So I have heard. Evaṁ me sutaṁ—At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. He stayed in a forest near Icchānaṅgala. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. The brahmins and householders of Icchānaṅgala heard: Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavāti’. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Then, when the night had passed, they took many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddamahāsaddā.

Now, at that time Venerable Nāgita was the Buddha’s attendant. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Then the Buddha said to Nāgita, Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?

“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā”ti.

“Nāgita, may I never become famous. May fame not come to me. “Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.” So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti.

“Sir, may the Blessed One please relent now! May the Holy One relent! “Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; Now is the time for the Buddha to relent. adhivāsanakālo dāni, bhante, bhagavato. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Yena yeneva dāni bhagavā gamissati taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. It’s like when the heavens rain heavily and the water flows downhill. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Why is that? Taṁ kissa hetu? Because of the Buddha’s ethics and wisdom.” Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

“Nāgita, may I never become famous. May fame not come to me. “Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.

What you eat, drink, chew, and taste ends up as excrement and urine. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo—This is its outcome. eso tassa nissando.

When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. Piyānaṁ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—This is its outcome. eso tassa nissando.

When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—This is its outcome. eso tassa nissando.

When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—This is its outcome. eso tassa nissando.

When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—This is its outcome.” eso tassa nissando”ti.

Dasamaṁ.

Pañcaṅgikavaggo tatiyo.

Tassuddānaṁ

Dve agāravupakkilesā, Dussīlānuggahitena ca; Vimuttisamādhipañcaṅgikā, Caṅkamaṁ nāgitena cāti.