Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno, kho mahānāmo sakko bhagavantaṁ etadavoca: Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti? “Bhante, when a noble disciple has reached the fruit and understood the instructions, how is it that they frequently abide?”
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati. “Mahānāma, when a noble disciple has reached the fruit and understood the instructions, they abide in this way.
Idha, mahānāma, ariyasāvako tathāgataṁ anussarati: Firstly, a noble disciple recollects the Realized One: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Auspicious One is an Arahant, 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.’ Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Realized One, their mind is not consumed by passion, aversion, or muddledness. ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. At that time, their mind is unswerving, based on the Realized One. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. A noble disciple whose mind is unswerving realizes the Dhamma and its meaning, and gains gladness connected with the Dhamma. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. When they’re glad, joy is born. When the mind is joyous, the body becomes calm. When the body is calm, they feel at ease. When they’re at ease, the mind becomes composed. Ayaṁ vuccati, mahānāma: This is called ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’. a noble disciple who lives in balance among the unbalanced populace, and lives untroubled among the troubled populace. They’ve entered the stream of the Dhamma, and develop the recollection of the Buddha.
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati: Furthermore, a noble disciple recollects the Dhamma: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. ‘The Dhamma is well explained by the Buddha: presently evident, not involving time, verifiable, and goading-on, to be known by the wise for themselves.’ Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Dhamma, their mind is not consumed by passion, aversion, or muddledness. … 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: This is called ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’. a noble disciple who lives in balance among the unbalanced populace, and lives untroubled among the troubled populace. They’ve entered the stream of the Dhamma, and develop the recollection of the Dhamma.
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati: Furthermore, a noble disciple recollects the Saṅgha: ‘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. ‘The Saṅgha of the Buddha’s disciples is practicing rightly and straightly, practicing the way, the proper course. It consists of the four pairs of people, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings, worthy of hospitality, worthy of donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Saṅgha, their mind is not consumed by passion, aversion, or muddledness. … 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: This is called ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’. a noble disciple who lives in balance among the unbalanced populace, and lives untroubled among the troubled populace. They’ve entered the stream of the Dhamma, and develop the recollection of the Saṅgha.
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Furthermore, a noble disciple recollects their own virtue: that virtue which is unbroken, flawless, unmottled, spotless, and liberating, praised by the wise, not clung to, and leading to composure. Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their own virtue, their mind is not consumed by passion, aversion, or muddledness. … 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: This is called ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’. a noble disciple who lives in balance among the unbalanced populace, and lives untroubled among the troubled populace. They’ve entered the stream of the Dhamma, and develop the recollection of virtue.
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati: Furthermore, a noble disciple recollects their own generosity: ‘lābhā vata me, suladdhaṁ vata me. ‘I’m so fortunate, so very fortunate! Yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato’ti. Among the populace consumed by the stain of stinginess, I live at home rid of stinginess, freely generous, open-handed, delighting in letting go, conscientious of requests, delighting in giving and sharing.’ Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their own generosity, their mind is not consumed by passion, aversion, or muddledness. … 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: This is called ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’. a noble disciple who lives in balance among the unbalanced populace, and lives untroubled among the troubled populace. They’ve entered the stream of the Dhamma, and develop the recollection of generosity.
Puna caparaṁ, mahānāma, ariyasāvako devatānussatiṁ bhāveti: Furthermore, a noble disciple recollects the deities: ‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Contented Gods, the Gods Who Delight in Creation, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṁvijjati. When those deities passed away from here, they were reborn there because of their faith, virtue, learning, generosity, and understanding. I, too, have the same kind of faith, virtue, learning, generosity, and understanding.’ 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; When a noble disciple recollects the faith, virtue, learning, generosity, and understanding of both themselves and those deities, their mind is not consumed by passion, aversion, or muddledness. ujugatamevassa tasmiṁ samaye cittaṁ hoti tā devatā ārabbha. At that time their mind is unswerving, based on those deities. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. A noble disciple whose mind is unswerving realizes the Dhamma and its meaning, and gains gladness connected with the Dhamma. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. When they’re glad, joy is born. When the mind is joyous, the body becomes calm. When the body is calm, they feel at ease. When they’re at ease, the mind becomes composed. Ayaṁ vuccati, mahānāma: This is called ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno devatānussatiṁ bhāveti’. a noble disciple who lives in balance among the unbalanced populace, and lives untroubled among the troubled populace. They’ve entered the stream of the Dhamma, and develop the recollection of deities.
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharatī”ti. When a noble disciple has reached the fruit and understood the instructions, they frequently abide in this way.”
Dasamaṁ.
Āhuneyyavaggo paṭhamo.
Tassuddānaṁ
Dve āhuneyyā indriya, balāni tayo ājānīyā; Anuttariya anussatī, mahānāmena te dasāti.
Origin URL: https://suttas.hillsidehermitage.org/?q=an6.10