<< Click to Display Table of Contents >> Navigation:  AN 11 The Book of the Elevens – Ekādasakanipāta > AN 11.11 With Mahānāma (1st) – Paṭhamamahānāmasutta

Numbered Discourses 11.11 – Aṅguttara Nikāya 11.11

2. Recollection – 2. Anussativagga

AN 11.11 With Mahānāma (1st) – Paṭhamamahānāmasutta

 

1.1

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

1.2

At that time several bhikkhū were making a robe for the Buddha, thinking that

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti:

1.3

when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti.

1.4

Mahānāma the Sakyan heard about this.

Assosi kho mahānāmo sakko:

1.5

 

“sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti:

1.6

 

‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti.

2.1

He went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

2.2

“Sir, I have heard that

“sutaṁ metaṁ, bhante:

2.3

several bhikkhū are making a robe for the Buddha, thinking that

‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti—

2.4

when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti.

2.5

Now, we spend our life in various ways. Which of these should we practice?”

Tesaṁ no, bhante, nānāvihārehi viharataṁ kenassa vihārena vihātabban”ti?

3.1

“Good, good, Mahānāma!

“Sādhu sādhu, mahānāma.

3.2

It’s appropriate that gentlemen such as you come to me and ask:

Etaṁ kho, mahānāma, tumhākaṁ patirūpaṁ kulaputtānaṁ, yaṁ tumhe tathāgataṁ upasaṅkamitvā puccheyyātha:

3.3

‘We spend our life in various ways. Which of these should we practice?’

‘tesaṁ no, bhante, nānāvihārehi viharataṁ kenassa vihārena vihātabban’ti?

3.4

The faithful succeed, not the faithless.

Saddho kho, mahānāma, ārādhako hoti, no assaddho;

3.5

The energetic succeed, not the lazy.

āraddhavīriyo ārādhako hoti, no kusīto;

3.6

The mindful succeed, not the unmindful.

upaṭṭhitassati ārādhako hoti, no muṭṭhassati;

3.7

Those with samādhi succeed, not those without samādhi.

samāhito ārādhako hoti, no asamāhito;

3.8

The wise succeed, not the witless.

paññavā ārādhako hoti, no duppañño.

3.9

When you’re grounded on these five things, go on to develop six further things.

Imesu kho tvaṁ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.

3.10

Firstly, you should recollect the Realized One:

Idha tvaṁ, mahānāma, tathāgataṁ anussareyyāsi:

3.11

‘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.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

3.12

When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.

Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;

3.13

At that time their mind is unswerving, based on the Realized One.

ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha.

3.14

A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

3.15

When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

3.16

This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Buddha.

Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṁ bhāveti.

4.1

Furthermore, you should recollect the teaching:

Puna caparaṁ tvaṁ, mahānāma, dhammaṁ anussareyyāsi:

4.2

‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

4.3

When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …

Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;

4.4

 

ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha.

4.5

 

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

4.6

 

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

4.7

This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the teaching.

Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṁ bhāveti.

5.1

Furthermore, you should recollect the Saṅgha:

Puna caparaṁ tvaṁ, mahānāma, saṅghaṁ anussareyyāsi:

5.2

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

‘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.

5.3

When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …

Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;

5.4

 

ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha.

5.5

 

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

5.6

 

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

5.7

This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Saṅgha.

Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṁ bhāveti.

6.1

Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to samādhi.

Puna caparaṁ tvaṁ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.

6.2

When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …

Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;

6.3

 

ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha.

6.4

 

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

6.5

 

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

6.6

This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of their ethical conduct.

Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṁ bhāveti.

7.1

Furthermore, you should recollect your own generosity:

Puna caparaṁ tvaṁ, mahānāma, attano cāgaṁ anussareyyāsi:

7.2

‘I’m so fortunate, so very fortunate.

‘lābhā vata me, suladdhaṁ vata me,

7.3

Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’

yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato’ti.

7.4

When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …

Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;

7.5

 

ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha.

7.6

 

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

7.7

 

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

7.8

This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of generosity.

Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṁ bhāveti.

8.1

Furthermore, you should recollect the deities:

Puna caparaṁ tvaṁ, mahānāma, devatā anussareyyāsi:

8.2

‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these.

‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.

8.3

When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṁvijjati.

8.4

 

Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati.

8.5

 

Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati.

8.6

 

Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṁvijjati.

8.7

 

Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṁvijjatī’ti.

8.8

When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.

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;

8.9

At that time their mind is unswerving, based on the deities.

ujugatamevassa tasmiṁ samaye cittaṁ hoti devatā ārabbha.

8.10

A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

8.11

When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

8.12

This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the deities.”

Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṁ bhāvetī”ti.

8.13

 

Paṭhamaṁ.