sutta » an » an5 » Aṅguttara Nikāya 5.30

Nāgitasutta

With Nāgita

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.
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.

Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
He stayed in a forest near Icchānaṅgala.

Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā:
The brahmins and householders of Icchānaṅgala heard:

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
“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.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavāti’.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches Dhamma that’s 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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddamahāsaddā.
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 dreadful racket.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.
Now, at that time Venerable Nāgita was the Buddha’s attendant.

Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi:
Then the Buddha said to Nāgita,

“ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?
“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”

“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā”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.”

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.

Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can.

So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato;
“Sir, may the Blessed One please relent now! May the Holy One relent!

adhivāsanakālo dāni, bhante, bhagavato.
Now is the time for the Buddha to relent.

Yena yeneva dāni bhagavā gamissati taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.

Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti;
It’s like when it rains heavily and the water flows downhill.

evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.

Taṁ kissa hetu?
Why is that?

Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.
Because of the Buddha’s ethics and wisdom.”

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.

Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can.

So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo—
What you eat, drink, chew, and taste ends up as excrement and urine.

eso tassa nissando.
This is its outcome.

Piyānaṁ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—
When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise.

eso tassa nissando.
This is its outcome.

Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—
When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized.

eso tassa nissando.
This is its outcome.

Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—
When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.

eso tassa nissando.
This is its outcome.

Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—
When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.

eso tassa nissando”ti.
This is its outcome.”

Dasamaṁ.

Pañcaṅgikavaggo tatiyo.

Tassuddānaṁ

Dve agāravupakkilesā,

Dussīlānuggahitena ca;

Vimuttisamādhipañcaṅgikā,

Caṅkamaṁ nāgitena cāti.