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Fishermen, I suppose, disturbing the fish?” “These, Venerable Sir, are the brahmin householders of Icchānaṅgala, having brought abundant hard and soft food, standing at the outer gatehouse, intending it for the Blessed One and the community of monks.” “May I not, Nāgita, associate with fame, nor fame with me. For whoever, Nāgita, would not be a gainer at will, without difficulty, without trouble, of this happiness of renunciation, happiness of seclusion, happiness of tranquility, happiness of awakening. Of which happiness of renunciation, happiness of seclusion, happiness of tranquility, happiness of awakening I am a gainer at will [I would be a gainer at will (in many texts) see A.N. 5.30. There this [variant readings omitted] easily attained, effortlessly attained, would he delight in that pleasure of excrement, pleasure of sleep, pleasure of gain, honor, and fame? “Now, Venerable Sir, may the Blessed One consent. May the Sugata consent. Now is the time for the Blessed One to consent, Venerable Sir. For wherever the Blessed One goes, Venerable Sir, the brahmins and householders, both townspeople and country folk, will incline towards him. Just as, Venerable Sir, when a heavy downpour of rain falls, the waters flow according to the slope; even so, Venerable Sir, wherever the Blessed One goes, the brahmins and householders, both townspeople and country folk, will incline towards him. What is the reason for this? For, Venerable Sir, the Blessed One has virtue and wisdom.” “May I not, Nāgita, associate with fame, nor fame with me. For whoever, Nāgita, would not be one who easily attains, effortlessly attains this pleasure of renunciation, pleasure of solitude, pleasure of tranquility, pleasure of awakening. I am one who easily attains, effortlessly attains this pleasure of renunciation, pleasure of solitude, pleasure of tranquility, pleasure of awakening. Would such a one delight in that pleasure of excrement, pleasure of sleep, pleasure of gain, honor, and fame? “Some deities too, Nāgita, would not be ones who easily attain, effortlessly attain this pleasure of renunciation, pleasure of solitude, pleasure of tranquility, pleasure of awakening, as I am one who easily attains, effortlessly attains this pleasure of renunciation, pleasure of solitude, pleasure of tranquility, pleasure of awakening. And for you, Nāgita, who, having gathered and assembled, dwell devoted to communal living, it occurs to you thus: ‘Surely these venerable ones do not [easily attain, effortlessly attain] this pleasure of renunciation, pleasure of solitude, pleasure of tranquility, pleasure of awakening.” May they be those who obtain at will, without difficulty, without trouble. I, for my part, obtain at will, without difficulty, without trouble, the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of enlightenment. Yet, these venerable ones of mine, having gathered together, having come together, dwell devoted to communal living. Here, Nāgita, I see monks joking and playing with each other, poking each other with fingers. Then, Nāgita, it occurs to me: ‘Surely these venerable ones do not obtain at will, without difficulty, without trouble, this happiness of renunciation, this happiness of seclusion, this happiness of tranquility, this happiness of enlightenment. I, for my part, obtain at will, without difficulty, without trouble, the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of enlightenment. Yet, these venerable ones of mine joke and play with each other, poking each other with fingers.’ Here again, Nāgita, I see monks having eaten their fill, stuffing their stomachs, dwelling devoted to the happiness of lying down, the happiness of slumber, the happiness of drowsiness. Then, Nāgita, it occurs to me: ‘Surely these venerable ones do not obtain at will, without difficulty, without trouble, this happiness of renunciation, this happiness of seclusion, this happiness of tranquility, this happiness of enlightenment. I, for my part, obtain at will, without difficulty, without trouble, the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of enlightenment. Yet, these venerable ones of mine, having eaten their fill, stuffing their stomachs, dwell devoted to the happiness of lying down, the happiness of slumber, the happiness of drowsiness.’ Here, Nāgita, I see a monk dwelling near a village, seated in concentration. Then, Nāgita, it occurs to me: ‘Now, this venerable one will be attended by a park-keeper, or... or a novice. He will make him fall from that concentration. Therefore, Nagita, I am not pleased with that monk's village-dwelling. Here, Nagita, I see a monk, a forest-dweller, sitting in the forest, drowsing. To me, Nagita, it occurs thus: 'Now this venerable one, having dispelled this weariness from sleep, will focus his mind solely on forest perception, on solitude.' Therefore, Nagita, I am pleased with that monk's forest-dwelling. Here, Nagita, I see a monk, a forest-dweller, sitting in the forest, unconcentrated. To me, Nagita, it occurs thus: 'Now this venerable one will either concentrate his unconcentrated mind, or he will protect his concentrated mind.' Therefore, Nagita, I am pleased with that monk's forest-dwelling. Here, Nagita, I see a monk, a forest-dweller, sitting in the forest, concentrated. To me, Nagita, it occurs thus: 'Now this venerable one will either liberate his unliberated mind, or he will protect his liberated mind.' Therefore, Nagita, I am pleased with that monk's forest-dwelling. Here, Nagita, I see a monk, a village-dweller, who obtains robes, almsfood, lodgings, and requisites for the sick, including medicine. Desiring that gain, honor, and renown, he abandons seclusion, he abandons remote forest groves and wilderness dwellings; he goes down to a village, town, or royal capital and makes his abode there. Therefore, Nagita, I am not pleased with that monk's village-dwelling. Here, Nagita, I see a monk, a forest-dweller, who obtains robes, almsfood, lodgings, and requisites for the sick, including medicine. Having rejected that gain, honor, and renown, he does not abandon seclusion, he does not abandon remote forest groves and wilderness dwellings. Not so. Therefore, Nāgita, I am pleased with that monk for his forest dwelling. “Because when I, Nāgita, am traveling on a journey, and see no one in front or behind, it is comfortable for me, Nāgita, at that time, even for the act of urinating and defecating.” The Sixth. 7. The Discourse on Overturning the Bowl “Monks, if the Saṅgha wishes, it may overturn the bowl for a lay follower endowed with eight qualities. With which eight? He strives for the monks' loss of gain, he strives for the monks' disadvantage, he strives for the monks' not dwelling, he insults and reviles the monks, he causes schism among monks with monks, he speaks dispraise of the Buddha, he speaks dispraise of the Dhamma, he speaks dispraise of the Saṅgha. Monks, if the Saṅgha wishes, it may overturn the bowl for a lay follower endowed with these eight qualities. “Monks, if the Saṅgha wishes, it may uplift the bowl for a lay follower endowed with eight qualities. With which eight? He does not strive for the monks' loss of gain, he does not strive for the monks' disadvantage, he does not strive for the monks' not dwelling, he does not insult or revile the monks, he does not cause schism among monks with monks, he speaks praise of the Buddha, he speaks praise of the Dhamma, he speaks praise of the Saṅgha. Monks, if the Saṅgha wishes, it may uplift the bowl for a lay follower endowed with these eight qualities.” The Seventh. 8. The Discourse on Declaring Displeasure “Monks, if lay followers wish, they may declare their displeasure with a monk endowed with eight qualities. With which eight? He strives for the lay followers' loss of gain, he strives for the lay followers' disadvantage, he insults the lay followers... He abuses, he reviles, He causes laypeople to quarrel with laypeople, He speaks dispraise of the Buddha, He speaks dispraise of the Dhamma, He speaks dispraise of the Saṅgha, And they see him in unsuitable places. Indeed, monks, lay followers, if they wish, may declare their displeasure with a bhikkhu endowed with these eight qualities. Monks, lay followers, if they wish, may declare their faith in a bhikkhu endowed with eight qualities. Which eight? He does not strive for the laypeople's loss, He does not strive for the laypeople's harm, He does not abuse or revile laypeople, He does not cause laypeople to quarrel with laypeople, He speaks praise of the Buddha, He speaks praise of the Dhamma, He speaks praise of the Saṅgha, And they see him in suitable places. Indeed, monks, lay followers, if they wish, may declare their faith in a bhikkhu endowed with these eight qualities. 9. The Discourse on Reconciliation Monks, the Saṅgha, if it wishes, may perform an act of reconciliation for a bhikkhu endowed with eight qualities. Which eight? He strives for the laypeople's loss, He strives for the laypeople's harm, He abuses and reviles laypeople, He causes laypeople to quarrel with laypeople, He speaks dispraise of the Buddha, He speaks dispraise of the Dhamma, He speaks dispraise of the Saṅgha, And he does not make a righteous promise to laypeople come true. Indeed, monks, the Saṅgha, if it wishes, may perform an act of reconciliation for a bhikkhu endowed with these eight qualities. Monks, the Saṅgha, if it wishes, may revoke an act of reconciliation for a bhikkhu endowed with eight qualities. Which eight? He does not strive for the laypeople's loss, He does not strive for the laypeople's harm, He does not abuse or revile laypeople, He does not cause laypeople to quarrel with laypeople, He speaks praise of the Buddha, He speaks praise of the Dhamma, He speaks praise of the Saṅgha,