Aṅguttara Nikāya
XI. Ekā-Dasaka Nipāta
II. Anussati Vagga
The Book of the Gradual Sayings
The Book of the Elevens
II. Recollection[1]
Sutta 12
Mahanama Suttaɱ
Mahānāma (a)
Translated from the Pali by F. L. Woodward, M.A.
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[1.][than] On a certain occasion the Exalted One was staying among the Sakyans
at Kapilavatthu in Banyan Park.
Now on that occasion
a number of monks were busy
making robes for the Exalted One:
"For," said they, "when the rains are over
the Exalted One will go forth on his rounds."
Now Mahānāma the Sakyan[2] heard it said
that a number of monks were busy
making robes for the Exalted One,
and that when the rains were over
the Exalted One would set forth on his rounds,
so he went to see the Exalted One,
and on coming to him
saluted the Exalted One
and sat down at one side.
So seated he said this to the Exalted One:
"I have heard it said, sir,
that a number of monks are busy
making robes for the Exalted One,
and that when the rains are over
the Exalted One will set forth on his rounds.
Pray, sir, among those who live in various ways,
in whose way of living should we live?"[3]
[329] "Well asked, Mahānāma!
Well asked, Mahānāma!
It is a fit thing for you clansmen
to come to see the Wayfarer
and ask such a question.
■
He who means business,[4] Mahānāma,
is a believer, not an unbeliever.
■
He who means business
is of ardent energy, no sluggard.
■
He who means business
has mindfulness fixed, not distracted.
■
He who means business
is composed, not discomposed.
■
He who means business
is strong in insight, not weak in insight.
§
When you have established yourself
in these five qualities, Mahānāma,
you should further make six qualities to grow.
In this matter, Mahānāma,
you should recollect the Wayfarer thus:
[210] 'The Exalted One is an arahant,
fully enlightened,
perfect in knowledge and practice,
a Welfarer, a world-knower,
an unsurpassed trainer of men to be trained,
teacher of devas and mankind,
an awakened one,
Exalted One is he.'
At such time, Mahānāma,
as the Ariyan disciple
thus calls to mind the Wayfarer,
at that time his heart
is not obsessed by lust,
not obsessed by malice,
not obsessed by delusion;
at such time his heart
is firmly fixed on the Wayfarer;
with upright heart the Ariyan disciple
wins the joyful thrill of the wea1,[5]
wins the joyful thrill of Dhamma,
wins the joyful thrill
of joy that goes with Dhamma;
in one so joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed
experiences happiness;
the mind of the happy man is concentrated.
This one, Mahānāma, is thus spoken of:
'The Ariyan disciple dwells evenly[6]
'mid folk who are at strife;
void of malice he dwells
'mid folk who are malevolent;
blest with the ear of Dhamma
he makes recollection of the Awakened One to grow.'
■
Then again, Mahānāma,
you should recollect Dhamma thus:
'Well declared by the Exalted One is Dhamma
that is of this visible life,
unhindered by time,
that bids one come to see it,
that leads onward,
to be understood by the discerning,
each for himself.'
At such time, Mahānāma,
as the Ariyan disciple recollects Dhamma,
at that time his heart
is not obsessed [330] by lust, malice, delusion.
At such time
his upright heart is fixed on Dhamma;
upright in heart the Ariyan disciple
wins the joyful thrill of the weal,
wins the joyful thrill of Dhamma,
wins the joyful thrill
of the joy that goes with Dhamma.
In one joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed
experiences happiness;
the mind of the happy man is concentrated.
This one, Mahānāma,
is thus spoken of:
'The Ariyan disciple dwells evenly
'mid folk who are at strife;
void of malice he dwells
'mid folk who are malevolent;
blest with the ear of Dhamma
he makes recollection of the Awakened One to grow.'
[211] Then again, Mahānāma,
you should recollect the Order thus:
'Well-faring on the way
is the Order of disciples of the Exalted One,
straightforward-faring on the way
is the Order of disciples of the Exalted One,
faring on in the Method
is the Order of disciples of the Exalted One,
dutifully faring onward
is the Order of disciples of the Exalted One, namely:
The four pairs of men,
the eight persons who are males.[7]
Such is the Exalted One's Order of disciples.
Worthy of honour,
worthy of reverence,
worthy of offerings,
worthy of salutations with clasped hands are they,
a field of merit unsurpassed for the world.'
At such time, Mahānāma,
as the Ariyan disciple recollects the Order,
at that time
his heart is not obsessed by lust, malice and delusion.
His heart is upright,
is firmly fixed on the Order;
with heart thus upright
the Ariyan disciple
wins the joyful thrill of the weal,
wins the joyful thrill of Dhamma,
of the joy that goes with Dhamma.
In one joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed
experiences happiness;
the mind of the happy man is concentrated.
This one, Mahānāma,
is thus spoken of:
'The Ariyan disciple dwells evenly
'mid folk who are at strife;
void of malice he dwells
'mid folk who are malevolent;
blest with the ear of Dhamma
he makes recollection of the Order to grow.'
■
Then again, Mahānāma,
you should recollect your own virtues
as being unbroken, whole, unspotted,
untarnished, giving freedom,
as praised by the discerning ones,
virtues untainted,
which lead to concentration of the mind.
At such time, Mahānāma,
as the Ariyan disciple recollects his virtues,
at that time
his heart is not obsessed by lust, malice and delusion.
At such a time his heart is upright,
firmly fixed on virtue.
With heart thus upright
the Ariyan disciple wins
the joyful thrill of the weal,
of Dhamma,
of the joy that goes with Dhamma.
In one joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed experiences happiness;
the mind of the happy man is concentrated.
This one, Mahānāma,
is thus spoken of:
'The Ariyan disciple dwells evenly
'mid folk who are at strife;
void of malice he dwells
'mid folk who are malevolent;
blest with the ear of Dhamma
he makes recollection of virtue to grow.'
■
[331] Then again, Mahānāma,
you should recollect your own liberality, thus:
'A gain, indeed, it is to me,
well gained it is by me
that, amid folk o'ergrown with the blight of stinginess,
I live at home
with heart cleansed
of the blight of stinginess,
open-handed, pure-handed,
delighting in self-surrender,
one to ask a favour of,
one who rejoices in dispensing charitable [212]gifts.[8]
At such time, Mahānāma,
as the Ariyan disciple recollects liberality,
at that time
his heart is not obsessed by lust, malice and delusion.
His heart is upright,
is firmly fixed on liberality;
with heart thus upright
the Ariyan disciple wins
the joyful thrill of the weal,
wins the joyful thrill of Dhamma,
of the joy that goes with Dhamma.
In one joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed
experiences happiness;
the mind of the happy man is concentrated.
This one, Mahānāma,
is thus spoken of:
'The Ariyan disciple dwells evenly
'mid folk whp are at strife,
void of malice he dwells
'mid folk who are malevolent,
blest with the ear of Dhamma[9]
he makes recollection of liberality to grow.'
■
Again, Mahānāma, you should recollect the devas, thus:
'There are the devas of the Four Great Kings,[10]
those of the suite of the Thirty-three,
the devas of Yama,
the devas of delight,
the devas who delight in creation,
those who have power over the creations of others,
the devas of the body of Brahmā,
the devas beyond that.
In me too is seen
that sort of faith
blest with which
those devas deceased hence
and rose up again there.
[332] In me too is seen
that sort of virtue,
that sort of learning,[11]
that sort of liberality,
that sort of insight,
blest with which
those devas deceasd here
and rose up again there.'
At such time, Mahānāma,
as the Ariyan disciple recollects the faith,
virtue, learning,
liberality and insight
both of himself and of those devas,
at that time his heart
is not obsessed by lust, malice and delusion.
At that time
his heart is upright,
fixed upon the devas.
With upright heart
the Ariyan disciple
wins the joyful thrill of the weal,
of Dhamma,
of the joy that goes with Dhamma.
In one joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed
experiences happiness;
the mind of the happy man is concentrated.
This one, Mahānāma,
is thus spoken of:
'The Ariyan disciple dwells evenly
'mid folk who are at strife;
void of malice he dwells
'mid folk who are malevolent;
blest with the ear of Dhamma
he makes recollection of the devas to grow.'"
[1] Anussati; cf. G.S. ii, 39, 65. etc.; iii, 204 n.
[2] He was reckoned etad agga in giving choice alms-food. Cf. K.S. v, 290, 320, 323, 338; G.S. i, 23, 198, 254; iii. 204, etc.
[3] Cf. Mrs. Rhys Davids' Sakya, 337. This same introduction is at K.S. v, 349, but there he asks about comforting the sick.
[4] Ārādhako.
[5] Attha-veda, as at M. i, 37, and below, § 18. Veda = somanasaa, MA. (P. Dict. translates, 'joy caused by the comprehension of the truth.') Cf. G.S. iii. 205 n.
[6] Visama and sama ('he keeps the even tenor of his way').
[7] Those on the eight stages of the Arahant path. Elsewhere I have translated purisa-puggala as 'male-man' — e.g., at [AN 10] § 75, where there is a contrast between an ignorant woman disciple and the expert male.
[8] The same advice is given to Mahānāma at K.S. v. 339 (S. v. 395).
[9] So at G.S. iii, 206, but ibid. 248, 'stream of Dhamma.' See above, [AN 10] § 75, n. I take 'ear of Dhamma' to mean the 'still small voice' (of conscience) or the higher clairaudience.
[10] Again at K.S. v, 350; cf. Path of Purity ii, 339.
[11] Sutaṅ
