[313] Thus have I heard. 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: "The ascetic Gotama, the son of the Sakyans, gone forth from a Sakyan family, has arrived at Icchānaṅgala and is dwelling at Icchānaṅgala, in the Icchānaṅgala forest grove. And concerning that Master Gotama such a fair report of fame has spread abroad: 'Thus indeed is that Blessed One: an arahant, fully self-enlightened, perfect in true knowledge and conduct … the Buddha, the Blessed One.' He has made known this world with its devas, its Māras … it is good to see such arahants." Then, when that night had passed, the brahmin householders of Icchānaṅgala, taking abundant hard and soft food, approached the Icchānaṅgala forest grove; having approached, they stood outside at the gateway, making an uproar, a great noise.
Now on that occasion the Venerable Nāgita was the attendant of the Blessed One. Then the Blessed One addressed the Venerable Nāgita: "Who are these, Nāgita, making an uproar, a great noise, like fisherfolk, it would seem, hauling in fish?"
"These, venerable sir, are the brahmin householders of Icchānaṅgala, who, taking abundant hard and soft food, are standing outside at the gateway, intending it for the Blessed One himself and for the Saṅgha of bhikkhus."
"May I not come together with fame, Nāgita, and may fame not come to me. Whoever, Nāgita, would not be one who gains at will, without trouble, without difficulty, this happiness of renunciation (nekkhamma), happiness of seclusion, happiness of peace, happiness of enlightenment — of which happiness of renunciation, happiness of seclusion, happiness of peace, happiness of enlightenment I am one who gains at will, without trouble, without difficulty — he might accept that filthy happiness, that happiness of torpor, that happiness of gain, honor, and praise."
"Let the Blessed One now consent, venerable sir; let the Sublime One consent. Now is the time, venerable sir, for the Blessed One's consent; now is the time, venerable sir, for the Blessed One's consent. Wherever, venerable sir, the Blessed One will now go, the brahmin householders, the townsfolk and the country folk, will incline in that very direction. Just as, venerable sir, when the rain-deva pours down in thick drops, the waters flow according to the slope of the land, even so, venerable sir, wherever the Blessed One will now go, the brahmin householders, the townsfolk and the country folk, will incline in that very direction. For what reason is that? Because such, venerable sir, are the Blessed One's virtue and wisdom."
"May I not come together with fame, Nāgita, and may fame not come to me. Whoever, Nāgita, would not be one who gains at will, without trouble, without difficulty, this happiness of renunciation, happiness of seclusion, happiness of peace, happiness of enlightenment — of which happiness of renunciation, happiness of seclusion, happiness of peace, happiness of enlightenment I am one who gains at will, without trouble, without difficulty — he might accept that filthy happiness, that happiness of torpor, that happiness of gain, honor, and praise.
"Here, Nāgita, I see a bhikkhu dwelling on the outskirts of a village, seated concentrated. It occurs to me, Nāgita: 'Now a monastery attendant will disturb this venerable one, or a novice will make him fall away from that concentration (samādhi).' Therefore, Nāgita, I am not pleased with that bhikkhu's dwelling on the outskirts of a village.
"But here, Nāgita, I see a forest-dwelling bhikkhu seated in the forest, nodding with drowsiness. It occurs to me, Nāgita: 'Now this venerable one, having dispelled this fatigue of sleep, will attend to the perception of the forest alone, unified in mind.' Therefore, Nāgita, I am pleased with that bhikkhu's dwelling in the forest.
"And here, Nāgita, I see a forest-dwelling bhikkhu seated in the forest unconcentrated. It occurs to me, Nāgita: 'Now this venerable one will either concentrate his unconcentrated mind (citta) or guard his concentrated mind.' Therefore, Nāgita, I am pleased with that bhikkhu's dwelling in the forest.
"And here, Nāgita, I see a forest-dwelling bhikkhu seated in the forest concentrated. It occurs to me, Nāgita: 'Now this venerable one will either liberate his unliberated mind or guard his liberated mind.' Therefore, Nāgita, I am pleased with that bhikkhu's dwelling in the forest.
"And here, Nāgita, I see a bhikkhu dwelling on the outskirts of a village, a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick. Relishing that gain, honor, and praise, he neglects seclusion, he neglects remote lodgings in forests and jungle thickets; having descended into village, town, and royal capital, he takes up residence. Therefore, Nāgita, I am not pleased with that bhikkhu's dwelling on the outskirts of a village.
"But here, Nāgita, I see a forest-dwelling bhikkhu, a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick. Having dispelled that gain, honor, and praise, he does not neglect seclusion, he does not neglect remote lodgings in forests and jungle thickets. Therefore, Nāgita, I am pleased with that bhikkhu's dwelling in the forest.
"And, Nāgita, when I am traveling along a highway and see no one ahead or behind, on that occasion, Nāgita, I am at ease — even for the purpose of defecating and urinating."
The Fourth Chapter: On the Decline of the Trainee (Sekhaparihāniyavagga).
The summary (uddāna) thereof:
The Trainee, two on Non-decline, Moggallāna, Partaking of True Knowledge,
The Roots of Dispute, Giving, the Self-doer, the Source,
Kimmila, the Log of Wood, and Nāgita.
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The Dhammika Chapter, the Fifth
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.