10.
The Discourse on Nāgita
30.
Thus have I heard -
On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala.
There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket.
The brahmin householders of Icchānaṅgala heard -
"Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Icchānaṅgala;
he is staying at Icchānaṅgala in the Icchānaṅgala forest thicket.
And concerning that Master Gotama, such a good reputation has arisen -
'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'
He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans.
He expounds the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure.
Good indeed is the seeing of such Worthy Ones."
Then the brahmin householders of Icchānaṅgala, after that night had passed, taking abundant solid and soft food, approached the Icchānaṅgala forest thicket;
having approached, they stood outside the door-porch, making loud sounds and great sounds.
Now at that time the Venerable Nāgito was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita - "Who are these, Nāgita, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are the brahmin householders of Icchānaṅgala, having taken abundant solid and soft food, standing outside the door-porch, for the Blessed One himself and for the Community of monks." "Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise."
"Let the Blessed One now consent, venerable sir, let the Fortunate One consent; now is the time for the Blessed One to consent, venerable sir. Wherever the Blessed One will now go, inclined towards that will go the brahmins and householders, townspeople and country-folk. Just as, venerable sir, when the sky rains with large drops, the waters flow according to the slope; so too, venerable sir, wherever the Blessed One will now go, inclined towards that will go the brahmins and householders, townspeople and country-folk. What is the reason for this? For such, venerable sir, is the Blessed One's morality and wisdom."
"Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise. For what is eaten, drunk, chewed and tasted, Nāgita, faeces and urine - this is its outcome. From the change and alteration of dear ones, Nāgita, there arise sorrow, lamentation, suffering, displeasure and anguish - this is its outcome. For one engaged in the pursuit of the sign of foulness, Nāgita, loathsomeness towards the sign of beauty becomes established - this is its outcome. For one dwelling observing impermanence in the six sense bases of contact, Nāgita, loathsomeness towards contact becomes established - this is its outcome. For one dwelling observing rise and fall in the five aggregates of clinging, Nāgita, loathsomeness towards clinging becomes established - this is its outcome." The tenth.