Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno, kho mahānāmo sakko bhagavantaṁ etadavoca:
Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan park. Then |Mahānāma::name of a Sakyan layman; lit. great name [mahānāma]| the Sakyan approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One:
“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti?
“Venerable sir, when a disciple of the Noble Ones has |attained the fruit::epithet for a stream enterer [āgataphala]| and |cognized the Dhamma::who has got the message, who has understood the teaching [viññātasāsana]|, in what abiding does he frequently dwell?”
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati.
“Mahānāma, when a disciple of the Noble Ones has attained the fruit and cognized the Dhamma, he frequently dwells in this very abiding.
Recollection of the Buddha
Idha, mahānāma, ariyasāvako tathāgataṁ anussarati: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. Ayaṁ vuccati, mahānāma: ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’.
1.) Here, Mahānāma, a disciple of the Noble Ones recollects the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| thus: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, 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.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the Tathāgata, his mind at that time is not |obsessed by lust::consumed by desire, possessed by greed [rāgapariyuṭṭhita]|, his mind is not |obsessed by ill will::consumed by aversion, possessed by hatred [dosapariyuṭṭhita]|, his mind is not |obsessed by ignorance::consumed by illusion, possessed by delusion [mohapariyuṭṭhita]|; his mind is |steady::upright, unswerving [ujugatamevassa]| |owing to::concerning; lit. beginning with [ārabbha]| Tathāgata. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, gains |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| connected with the Dhamma. When he is joyful, |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels |at ease::comfort, contentedness, happiness, pleasure [sukha]|. In one who feels at ease, the mind |becomes collected::is calmed, becomes composed, becomes stable [samādhiyati]|. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among |unbalanced::troubled, distressed; lit. uneven going [visamagata]| people, who dwells |unafflicted::benevolent, harmless, friendly [abyāpajja]| among afflicted people. As one who has entered the stream of the Dhamma, he cultivates |recollection of the Buddha::reflection on the qualities of the Buddha [buddhānussati]|.’
Recollection of the Dhamma
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. Ayaṁ vuccati, mahānāma: ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’.
2.) Furthermore, Mahānāma, a disciple of the Noble Ones recollects the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the Dhamma, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to the Dhamma. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates |recollection of the Dhamma::reflection on the qualities of the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammānussati]|.’
Recollection of the Saṅgha
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. Ayaṁ vuccati, mahānāma: ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’.
3.) Furthermore, Mahānāma, a disciple of the Noble Ones recollects the |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]| thus: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the Saṅgha, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to the Saṅgha. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates |recollection of the Saṅgha::reflection on the qualities of the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅghānussati]|.’
Recollection of Virtue
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. Ayaṁ vuccati, mahānāma: ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’.
4.) Furthermore, Mahānāma, a disciple of the Noble Ones recollects his own virtues as unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. At any time, Mahānāma, when a disciple of the Noble Ones recollects virtue, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to virtue. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates |recollection of virtue::recollection of one’s ethical conduct [sīlānussati]|.’
Recollection of Generosity
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati: ‘lābhā vata me, suladdhaṁ vata me. Yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato’ti. Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. Ayaṁ vuccati, mahānāma: ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’.
5.) Furthermore, Mahānāma, a disciple of the Noble Ones recollects his own |generosity::sharing, relinquishment [cāga]| thus: ‘It is a gain for me, it is a great blessing for me, that among people |obsessed by the stain of stinginess::possessed by the tarnish of selfishness [maccheramalapariyuṭṭhita]|, I dwell at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects generosity, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to generosity. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates |recollection of generosity::recollection of one’s sharing, also recollection of one’s relinquishing [cāgānussati]|.’
Recollection of the Deities
Puna caparaṁ, mahānāma, ariyasāvako devatānussatiṁ bhāveti: ‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṁvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti tā devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. Ayaṁ vuccati, mahānāma: ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno devatānussatiṁ bhāveti’.
6.) Furthermore, Mahānāma, a disciple of the Noble Ones recollects the deities thus: ‘There are the deities [belonging to the realm] of the Four Great Kings, the deities [belonging to the Heaven] of the Thirty-Three, the |Yāmā::name of a group of deities [yāmā]| deities, the Tusita deities, the deities who delight in creation, the deities who wield power over the creations of others, the gods belonging to the Brahma’s assembly, and gods greater than that.’ There exists in me too such |faith::confidence, conviction, devotion, trust [saddhā]| as those deities possessed because of which, when they passed away here, they were reborn there; there exists in me too such virtue as those deities possessed because of which, when they passed away here, they were reborn there; there exists in me too such |learning::studying, understanding, acquiring knowledge [suta]| as those deities possessed because of which, when they passed away here, they were reborn there; there exists in me too such generosity as those deities possessed because of which, when they passed away here, they were reborn there; there exists in me too such |wisdom::distinctive knowledge, discernment [pañña]| as those deities possessed because of which, when they passed away here, they were reborn there.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the faith, virtue, learning, generosity, and wisdom belonging to himself and to those deities, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to those deities. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates |recollection of the deities::reflection on the qualities of the deities, gods [devatānussati]|.’
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharatī”ti.
Mahānāma, when a disciple of the Noble Ones has attained the fruit and cognized the Dhamma, he frequently dwells in this very abiding.”
Dasamaṁ.
Tenth.
Āhuneyyavaggo paṭhamo.
The First Chapter: Worthy of Offerings
Tassuddānaṁ
Summary
Dve āhuneyyā indriya,
balāni tayo ājānīyā;
Anuttariya anussatī,
mahānāmena te dasāti.
Two on worthy of offerings, one each
on faculties and powers, and three on thoroughbreds,
one each on unsurpassable and recollection,
and with Mahānāma, these make ten.