Aŋguttara Nikāya


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Aŋguttara Nikāya
Pañcaka Nipāta
III: Pañc'aŋgika-Vagga

Sutta 30

Nāgita Sutta

To Nāgita

Translated from the Pali by Thanissaro Bhikkhu.

Proofed against and modified in accordance with the revised edition at dhammatalks.org
For free distribution only.

 


 

Translator's note

The frame story here is common to three suttas: AN 5.30, AN 6.42, and AN 8.86. Although the conversation takes a different turn in each case, in all three cases the Buddha takes the opportunity to teach some unusually plain-spoken truths.

 


 

[1][pts][bodh] I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saŋgha of monks, arrived at a Kosalan brahman village named Icchānaŋgala.

There he stayed in the Icchānaŋgala forest grove.

The brahman householders of Icchānaŋgala heard it said,

"Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large Saŋgha of monks — has arrived at Icchānaŋgala and is staying in the Icchānaŋgala forest grove.

And of that Master Gotama this fine reputation has spread:

'He is indeed a Blessed One, worthy, and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the cosmos, an unexcelled trainer of those persons fit to be tamed, teacher of devas & human beings, awakened, blessed.

He has made known — having realized it through direct knowledge — this world with its devas, Māras, and Brahmās, this generation with their contemplatives and brahmans, its royalty and common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

It is good to see such a worthy one.'"

So the brahman householders of Icchānaŋgala, when the night was gone, taking many staple and non-staple foods, went to the gate house of the Icchānaŋgala forest grove.

On arrival they stood there making a loud racket, a great racket.

Now at that time Ven. Nāgita was the Blessed One's attendant.

So the Blessed One addressed Ven. Nāgita:

"Nāgita, what is that loud racket, that great racket, like fishermen with a catch of fish?"

"Lord, those are the brahman householders of Icchānaŋgala standing at the gate house to the Icchānaŋgala forest grove, having brought many staple and non-staple foods for the sake of the Blessed One and the Saŋgha of monks."

"May I have nothing to do with honor, Nāgita, and honor nothing to do with me.

Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, and fame."

"Lord, let the Blessed One acquiesce [to their offerings] now!

Let the One Well-gone acquiesce now!

Now is the time for the Blessed One's acquiescence, lord!

Now is the time for the Blessed One's acquiescence, lord!

Wherever the Blessed One will go now, the brahmans of the towns and countryside will be so inclined.

Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns and countryside will be so inclined.

Why is that?

Because such is the Blessed One's virtue and discernment."

"May I have nothing to do with honor, Nāgita, and honor nothing to do with me.

Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, and fame.

"When one eats and drinks and chews and savors, there is excrement and urine: That is one's reward.

"When one loves, there arises the state of change and aberration, sorrow, lamentation, pain, distress, and despair: That is one's reward.

"When one is committed to the theme of the unattractive, one takes a stance in the loathsomeness of the theme of beauty: That is one's reward.

"When one remains focused on the inconstancy of the six media of sensory contact, one takes a stance in the loathsomeness of contact: That is one's reward.

"When one remains focused on the arising and passing away of the five clinging aggregates, one takes a stance in the loathsomeness of clinging: That is one's reward."

 


 

Of Related Interest:

MN 66;
MN 122;
SN 17:3;
SN 17:5;
SN 17:8;
AN 4:263;
AN 5:77;
AN 8:30;
AN 9:40;
AN 10:72;
Thag 1:86

 


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