Thus have I heard—At one time, the Blessed One was 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:
“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|, |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.”
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.
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.”
“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.”
“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 |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]|.”
“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]|.”
“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.
1) Nāgita, whatever is eaten, drunk, chewed, and tasted winds up in feces and urine. This is its outcome.
2) Nāgita, from the change and alteration of things that are |dear::beloved [piya]| arises sorrow, lamentation, pain, distress, and despair. This is its outcome.
3) Nāgita, for one devoted to the |inquiry::examination, scrutiny [anuyoga]| of the |unattractive::not beautiful, not pleasing [asubha]|, |dispassion towards::revulsion towards, disillusionment towards; lit. against the slope state [pāṭikulyatā]| the |attractive::beautiful [subha]| becomes established. This is its outcome.
4) Nāgita, for one who abides contemplating impermanence in the six bases for contact, dispassion towards |[all] contacts::sense impingements, raw experiences, touches [phasse]| becomes established. This is its outcome.
5) Nāgita, for one who dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| in the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|, dispassion arises toward |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. This is its outcome.”