Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā:
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Icchānaṅgala::name of a brahmin village in Kosala [icchānaṅgala]|. There the Blessed One dwelled in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno …pe… buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ …pe… arahataṁ dassanaṁ hotī”ti.
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, has arrived at Icchānaṅgala and is dwelling in the Icchānaṅgala forest grove. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā.
Then, after the night had passed, the brahmin householders of Icchānaṅgala, took abundant |raw food::non-staple food, lit. to be chewed [khādanīya]| and cooked food of various kinds and went to the Icchānaṅgala forest grove. Having drawn near to the entrance gate, they stood making a loud noise and a great commotion.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: “ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?
Now on that occasion, the venerable Nāgita was the Blessed One’s attendant. The Blessed One addressed the venerable Nāgita: “Who is making that loud noise and great commotion? One would think that it was the fishermen making a haul of fish.”
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṁyeva uddissa bhikkhusaṅghañcā”ti.
“Venerable sir, these are the brahmin householders of Icchānaṅgala who have brought abundant raw food and cooked food of various kinds. They are standing outside the entrance gate, [wishing to offer it] to the Blessed One and the Saṅgha of bhikkhus.”
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti.
“May I never come upon |fame::glory, prestige [yasa]| Nāgita, and may fame never catch up with me. One who does not gain at will—without trouble or difficulty—the |happiness::ease, comfort, pleasure, contentment [sukha]| of |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|, the happiness of |seclusion::solitude [paviveka]|, the happiness of |tranquility::calmness, serenity, stillness, peace [upasama]|, the happiness of |full awakening::enlightenment [sambodhi]|, as I do without trouble and without difficulty; [they] might |consent to::accept, permit [sādiyati]| that filthy pleasure, they might indulge in that |lethargic::sluggish, lit. stiffness [middha]| pleasure, the pleasure of |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|.”
“Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṁ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.
“May the Blessed One consent to this, may the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| consent to this, this is now the time for the Blessed One to consent. Wherever the Blessed One will go now, the brahmin householders of town and countryside will be drawn in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Blessed One will go now, the brahmin householders of town and countryside will be drawn in the same direction. For what reason? Because of the Blessed One’s virtue and |wisdom::distinctive knowledge, discernment [paññā]|.”
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.
“May I never come upon fame Nāgita, and may fame never catch up with me. One who does not gain at will—without trouble or difficulty—the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of awakening, as I do without trouble and without difficulty; they might consent to that filthy pleasure, they might indulge in that lethargic pleasure, the pleasure of acquisitions, respect, and popularity.
Idhāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ samāhitaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idānimaṁ āyasmantaṁ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṁ tamhā samādhimhā cāvessatī’ti. Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.
1.) Here, Nāgita, I see a bhikkhu dwelling in the vicinity of a village seated in |collectedness::composed, settled [samāhita]|. Then it occurs to me: ‘Now either a monastery attendant will come to attend on this venerable one, or a novice will disturb him and draw him away from that collectedness.’ For this reason, I am not |pleased::delighted, elated [attamana]| with this bhikkhu’s dwelling in the vicinity of a village.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idāni ayamāyasmā imaṁ niddākilamathaṁ paṭivinodetvā araññasaññaṁyeva manasi karissati ekattan’ti. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
2.) Furthermore, here, Nāgita, I see a forest-dwelling bhikkhu sitting in the forest, |dozing off::nodding off, lit. shaking forward [pacalāyamāna]|. Then it occurs to me: ‘Now this venerable one, having dispelled this sleepiness and fatigue, will direct his mind to the perception of forest, [a state of] |oneness::singleness, unity [ekatta]|.’ For this reason, I am pleased with this bhikkhu’s dwelling in the forest.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe asamāhitaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idāni ayamāyasmā asamāhitaṁ vā cittaṁ samādahissati, samāhitaṁ vā cittaṁ anurakkhissatī’ti. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
3.) Furthermore, here, Nāgita, I see a forest-dwelling bhikkhu sitting in the forest |in a distracted state::with scattered attention, not collected, not well-composed [asamāhita]|. Then it occurs to me: ‘Now this venerable one will either |compose::collect, stabilize [samādahati]| his distracted mind, or guard his collected mind.’ For this reason, I am pleased with this bhikkhu’s dwelling in the forest.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe samāhitaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idāni ayamāyasmā avimuttaṁ vā cittaṁ vimocessati, vimuttaṁ vā cittaṁ anurakkhissatī’ti. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
4.) Furthermore, here, Nāgita, I see a forest-dwelling bhikkhu sitting in the forest, collected. Then it occurs to me: ‘Now this venerable one will |liberate::set free [vimoceti]| his unliberated mind, or guard his liberated mind.’ For this reason, I am pleased with this bhikkhu’s dwelling in the forest.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. So taṁ lābhasakkārasilokaṁ nikāmayamāno riñcati paṭisallānaṁ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṁ osaritvā vāsaṁ kappeti. Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.
5.) Furthermore, here, Nāgita, I see a bhikkhu dwelling in the vicinity of a village who gains robes, alms food, lodgings, and medicinal requisites. |Desiring::craving, longing for [nikāmayamāna]| that |gain, honor, and praise::possession, respect, and popularity [lābhasakkārasiloka]|, he neglects |seclusion::solitude, privacy [paṭisallāna]|; he neglects |remote lodgings::secluded housing, distant living place [pantasenāsana]| in |forests and woodlands::forest wilderness, jungle groves and isolated places [araññavanapattha]|. Having entered the villages, towns, and capital cities, he takes up his residence. For this reason, Nāgita, I am not pleased with this bhikkhu’s dwelling in the vicinity of a village.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. So taṁ lābhasakkārasilokaṁ paṭipaṇāmetvā na riñcati paṭisallānaṁ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
6.) Furthermore, here, Nāgita, I see a forest-dwelling bhikkhu who gains robes, alms food, lodgings, and medicinal requisites. Having subdued that gain, honor, and praise, he does not neglect seclusion; he does not neglect remote lodgings in forests and woodlands. For this reason, Nāgita, I am pleased with this bhikkhu’s dwelling in the forest.
Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti.
When, Nāgita, I am traveling on a long road and do not see anyone ahead of me or behind me, even if it is for the purpose of defecating and urinating, on that occasion I am at ease.”