Reading guide
The teaching in one sentence
The Buddha declares he never wants fame, since the “filthy, lazy pleasure” of possessions, honor, and popularity can't compare to the pleasure of renunciation and seclusion he can access at will, then tells Nāgita in detail what specifically pleases and displeases him about how mendicants conduct themselves, in the village and in the wilderness alike.
A noisy crowd, and a blunt refusal of fame
The discourse opens with genuine comic energy: a crowd makes such a racket outside the gate that the Buddha compares it to fishermen hauling in a catch, and when told they've come bearing food specifically to honor him, his response isn't gratitude but a flat declaration that he never wants fame at all — repeated even after Nāgita's own respectful objection that the Buddha's influence naturally draws people “like water flowing downhill.”
Surprisingly candid judgments about mendicant behavior
The Buddha's account of what displeases him is unusually specific and personal: mendicants poking each other and giggling together, or eating until full and then indulging in sleep, both genuinely disappoint him. His preference between village and wilderness dwelling isn't absolute either — he's displeased by a village mendicant sitting immersed in samādhi (fearing they'll be disturbed) but pleased by a wilderness mendicant even when nodding off in meditation, reasoning that at least they'll wake to an environment supporting further practice.
A closing detail almost startling in its ordinariness
The discourse ends not with a grand doctrinal statement but with the Buddha admitting, with disarming candor, that walking a road alone — seeing no one ahead or behind — feels relaxing to him, even for something as mundane as needing to urinate or defecate. This closing detail, unusual in this book's typical register, humanizes the entire discourse's underlying preference for solitude over crowds.
Key terms
The text
A noisy crowd, and the Buddha's refusal of fame
§1At 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. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: “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. He has this good reputation: ‘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.’ … It’s good to see such perfected ones.” Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket. Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought abundant fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Nāgita, may I never become famous. May fame not come to me. 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. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.” “Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. It’s like when the heavens rain heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Why is that? Because of the Buddha’s ethics and wisdom.” “Nāgita, may I never become famous. May fame not come to me. 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. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
What displeases him: company, giggling, overeating
§2Even some of the deities 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. When you all come together to enjoy each other’s company, I think: ‘These venerables mustn’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. That must be because they come together to enjoy each other’s company.’ Take mendicants I see poking each other with their fingers, giggling and playing together. I think to myself: ‘These venerables mustn’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. That must be because they’re poking each other with their fingers, giggling and playing together.’ Take mendicants I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing. I think to myself: ‘These venerables mustn’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. That must be because they eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing.’
Village and wilderness, judged case by case
§3Take a mendicant living within a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’ So I’m not pleased that that mendicant is living within a village. Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness. Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness. Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness. Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns and capital cities and make their homes there. So I’m not pleased that that mendicant is living within a village. Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness.
A closing, unexpectedly ordinary detail
§4Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”
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