11.12. Mahànàma (2)

Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

Tena kho pana samayena mahānāmo sakko gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti:

“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti.

Assosi kho mahānāmo sakko:

“sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti:

‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti.

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

“sutaṁ metaṁ, bhante:

‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti—

niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti.

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

“Sādhu sādhu, mahānāma.

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

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

Saddho kho, mahānāma, ārādhako hoti, no assaddho;

āraddhavīriyo ārādhako hoti, no kusīto;

upaṭṭhitassati ārādhako hoti, no muṭṭhassati;

samāhito ārādhako hoti, no asamāhito;

paññavā ārādhako hoti, no duppañño.

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

Idha tvaṁ, mahānāma, tathāgataṁ anussareyyāsi:

‘itipi so bhagavā …pe… 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.

Imaṁ kho tvaṁ, mahānāma, buddhānussatiṁ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṁ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṁ ajjhāvasantopi bhāveyyāsi.

Puna caparaṁ tvaṁ, mahānāma, dhammaṁ anussareyyāsi …pe…

saṅghaṁ anussareyyāsi …pe…

attano sīlaṁ anussareyyāsi …pe…

attano cāgaṁ anussareyyāsi …pe…

devatā anussareyyāsi:

‘santi devā cātumahārājikā …pe… santi devā tatuttari.

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

Yathārūpena sīlena …

sutena …

cāgena …

paññāya samannāgatā tā devatā ito cutā tatthūpapannā, 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 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.

Imaṁ kho tvaṁ, mahānāma, devatānussatiṁ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṁ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṁ ajjhāvasantopi bhāveyyāsī”ti.

Dutiyaṁ.

I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time Mahanama the Sakyan had recovered from being ill, was not long recovered from his illness. And at that time many monks were at work making robes for the Blessed One, [thinking], “When the robes are finished, at the end of the three months, the Blessed One will set out wandering.” Mahanama the Sakyan heard that many monks were at work making robes for the Blessed One, [thinking], “When the robes are finished, at the end of the three months, the Blessed One will set out wandering.” So he approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “I have heard that many monks are at work making robes for the Blessed One, [thinking], ‘When the robes are finished, at the end of the three months, the Blessed One will set out wandering.’ For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?”

“Excellent, Mahanama, excellent! It is fitting for clansmen like you to approach the Tathagata and ask, ‘For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?’

“One who is aroused to practice is one of conviction, not without conviction. One aroused to practice is one with persistence aroused, not lazy. One aroused to practice is one of established mindfulness, not muddled mindfulness. One aroused to practice is centered in concentration, not uncentered. One aroused to practice is discerning, not undiscerning.

“Established in these five qualities, you should further develop six qualities:

[1] “There is the case where you recollect the Tathagata: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ At any time when a disciple of the noble ones is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of the Buddha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[2] “Furthermore, there is the case where you recollect the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ At any time when a disciple of the noble ones is recollecting the Dhamma, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Dhamma. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of the Dhamma while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[3] “Furthermore, there is the case where you recollect the Sangha: ‘The Sangha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types—they are the Sangha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ At any time when a disciple of the noble ones is recollecting the Sangha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Sangha. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of the Sangha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[4] “Furthermore, there is the case where you recollect your own virtues: ‘[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.’ At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on virtue. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of virtue while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[5] “Furthermore, there is the case where you recollect your own generosity: ‘It is a gain, a great gain for me, that—among people overcome with the stain of possessiveness—I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.’ At any time when a disciple of the noble ones is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of generosity while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[6] “Furthermore, you should recollect the devas: ‘There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma’s retinue, the devas beyond them. Whatever conviction they were endowed with that—when falling away from this life—they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that—when falling away from this life—they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that—when falling away from this life—they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that—when falling away from this life—they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that—when falling away from this life—they re-arose there, the same sort of discernment is present in me as well.’ At any time when a disciple of the noble ones is recollecting the conviction, virtue, learning, generosity, and discernment found both in himself and the devas, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the [qualities of the] devas. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of the devas while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.”