[30] On one occasion the Blessed One, while wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus, arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One dwelt at Icchānaṅgala, in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard: "It is said, sirs, that the ascetic Gotama, the son of the Sakyans, gone forth from the Sakyan clan, has arrived at Icchānaṅgala and is dwelling at Icchānaṅgala, in the Icchānaṅgala forest grove. Now concerning that Master Gotama such a fair report of fame has spread abroad: 'Thus indeed is that Blessed One: an arahant, a fully self-enlightened one (sammāsambuddha), perfect in true knowledge and conduct, fortunate, a knower of the world, the incomparable leader of persons to be tamed, teacher of devas and humans, enlightened, blessed. Having realized this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, by his own direct knowledge, he makes it known. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; he reveals the holy life (brahmacariya) that is utterly perfect and pure.' It is good indeed to see such arahants."
Then, when that night had passed, the brahmin householders of Icchānaṅgala took abundant food, hard and soft, and approached the Icchānaṅgala forest grove. Having approached, they stood outside the gateway, making an uproar, a great noise. Now on that occasion the Venerable Nāgita was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita: "Who are they, Nāgita, making this uproar, this great noise? One would think fishermen were hauling in fish."
"These, venerable sir, are the brahmin householders of Icchānaṅgala, who have brought abundant food, hard and soft, and are standing outside the gateway, intending it for the Blessed One and the Saṅgha of bhikkhus."
"May I never come together with fame, Nāgita, and may fame never come to me. Whoever cannot obtain at will, without trouble, without difficulty, this pleasure of renunciation (nekkhamma), this pleasure of seclusion, this pleasure of peace, this pleasure of enlightenment, which I obtain at will, without trouble, without difficulty — let him enjoy that filthy pleasure, that pleasure of drowsiness, that pleasure of gain, honor, and praise."
"Let the Blessed One now consent, venerable sir; let the Fortunate One consent; now is the time, venerable sir, for the Blessed One to consent. Wherever the Blessed One now goes, venerable sir, the brahmin householders and the people of town and countryside will incline in that same direction. Just as, venerable sir, when the sky rains down in thick drops, the waters flow along the slope, even so, venerable sir, wherever the Blessed One now goes, the brahmin householders and the people of town and countryside will incline in that same direction. For what reason? Because such, venerable sir, is the Blessed One's virtue and wisdom."
"May I never come together with fame, Nāgita, and may fame never come to me. Whoever cannot obtain at will, without trouble, without difficulty, this pleasure of renunciation, this pleasure of seclusion, this pleasure of peace, this pleasure of enlightenment, which I obtain at will, without trouble, without difficulty — let him enjoy that filthy pleasure, that pleasure of drowsiness, that pleasure of gain, honor, and praise. Of what is eaten, drunk, chewed, and tasted, Nāgita, excrement and urine come to be — this is its outcome. From the change and alteration of things held dear, Nāgita, there arise sorrow, lamentation, pain, grief, and despair (soka-parideva-dukkha-domanassa-upāyāsa) — this is its outcome. For one devoted to the pursuit of the sign of foulness (asubhanimitta), Nāgita, repulsiveness in regard to the sign of foulness becomes established — this is its outcome. For one who dwells contemplating impermanence in the six bases of contact (phassāyatana), Nāgita, repulsiveness in regard to contact becomes established — this is its outcome. For one who dwells contemplating arising and passing away in the five aggregates subject to clinging (upādānakkhandha), Nāgita, repulsiveness in regard to clinging becomes established — this is its outcome."
The Pañcaṅgika Chapter, the third.
Its summary:
The two on reverence and the corruptions,
together with the unvirtuous and assistance;
liberation, and the [suttas on] concentration (samādhi) and the factors;
walking meditation, and [the discourse] with Nāgita.
The Sumana Chapter, the fourth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.