The same closing formula used in several other discourses in this saṃyutta.
Question 7 of 10
What motivates the deity's approach to Nāgadatta, according to the text?
Correct: A. The same sympathetic framing established throughout this saṃyutta.
Question 8 of 10
Where does this discourse take place?
Correct: A. The same general setting as the preceding discourses in this saṃyutta.
Question 9 of 10
How does this discourse's fault compare to SN 9.5's (Ānanda's excessive lay-persuading)?
Correct: A. A shared underlying theme of drifting too close to lay life, in different specific forms.
Question 10 of 10
What is the effect of the deity naming its own fear directly, rather than simply warning?
Correct: A. A distinctly personal, emotionally invested register.
Answered 0 of 10 · Correct 0