English
Then Mahānāma the Sakyan approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, Mahānāma the Sakyan said to the Blessed One: “Venerable sir, by what dwelling does that noble disciple who has attained the fruit, who has understood the teaching, mostly dwell?” “That noble disciple, Mahānāma, who has attained the fruit, who has understood the teaching, dwells mostly by this dwelling: lives much in this way. Here, Mahānāma, a noble disciple recollects the Tathāgata – ‘He is indeed the Blessed One, an Arahant, perfectly enlightened, endowed with knowledge and conduct, the Fortunate One, knower of the worlds, the unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ At that time, Mahānāma, when a noble disciple recollects the Tathāgata, his mind is not overcome by greed, his mind is not overcome by hatred, his mind is not overcome by delusion; at that time his mind is made straight, with the Tathāgata as its object. Indeed, Mahānāma, the noble disciple whose mind is straight gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. When joyful, rapture arises, with a rapturous mind, the body becomes tranquil, with a tranquil body, one feels pleasure, with pleasure, the mind becomes concentrated. This is called, Mahānāma – ‘the noble disciple lives in harmony with a disharmonious generation, lives without ill-will with a generation full of ill-will, having entered the stream of Dhamma, cultivates recollection of the Buddha.’ Furthermore, Mahānāma, a noble disciple recollects the Dhamma – ‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise.’ At that time, Mahānāma, when a noble disciple recollects the Dhamma, his mind is not overcome by greed, his mind is not overcome by hatred, his mind is not overcome by delusion; at that time his mind is made straight, with the Dhamma as its object. Indeed, Mahānāma, the noble disciple whose mind is straight gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. When joyful, rapture arises, with a rapturous mind, the body becomes tranquil, with a tranquil body, one feels pleasure, with pleasure, the mind becomes concentrated. This is called, Mahānāma – ‘the noble disciple lives in harmony with a disharmonious generation, with ill-will lives without affliction among an afflicted generation, entered the stream of Dhamma, cultivates recollection of the Dhamma. Again, Mahānāma, the noble disciple recollects the Saṅgha – 'The Saṅgha of the Blessed One's disciples is practicing well, the Saṅgha of the Blessed One's disciples is practicing uprightly, the Saṅgha of the Blessed One's disciples is practicing for the sake of wisdom, the Saṅgha of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons – this Saṅgha of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' At whatever time, Mahānāma, the noble disciple recollects the Saṅgha, at that time his mind is not obsessed by greed, not obsessed by hatred, not obsessed by delusion; at that time his mind is made straight with reference to the Saṅgha. Indeed, Mahānāma, the noble disciple whose mind is made straight gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. When joyful, rapture arises; when rapturous in mind, the body becomes tranquil; when the body is tranquil, one feels pleasure; when feeling pleasure, the mind becomes concentrated. This is called, Mahānāma – 'the noble disciple lives in harmony among a disharmonious generation, lives without affliction among an afflicted generation, entered the stream of Dhamma, cultivates recollection of the Saṅgha.' Again, Mahānāma, the noble disciple recollects his own virtues: unbroken, untorn, unblemished, unspotted, free, praised by the wise, ungrasped, conducive to concentration. At whatever time, Mahānāma, the noble disciple recollects virtue, at that time his mind is not obsessed by greed, not obsessed by hatred, not obsessed by delusion; at that time his mind is made straight with reference to virtue. Indeed, Mahānāma, the noble disciple whose mind is made straight gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. joy connected with the Dhamma. For one who is joyful, delight arises. For one whose mind is delighted, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. This is called, Mahānāma, ‘the noble disciple dwells in harmony with a populace gone astray, dwells without affliction with a populace afflicted, entered upon the stream of Dhamma, cultivates the recollection of virtue.’ Furthermore, Mahānāma, the noble disciple recollects their generosity: ‘Indeed, it is a gain for me, indeed, it is well-obtained for me! That I dwell in a home with a mind free from the stain of stinginess, among a populace overcome by the stain of stinginess; I am one who is open-handed, with pure hands, delighting in giving up, responsive to requests, delighting in sharing gifts.’ At whatever time, Mahānāma, the noble disciple recollects generosity, at that time, their mind is not overcome by lust, their mind is not overcome by hatred, their mind is not overcome by delusion; at that time, their mind is straight, focused on generosity. Indeed, Mahānāma, the noble disciple whose mind is straight gains understanding of the goal, gains understanding of the Dhamma, gains joy connected with the Dhamma. For one who is joyful, delight arises. For one whose mind is delighted, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. This is called, Mahānāma, ‘the noble disciple dwells in harmony with a populace gone astray, dwells without affliction with a populace afflicted, entered upon the stream of Dhamma, cultivates the recollection of generosity.’ Furthermore, Mahānāma, the noble disciple cultivates the recollection of deities: ‘There are the Four Great Kings, there are the Thirty-three Gods, there are the Yāma Gods, there are the Tusita Gods, there are the Nimmanarati Gods, there are the Paranimmitavasavatti Gods, there are the Brahma-group Gods, there are Gods beyond them. With such faith endowed, Those deities passed away from here, reborn there. Such faith also exists in me. With such virtue endowed, those deities passed away from here, reborn there. Such virtue also exists in me. With such learning endowed, those deities passed away from here, reborn there. Such learning also exists in me. With such generosity endowed, those deities passed away from here, reborn there. Such generosity also exists in me. With such wisdom endowed, those deities passed away from here, reborn there. Such wisdom also exists in me. O Mahānāma, at the time when a noble disciple recollects his own and those deities' faith, virtue, learning, generosity, and wisdom, his mind at that time is not beset by greed, not beset by hatred, not beset by delusion; his mind at that time is straight, concerning those deities. Indeed, O Mahānāma, a noble disciple with a straight mind gains insight into the meaning, gains insight into the Dhamma, gains joy connected with the Dhamma. For one who is joyful, rapture arises; for one with a rapturous mind, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. This is called, O Mahānāma: 'A noble disciple dwells having attained equality with a generation gone astray, dwells harmless among a harmful generation, having entered the stream of Dhamma, develops recollection of deities.' That noble disciple, O Mahānāma, who has attained the fruit, who has understood the teaching, he frequently dwells by this dwelling. The Tenth. The first chapter on those worthy of offerings. Its summary: Two worthy of offerings, faculties, powers, three thoroughbreds; Unsurpassed, recollection, with Mahānāma, these are ten.