Theravadan

From: Pali, Bhikkhu Ñāṇamoli

Asubhānantaraṃ uddiṭṭhāsu pana dasasu anussatīsuNow, ten recollections were listed next after the ten kinds of foulness (III.105).

punappunaṃ uppajjanato satiyeva anussati,As to these: Mindfulness (sati) itself is recollection (anussati) because it arises again and again;

pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati,or alternatively, the mindfulness (sati) that is proper (anurūpa) for a clansman gone forth out of faith, since it occurs only in those instances where it should occur, is “recollection” (anussati).

buddhaṃ ārabbha uppannā anussati buddhānussati,The recollection arisen inspired by the Enlightened One is the recollection of the Buddha.

buddhaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the Enlightened One’s special qualities as its object.

Dhammaṃ ārabbha uppannā anussati dhammānussati,The recollection arisen inspired by the Law is the recollection of the Dhamma.

svākkhātatādidhammaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the special qualities of the Law’s being well proclaimed, etc., as its object.

Saṅghaṃ ārabbha uppannā anussati saṅghānussati,The recollection arisen inspired by the Community is the recollection of the Saṅgha.

suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the Community’s special qualities of being entered on the good way, etc., as its object.

Sīlaṃ ārabbha uppannā anussati sīlānussati,The recollection arisen inspired by virtue is the recollection of virtue.

akhaṇḍatādisīlaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the special qualities of virtue’s untornness, etc., as its object.

Cāgaṃ ārabbha uppannā anussati cāgānussati,The recollection arisen inspired by generosity is the recollection of generosity.

muttacāgatādicāgaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with generosity’s special qualities of free generosity, etc., as its object.

Devatā ārabbha uppannā anussati devatānussati,The recollection arisen inspired by deities is the recollection of deities.

devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the special qualities of one’s own faith, etc., as its object with deities standing as witnesses.

Maraṇaṃ ārabbha uppannā anussati maraṇānussati,The recollection arisen inspired by death is the recollection of death.

jīvitindriyupacchedārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the termination of the life faculty as its object.

Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā,Mindfulness occupied with the body (kāya-gatā sati—lit. “body-gone mindfulness”): it is gone (gata) to the material body (kāya) that is analyzed into head hairs, etc., or it is gone into the body, thus it is “body-gone” (kāya-gatā).

kāyagatā ca sā sati cāti kāyagatasatīti vattabbeIt is body-gone (kāya-gatā) and it is mindfulness (sati), thus it is “body-gone-mindfulness” (kāyagatasati—single compound);

rassaṃ akatvā kāyagatāsatīti vuttā,but instead of shortening the vowel thus in the usual way, “body-gone mindfulness” (kāyagatā sati— compound adj. + noun) is said.

kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness that has as its object the sign of the bodily parts consisting of head hairs and the rest.

Ānāpāne ārabbha uppannā sati ānāpānassati,The mindfulness arisen inspired by breathing (ānāpāna) is mindfulness of breathing.

assāsapassāsanimittārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness that has as its object the sign of in-breaths and out-breaths.

Upasamaṃ ārabbha uppannā anussati upasamānussati,The recollection arisen inspired by peace is the recollection of peace.

sabbadukkhūpasamārammaṇāya satiyā etamadhivacanaṃ.This is a term that has as its object the stilling of all suffering.

Buddhānussatikathā(1) Recollection of the Enlightened One

Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yogināNow, a meditator with absolute confidence who wants to develop firstly the recollection of the Enlightened One among these ten

patirūpasenāsane rahogatena paṭisallīnenashould go into solitary retreat in a favourable abode

‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā.and recollect the special qualities of the Enlightened One, the Blessed One, as follows: That Blessed One is such since he is accomplished, fully enlightened, endowed with clear vision and virtuous conduct, sublime, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, enlightened and blessed (M I 37; A III 285).

Tatrāyaṃ anussaraṇanayo –Here is the way he recollects:

so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti anussarati.“That Blessed One is such since he is accomplished, he is such since he is fully enlightened, … he is such since he is blessed”—

Iminā ca iminā ca kāraṇenāti vuttaṃ hoti.he is so for these several reasons, is what is meant.

Tattha ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti anussarati.Herein, what he recollects firstly is that the Blessed One is accomplished (arahanta) for the following reasons: (i) because of remoteness (āraka), and (ii) because of his enemies (ari) and (iii) the spokes (ara) having been destroyed (hata), and (iv) because of his worthiness (araha) of requisites, etc., and (v) because of absence of secret (rahābhāva) evil-doing.

Ārakā hi so sabbakilesehi suvidūravidūre ṭhito(i) He stands utterly remote and far away from all defilements

maggena savāsanānaṃ kilesānaṃ viddhaṃsitattātibecause he has expunged all trace of defilement by means of the path—

ārakattā arahaṃ.because of such remoteness (āraka) he is accomplished (arahanta).

So tato ārakā nāma, yassa yenāsamaṅgitā;A man remote (āraka) indeed we call From something he has not at all;

Asamaṅgī ca dosehi, nātho tenārahaṃ matoti.The Saviour too that has no stain May well the name “accomplished” (arahanta) gain.

Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.(ii) And these enemies (ari), these defilements, are destroyed (hata) by the path—because the enemies are thus destroyed he is accomplished (arahanta) also.

Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;The enemies (ari) that were deployed, Greed and the rest, have been destroyed (hata)

Paññāsatthena nāthena, tasmāpi arahaṃ matoti.By his, the Helper’s, wisdom’s sword, So he is “accomplished” (arahanta), all accord.

Yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi(iii) Now, this wheel of the round of rebirths with its hub made of ignorance and of craving for becoming, with its spokes consisting of formations of merit and the rest, with its rim of ageing and death,

āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃwhich is joined to the chariot of the triple becoming by piercing it with the axle made of the origins of cankers (see M I 55),

anādikālappavattaṃ saṃsāracakkaṃ,has been revolving throughout time that has no beginning.

tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatātiAll of this wheel’s spokes (ara) were destroyed (hata) by him at the Place of Enlightenment, as he stood firm with the feet of energy on the ground of virtue, wielding with the hand of faith the axe of knowledge that destroys kamma—

arānaṃ hatattāpi arahaṃ.because the spokes are thus destroyed he is accomplished (arahanta) also.

Atha vā saṃsāracakkanti anamataggaṃ saṃsāravaṭṭaṃ vuccati.Or alternatively, it is the beginningless round of rebirths that is called the “wheel of the round of rebirths.”

Tassa ca avijjā nābhi, mūlattā.Ignorance is its hub because it is its root.

Jarāmaraṇaṃ nemi, pariyosānattā.Ageing-and-death is its rim because it terminates it.

Sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca,The remaining ten states of the dependent origination are its spokes because ignorance is their root and ageing-and-death their termination.

Tattha dukkhādīsu aññāṇaṃ avijjā.Herein, ignorance is unknowing about suffering and the rest.

Kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti,And ignorance in sensual becoming is a condition for formations in sensual becoming.

rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti,Ignorance in fine-material becoming is a condition for formations in fine-material becoming.

arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti.Ignorance in immaterial becoming is a condition for formations in immaterial becoming.

Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti,Formations in sensual becoming are a condition for rebirth-linking consciousness in sensual becoming.

esa nayo itaresu.And similarly with the rest.

Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti,Rebirth-linking consciousness in sensual becoming is a condition for mentality-materiality in sensual becoming.

tathā rūpabhave.Similarly in fine-material becoming.

Arūpabhave nāmasseva paccayo hoti.In immaterial becoming it is a condition for mentality only.

Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti,Mentality-materiality in sensual becoming is a condition for the sixfold base in sensual becoming.

rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti,Mentality-materiality in fine-material becoming is a condition for three bases in fine-material becoming.

arūpabhave nāmaṃ arūpabhave ekassa āyatanassa paccayo hoti.Mentality in immaterial becoming is a condition for one base in immaterial becoming.

Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti,The sixfold base in sensual becoming is a condition for six kinds of contact in sensual becoming.

rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ paccayā honti,Three bases in fine-material becoming are conditions for three kinds of contact in fine-material becoming.

arūpabhave ekaṃ āyatanaṃ arūpabhave ekassa phassassa paccayo hoti.The mind base alone in immaterial becoming is a condition for one kind of contact in immaterial becoming.

Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti,The six kinds of contact in sensual becoming are conditions for six kinds of feeling in sensual becoming.

rūpabhave tayo phassā tattheva tissannaṃ,Three kinds of contact in fine-material becoming are conditions for three kinds of feeling there too.

arūpabhave eko tattheva ekissā vedanāya paccayo hoti.One kind of contact in immaterial becoming is a condition for one kind of feeling there too.

Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti,The six kinds of feeling in sensual becoming are conditions for the six groups of craving in sensual becoming.

rūpabhave tisso tattheva tiṇṇaṃ,Three in the fine-material becoming are for three there too.

arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti.One kind of feeling in the immaterial becoming is a condition for one group of craving in the immaterial becoming.

Tattha tattha sā sā taṇhā tassa tassa upādānassa,The craving in the several kinds of becoming is a condition for the clinging there.

Upādānādayo bhavādīnaṃ.Clinging, etc., are the respective conditions for becoming and the rest.

Kathaṃ?In what way?

Idhekacco kāme paribhuñjissāmīti kāmupādānapaccayāHere someone thinks, “I shall enjoy sense desires,” and with sense-desire clinging as condition

kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati,he misconducts himself in body, speech, and mind.

duccaritapāripūriyā apāye upapajjati.Owing to the fulfilment of his misconduct he reappears in a state of loss (deprivation).

Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo,The kamma that is the cause of his reappearance there is kamma-process becoming,

kammanibbattā khandhā upapattibhavo,the aggregates generated by the kamma are rebirth-process becoming,

khandhānaṃ nibbatti jāti,the generating of the aggregates is birth,

paripāko jarā, bhedo maraṇaṃ.their maturing is ageing, their dissolution is death.

Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati,Another thinks, “I shall enjoy the delights of heaven,” and in the parallel manner he conducts himself well.

sucaritapāripūriyā sagge upapajjati.Owing to the fulfilment of his good conduct he reappears in a sensual-sphere heaven.

Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.The kamma that is the cause of his reappearance there is kamma-process becoming, and the rest as before.

Aparo pana brahmalokasampattiṃ anubhavissāmītiAnother thinks, “I shall enjoy the delights of the Brahmā-world,”

kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti,and with sense-desire clinging as condition he develops loving-kindness, compassion, gladness, and equanimity.

bhāvanāpāripūriyā brahmaloke nibbattati.Owing to the fulfilment of the meditative development he is reborn in the Brahmā-world.

Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.The kamma that is the cause of his rebirth there is kamma-process becoming, and the rest is as before.

Aparo arūpabhave sampattiṃ anubhavissāmītiYet another thinks, “I shall enjoy the delights of immaterial becoming,”

tatheva ākāsānañcāyatanādisamāpattiyo bhāveti,and with the same condition he develops the attainments beginning with the base consisting of boundless space.

bhāvanāpāripūriyā tattha tattha nibbattati.Owing to the fulfilment of the development he is reborn in one of these states.

Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo,The kamma that is the cause of his rebirth there is kamma-process becoming,

kammanibbattā khandhā upapattibhavo,the aggregates generated by the kamma are rebirth-process becoming,

khandhānaṃ nibbatti jāti,the generating of the aggregates is birth,

paripāko jarā, bhedo maraṇanti.their maturing is ageing, their dissolution is death (see M II 263).

Esa nayo sesupādānamūlikāsupi yojanāsu.The remaining kinds of clinging are construable in the same way.

Evaṃ ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.So, “Understanding of discernment of conditions thus, ‘Ignorance is a cause, formations are causally arisen, and both these states are causally arisen,’ is knowledge of the causal relationship of states.

Atītampi addhānaṃ anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇantiUnderstanding of discernment of conditions thus, ‘In the past and in the future ignorance is a cause, formations are causally arisen, and both these states are causally arisen,’ is knowledge of the causal relationship of states” (Paṭis I 50),

eteneva nayena sabbapadāni vitthāretabbāni.and all the clauses should be given in detail in this way.

Tattha avijjāsaṅkhārā eko saṅkhepo,Herein, ignorance and formations are one summarization;

viññāṇanāmarūpasaḷāyatanaphassavedanā eko,consciousness, mentality-materiality, the sixfold base, contact, and feeling are another;

taṇhupādānabhavā eko,craving, clinging, and becoming are another;

jātijarāmaraṇaṃ eko.and birth and ageing-and-death are another.

Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato.Here the first summarization is past, the two middle ones are present, and birth and ageing-and-death are future.

Iti bhagavā etaṃ catusaṅkhepaṃ tiyaddhaṃ vīsatākāraṃ tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati.Now, the Blessed One knew, saw, understood, and penetrated in all aspects this dependent origination with its four summarizations, its three times, its twenty aspects, and its three links.

Taṃ ñātaṭṭhena ñāṇaṃ,“Knowledge is in the sense of that being known,

pajānanaṭṭhena paññā,and understanding is in the sense of the act of understanding that.

tena vuccati paccayapariggahe paññā dhammaṭṭhitiñāṇanti.Hence it was said: ‘Understanding of discernment of conditions is knowledge of the causal relationship of states’” (Paṭis I 52).

Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvāThus when the Blessed One, by correctly knowing these states with knowledge of relations of states,

tesu nibbindanto virajjanto vimuccantobecame dispassionate towards them, when his greed faded away, when he was liberated,

vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi.then he destroyed, quite destroyed, abolished, the spokes of this wheel of the round of rebirths of the kind just described.

Evampi arānaṃ hatattā arahaṃ.Because the spokes are thus destroyed he is accomplished (arahanta) also.

Arā saṃsāracakkassa, hatā ñāṇāsinā yato;The spokes (ara) of rebirth’s wheel have been Destroyed (hata) with wisdom’s weapon keen

Lokanāthena tenesa, arahanti pavuccati.By him, the Helper of the World, And so “accomplished” (arahanta) he is called.

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca.(iv) And he is worthy (arahati) of the requisites of robes, etc., and of the distinction of being accorded homage because it is he who is most worthy of offerings.

Teneva ca uppanne tathāgate yekeci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti.For when a Perfect One has arisen, important deities and human beings pay homage to none else;

Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi.for Brahmā Sahampati paid homage to the Perfect One with a jewelled garland as big as Sineru,

Yathābalañca aññe devā manussā ca bimbisārakosalarājādayo.and other deities did so according to their means, as well as human beings as King Bimbisāra of Magadha and the king of Kosala.

Parinibbutampi ca bhagavantaṃ uddissaAnd after the Blessed One had finally attained Nibbāna,

channavutikoṭidhanaṃ vissajjetvāKing Asoka renounced wealth to the amount of ninety-six million for his sake

asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi.and founded eight-four thousand monasteries throughout all Jambudīpa (India).

Ko pana vādo aññesaṃ pūjāvisesānanti paccayādīnaṃ arahattāpi arahaṃ.And so, with all these, what need to speak of others? Because of worthiness of requisites he is accomplished (arahanta) also.

Pūjāvisesaṃ saha paccayehi, Yasmā ayaṃ arahati lokanātho;So he is worthy, the Helper of the World, Of homage paid with requisites;

Atthānurūpaṃ arahanti loke, Tasmā jino arahati nāmametaṃ.the word “Accomplished” (arahanta) has this meaning in the world: Hence the Victor is worthy of that word.

Yathā ca loke yekeci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti(v) And he does not act like those fools in the world who vaunt their cleverness and yet do evil, but in secret for fear of getting a bad name.

pāpakaraṇe rahābhāvatopi arahaṃ.Because of absence of secret (rahābhāva) evil-doing he is accomplished (arahanta) also.

Yasmā natthi raho nāma, pāpakammesu tādino;No secret evil deed may claim An author so august;

Rahābhāvena tenesa, arahaṃ iti vissuto.the name “Accomplished” (arahanta) is his deservedly By absence of such secrecy (rahābhāva).

Evaṃ sabbathāpi –So in all ways:

Ārakattā hatattā ca, kilesārīna so muni;The Sage of remoteness unalloyed, Vanquished defiling foes deployed,

Hatasaṃsāracakkāro, paccayādīna cāraho;The spokes of rebirth’s wheel destroyed, Worthy of requisites employed,

Na raho karoti pāpāni, arahaṃ tena vuccatīti.Secret evil he does avoid: For these five reasons he may claim This word “accomplished” for his name.

Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho.He is fully enlightened (sammāsambuddha) because he has discovered (buddha) all things rightly (sammā) and by himself (sāmaṃ).

Tathāhi esa sabbadhamme sammā sāmañca buddho,In fact, all things were discovered by him rightly by himself in that he discovered,

abhiññeyye dhamme abhiññeyyato buddho,of the things to be directly known, that they must be directly known (that is, learning about the four truths),

pariññeyye dhamme pariññeyyato,of the things to be fully understood that they must be fully understood (that is, penetration of suffering),

pahātabbe dhamme pahātabbato,of the things to be abandoned that they must be abandoned (that is, penetration of the origin of suffering),

sacchikātabbe dhamme sacchikātabbato,of the things to be realized that they must be realized (that is, penetration of the cessation of suffering),

bhāvetabbe dhamme bhāvetabbato.and of the things to be developed that they must be developed (that is, penetration of the path).

Teneva cāha –Hence it is said:

Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;What must be directly known is directly known, What has to be developed has been developed,

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇāti. (ma. ni. 2.399; su. ni. 563)What has to be abandoned has been abandoned; And that, brahman, is why I am enlightened (Sn 558).

Sabbathāpi viditalokattā pana lokavidū.He is the knower of worlds because he has known the world in all ways.

So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi.For the Blessed One has experienced, known and penetrated the world in all ways to its individual essence, its arising, its cessation, and the means to its cessation,

Yathāha – ‘‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati,according as it is said: “Friend, that there is a world’s end where one neither is born nor ages nor dies nor passes away nor reappears,

nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi,which is to be known or seen or reached by travel—that I do not say.

na cāhaṃ, āvuso, apatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.Yet I do not say that there is ending of suffering without reaching the world’s end.

Api cāhaṃ, āvuso, imasmiññeva byāmamatte kaḷevare sasaññimhi samanakeRather, it is in this fathom-long carcass with its perceptions and its consciousness

lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.that I make known the world, the arising of the world, the cessation of the world, and the way leading to the cessation of the world.

Gamanena na pattabbo, lokassanto kudācanaṃ;“Tis utterly impossible To reach by travel the world’s end;

Na ca apatvā lokantaṃ, dukkhā atthi pamocanaṃ.But there is no escape from pain Until the world’s end has been reached.

Tasmā have lokavidū sumedho, Lokantagū vūsitabrahmacariyo;It is a sage, a knower of the worlds, Who gets to the world’s end, and it is he Whose life divine is lived out to its term;

Lokassa antaṃ samitāvi ñatvā, Nāsīsati lokamimaṃ parañcāti. (saṃ. ni. 1.107; a. ni. 4.45)He is at peace who the world’s end has known And hopes for neither this world nor the next” (S I 62).

Apica tayo lokā saṅkhāraloko sattaloko okāsalokoti.Moreover, there are three worlds: the world of formations, the world of beings, and the world of location.

Tattha eko loko sabbe sattā āhāraṭṭhitikāti (paṭi. ma. 1.112) āgataṭṭhāneHerein, in the passage, “One world: all beings subsist by nutriment” (Paṭis I 122),

saṅkhāraloko veditabbo.the world of formations is to be understood.

Sassato lokoti vā asassato lokoti vāti (dī. ni. 1.421) āgataṭṭhāne sattaloko.In the passage, “‘The world is eternal’ or ‘The world is not eternal’” (M I 426) it is the world of beings.

Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā;In the passage: “As far as moon and sun do circulate Shining and lighting up the four directions,

Tāva sahassadhā loko, ettha te vattatī vasoti. (ma. ni. 1.503)Over a thousand times as great a world Your power holds unquestionable sway” (M I 328)—

Āgataṭṭhāne okāsaloko.it is the world of location.

Tampi bhagavā sabbathā avedi.The Blessed One has known that in all ways too.

Tathā hissa ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca.Likewise, because of the words: “One world: all beings subsist by nutriment. Two worlds: mentality and materiality.

Tayo lokā tisso vedanā. Cattāro lokā cattāro āhārā.Three worlds: three kinds of feeling. Four worlds: four kinds of nutriment.

Pañca lokā pañcupādānakkhandhā. Cha lokā cha ajjhattikāni āyatanāni.Five worlds: five aggregates as objects of clinging. Six worlds: six internal bases.

Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā aṭṭha lokadhammā.Seven worlds: seven stations of consciousness. Eight worlds: eight worldly states.

Nava lokā nava sattāvāsā. Dasa lokā dasāyatanāni.Nine worlds: nine abodes of beings. Ten worlds: ten bases.

Dvādasa lokā dvādasāyatanāni. Aṭṭhārasa lokā aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112)Twelve worlds: twelve bases. Eighteen worlds: eighteen elements” (Paṭis I 122),

ayaṃ saṅkhāralokopi sabbathā vidito.this world of formations was known to him in all ways.

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti,But he knows all beings’ habits, knows their inherent tendencies, knows their temperaments, knows their bents,

apparajakkhe mahārajakkhe, tikkhindriye mudindriye,knows them as with little dust on their eyes and with much dust on their eyes, with keen faculties and with dull faculties,

svākāre dvākāre, suviññāpaye duviññāpaye, bhabbe abhabbe satte jānāti.with good behaviour and with bad behaviour, easy to teach and hard to teach, capable and incapable of achievement (cf. Paṭis I 121),

Tasmāssa sattalokopi sabbathā vidito.therefore this world of beings was known to him in all ways.

Yathā ca sattaloko, evaṃ okāsalokopi.And as the world of beings so also the world of location.

Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni catutiṃsasatāni ca paññāsañca yojanāni.For accordingly this world measures as follows: One world-sphere is twelve hundred thousand leagues and thirty-four hundred and fifty leagues (1,203,450) in breadth and width.

Parikkhepato pana –In circumference, however:

Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ;The measure of it all around Is six and thirty hundred thousand

Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca.And then ten thousand in addition, Four hundred too less half a hundred (3,610,350).

Tattha –Herein:

Duve satasahassāni, cattāri nahutāni ca;Two times a hundred thousand leagues And then four nahutas as well (240,000):

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.This earth, this “Bearer of All Wealth,” Has that much thickness, as they tell.

Tassāyeva sandhārakaṃ –And its support:

Cattāri satasahassāni, aṭṭheva nahutāni ca;Four times a hundred thousand leagues And then eight nahutas as well (480,000):

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.The water resting on the air Has that much thickness, as they tell.

Tassāpi sandhārako –And the support of that:

Nava satasahassāni, māluto nabhamuggato;Nine times a hundred thousand goes The air out in the firmament

Saṭṭhiñceva sahassāni, esā lokassa saṇṭhiti.And sixty thousand more besides (960,000) So this much is the world’s extent.

Evaṃ saṇṭhite cettha yojanānaṃ –Such is its extent. And these features are to be found in it:

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave; Accuggato tāvadeva, sineru pabbatuttamo.Sineru, tallest of all mountains, plunges down into the sea Full four and eighty thousand leagues, and towers up in like degree

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ; Ajjhogāḷhuggatā dibbā, nānāratanacittitā.Seven concentric mountain rings surround Sineru in suchwise That each of them in depth and height is half its predecessor’s size:

Yugandharo īsadharo, karavīko sudassano; Nemindharo vinatako, assakaṇṇo giri brahā.Vast ranges called Yugandhara, Ìsadhara, Karavīka, Sudassana, Nemindhara, Vinataka, Assakaṇṇa.

Ete satta mahāselā, sinerussa samantato; Mahārājānamāvāsā, devayakkhanisevitā.Heavenly breezes fan their cliffs agleam with gems, and here reside The Four Kings of the Cardinal Points, and other gods and sprites beside.

Yojanānaṃ satānucco, himavā pañca pabbato;Himālaya’s lofty mountain mass rises in height five hundred leagues

Yojanānaṃ sahassāni, tīṇi āyatavitthato.And in its width and in its breadth it covers quite three thousand leagues,

Caturāsītisahassehi, kūṭehi paṭimaṇḍito;And then it is bedecked besides with four and eighty thousand peaks.

Tipañcayojanakkhandha-parikkhepā nagavhayā. Paññāsayojanakkhandha-sākhāyāmā samantato; Satayojanavitthiṇṇā, tāvadeva ca uggatā; Jambū yassānubhāvena, jambudīpo pakāsito.The Jambu Tree called Nāga lends the name, by its magnificence, To Jambudīpa’s land; its trunk, thrice five leagues in circumference, Soars fifty leagues, and bears all round branches of equal amplitude, So that a hundred leagues define diameter and altitude.

Dveasīti sahassāni, ajjhogāḷho mahaṇṇave; Accuggato tāvadeva, cakkavāḷasiluccayo;The World-sphere Mountains’ line of summits plunges down into the sea Just two and eighty thousand leagues, and towers up in like degree,

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti.Enringing one world-element all round in its entirety.

Yañcetaṃ jambuyā pamāṇaṃ,And the size of the Jambu (Rose-apple) Tree is the same as that of

etadeva asurānaṃ citrapāṭaliyā, garuḷānaṃ simbalirukkhassa,the Citrapāṭaliya Tree of the Asura demons, the Simbali Tree of the Garuḷa demons,

aparagoyāne kadambassa, uttarakurūsu kapparukkhassa,the Kadamba Tree in the western continent of Aparagoyana, the Kappa Tree in the northern continent of the Uttarakurus,

pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti.the Sirīsa Tree in the eastern continent of Pubbavideha, and the Pāricchattaka Tree in the heaven of the Deities of the Thirty-three (Tāvatiṃsa).

Tenāhu porāṇā –Hence the Ancients said:

Pāṭalī simbalī jambū, devānaṃ pāricchattako; Kadambo kapparukkho ca, sirīsena bhavati sattamanti.The Pāṭali, Simbali, and Jambu, the deities’ Pāricchattaka, The Kadamba, the Kappa Tree and the Sirīsa as the seventh.

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ.Herein, the moon’s disk is forty-nine leagues across

Sūriyamaṇḍalaṃ paññāsayojanaṃ.and the sun’s disk is fifty leagues.

Tāvatiṃsabhavanaṃ dasasahassayojanaṃ.The realm of Tāvatiṃsa (the Thirty-three Gods) is ten thousand leagues.

Tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca.Likewise the realm of the Asura demons, the great Avīci (unremitting) Hell, and Jambudīpa (India).

Aparagoyānaṃ sattasahassayojanaṃ.Aparagoyāna is seven thousand leagues.

Tathā pubbavidehaṃ.Likewise Pubbavideha.

Uttarakuru aṭṭhasahassayojanaṃ.Uttarakurū is eight thousand leagues.

Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro.And herein, each great continent is surrounded by five hundred small islands.

Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu.And the whole of that constitutes a single world-sphere, a single world-element.

Tadantaresu lokantarikanirayā.Between this and the adjacent world-spheres are the Lokantarika (world-interspace) hells.

Evaṃ anantāni cakkavāḷāni anantā lokadhātuyoSo the world-spheres are infinite in number, the world-elements are infinite,

bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi.and the Blessed One has experienced, known and penetrated them with the infinite knowledge of the Enlightened Ones.

Evamassa okāsalokopi sabbathā vidito.Therefore this world of location was known to him in all ways too.

Evampi sabbathā viditalokattā lokavidū.So he is “knower of worlds” because he has seen the world in all ways.

Attanā pana guṇehi visiṭṭhatarassa kassaci abhāvatoIn the absence of anyone more distinguished for special qualities than himself,

natthi etassa uttaroti anuttaro.there is no one to compare with him, thus he is incomparable.

Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati,For in this way he surpasses the whole world in the special quality of virtue,

samādhipaññāvimuttivimuttiñāṇadassanaguṇenāpi.and also in the special qualities of concentration, understanding, deliverance, and knowledge and vision of deliverance.

Sīlaguṇenāpi asamo asamasamoIn the special quality of virtue he is without equal, he is the equal only of those other Enlightened Ones without equal,

appaṭimo appaṭibhāgo appaṭipuggalo…pe…he is without like, without double, without counterpart; …

vimuttiñāṇadassanaguṇenāpi.in the special quality of knowledge and vision of deliverance he is … without counterpart,

Yathāha – ‘‘na kho panāhaṃ samanupassāmi sadevake loke samārake…pe…according as it is said: “I do not see in the world with its deities, its Māras and its Brahmās,

sadevamanussāya pajāyain this generation with its ascetics and brahmans, with its princes and men,

attanā sīlasampannatara’’nti vitthāro.anyone more perfect in virtue than myself” (S I 139), with the rest in detail,

Evaṃ aggapasādasuttādīni (a. ni. 4.34; itivu. 90)and likewise in the Aggappasāda Sutta (A II 34; It 87), and so on,

‘‘na me ācariyo atthī’’tiādikā (ma. ni. 1.285; mahāva. 11) gāthāyo ca vitthāretabbā.and in the stanzas beginning, “I have no teacher and my like does not exist in all the world” (M I 171), all of which should be taken in detail.

Purisadamme sāretīti purisadammasārathi.He guides (sāreti) men to be tamed (purisa-damme), thus he is leader of men to be tamed (purisadammasārathī);

Dameti vinetīti vuttaṃ hoti.he tames, he disciplines, is what is meant.

Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi.Herein, animal males (purisā) and human males, and non-human males that are not tamed but fit to be tamed (dametuṃ yuttā) are “men to be tamed” (purisadammā).

Tathā hi bhagavatā tiracchānapurisāpi apalālo nāgarājā, cūḷodaro, mahodaro,For the animal males, namely, the royal nāga (serpent) Apalāla, Cūḷodara, Mahodara,

aggisikho, dhūmasikho, aravāḷo nāgarājā, dhanapālako hatthīti evamādayoAggisikha, Dhūmasikha, the royal nāga Āravāḷa, the elephant Dhanapālaka, and so on,

damitā nibbisā katā saraṇesu ca sīlesu ca patiṭṭhāpitā,were tamed by the Blessed One, freed from the poison of defilement and established in the refuges and the precepts of virtue;

manussapurisāpi saccakanigaṇṭhaputtaambaṭṭhamāṇavapokkharasāti soṇadantakūṭadantādayo,and also the human males, namely, Saccaka the Nigaṇṭhas’ (Jains’) son, the brahman student Ambaṭṭha, Pokkharasāti, Soṇadaṇḍa, Kūṭadanta, and so on;

amanussapurisāpi āḷavakasūcilomakharalomayakkhasakkadevarājādayoand also the non-human males, namely, the spirits Āḷavaka, Sūciloma and Kharaloma, Sakka Ruler of Gods, etc.,

damitā vinītā vicitrehi vinayanūpāyehi.were tamed and disciplined by various disciplinary means.

‘‘Ahaṃ kho, kesi, purisadamme saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.11) idañcettha suttaṃ vitthāretabbaṃ.And the following sutta should be given in full here: “I discipline men to be tamed sometimes gently, Kesi, and I discipline them sometimes roughly, and I discipline them sometimes gently and roughly” (A II 112).

Apica bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttari maggapaṭipadaṃ ācikkhanto dantepi dametiyeva.Then the Blessed One moreover further tames those already tamed, doing so by announcing the first jhāna, etc., respectively to those whose virtue is purified, etc., and also the way to the higher path to stream enterers, and so on.

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ.Or alternatively, the words incomparable leader of men to be tamed can be taken together as one clause.

Bhagavā hi tathā purisadamme sāreti,For the Blessed One so guides men to be tamed

yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti.that in a single session they may go in the eight directions by the eight liberations without hesitation.

Tasmā anuttaro purisadammasārathīti vuccati.Thus he is called the incomparable leader of men to be tamed.

‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.And the following sutta passage should be given in full here: “Guided by the elephant-tamer, bhikkhus, the elephant to be tamed goes in one direction …” (M III 222).

Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā.He teaches (anusāsati) by means of the here and now, of the life to come, and of the ultimate goal, according as befits the case, thus he is the Teacher (satthar).

Apica satthā viyāti satthā, bhagavā satthavāho.And furthermore this meaning should be understood according to the Niddesa thus: “‘Teacher (satthar)’: the Blessed One is a caravan leader (satthar) since he brings home caravans (sattha).

Yathā satthavāho satthe kantāraṃ tāreti corakantāraṃ tāretiJust as one who brings a caravan home gets caravans across a wilderness, gets them across a robber-infested wilderness,

vāḷakantāraṃ tāreti dubbhikkhakantāraṃ tāreti nirudakakantāraṃ tāretigets them across a wild-beast-infested wilderness, gets them across a foodless wilderness, gets them across a waterless wilderness,

uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti,gets them right across, gets them quite across, gets them properly across, gets them to reach a land of safety,

evameva bhagavā satthā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāretītiādinā niddesanayenapettha attho veditabbo.so too the Blessed One is a caravan leader, one who brings home the caravans, he gets them across a wilderness, gets them across the wilderness of birth” (Nidd I 446).

Devamanussānanti devānañca manussānañca.Of gods and men: devamanussānaṃ = devānañ ca manussānañ ca (resolution of compound).

Ukkaṭṭhaparicchedavasena, bhabbapuggalaparicchedavasena cetaṃ vuttaṃ.This is said in order to denote those who are the best and also to denote those persons capable of progress.

Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva.For the Blessed One as a teacher bestowed his teaching upon animals as well.

Tepi hi bhagavato dhammassavanena upanissayasampattiṃ patvāFor when animals can, through listening to the Blessed One’s Dhamma, acquire the benefit of a suitable rebirth as support for progress,

tāya eva upanissayasampattiyā dutiye vā tatiye vā attabhāve maggaphalabhāgino honti.and with the benefit of that same support they come, in their second or third rebirth, to partake of the path and its fruition.

Maṇḍūkadevaputtādayo cettha nidassanaṃ.Maṇḍūka, the deity’s son, and others illustrate this.

Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desiyamāneWhile the Blessed One was teaching the Dhamma to the inhabitants of the city of Campā on the banks of the Gaggarā Lake, it seems,

eko maṇḍūko bhagavato sare nimittaṃ aggahesi,a frog (maṇḍūka) apprehended a sign in the Blessed One’s voice.

taṃ eko vacchapālako daṇḍaṃ olubbha tiṭṭhanto sīse sannirumbhitvā aṭṭhāsi.A cowherd who was standing leaning on a stick put his stick on the frog’s head and crushed it.

So tāvadeva kālaṅkatvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti.He died and was straight away reborn in a gilded, divine palace, twelve leagues broad in the realm of the Thirty-three (Tāvatiṃsa).

Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvāHe found himself there, as if waking up from sleep, amidst a host of celestial nymphs,

‘‘are ahampi nāma idha nibbatto, kiṃ nu kho kammamakāsi’’nti āvajjentoand he exclaimed, “So I have actually been reborn here. What deed did I do?”

na aññaṃ kiñci addasa aññatra bhagavato sare nimittaggāhā.When he sought for the reason, he found it was none other than his apprehension of the sign in the Blessed One’s voice.

So tāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi.He went with his divine palace at once to the Blessed One and paid homage at his feet.

Bhagavā jānantova pucchi –Though the Blessed One knew about it, he asked him:

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ; Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.“Who now pays homage at my feet, Shining with glory of success, Illuminating all around With beauty so outstanding?”

Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;“In my last life I was a frog, The waters of a pond my home;

Tava dhammaṃ suṇantassa, avadhi vacchapālakoti.A cowherd’s crook ended my life While listening to your Dhamma” (Vv 49).

Bhagavā tassa dhammaṃ desesi.The Blessed One taught him the Dhamma.

Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.Eighty-four thousand creatures gained penetration to the Dhamma.

Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkamīti.As soon as the deity’s son became established in the fruition of stream-entry he smiled and then vanished.

Yaṃ pana kiñci atthi ñeyyaṃ nāma, sabbasseva buddhattā vimokkhantikaññāṇavasena buddho.He is enlightened (buddha) with the knowledge that belongs to the fruit of liberation, since everything that can be known has been discovered (buddha) by him.

Yasmā vā cattāri saccāni attanāpi bujjhi,Or alternatively, he discovered (bujjhi) the four truths by himself

aññepi satte bodhesi,and awakened (bodhesi) others to them,

tasmā evamādīhipi kāraṇehi buddho.thus and for other such reasons he is enlightened (buddha).

Imassa ca panatthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho.And in order to explain this meaning the whole passage in the Niddesa beginning thus: “He is the discoverer (bujjhitar) of the truths, thus he is enlightened (buddha).

Bodhetā pajāyāti buddho’’tiHe is the awakened (bodhetar) of the generation, thus he is enlightened (buddha)” (Nidd I 457),

evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.or the same passage from the Paṭisambhidā (Paṭis I 174), should be quoted in detail.

Bhagavāti idaṃ panassa guṇavisiṭṭhasabbasattuttamagarugāravādhivacanaṃ.Blessed (bhagavant) is a term signifying the respect and veneration accorded to him as the highest of all beings and distinguished by his special qualities.

Tenāhu porāṇā –Hence the Ancients said:

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ; Garugāravayutto so, bhagavā tena vuccatī’’ti.“Blessed” is the best of words, “Blessed” is the finest word; Deserving awe and veneration, Blessed is the name therefore.

Catubbidhaṃ vā nāmaṃOr alternatively, names are of four kinds:

āvatthikaṃ liṅgikaṃ nemittikaṃ adhiccasamuppannanti.denoting a period of life, describing a particular mark, signifying a particular acquirement, and fortuitously arisen,

Adhiccasamuppannaṃ nāma lokiyavohārena yadicchakanti vuttaṃ hoti.which last in the current usage of the world is called “capricious.”

Tattha vaccho dammo balībaddoti evamādi āvatthikaṃ.Herein, names denoting a period of life are those such as “yearling calf” (vaccha), “steer to be trained” (damma), “yoke ox” (balivaddha), and the like.

Daṇḍī chattī sikhī karīti evamādi liṅgikaṃ.Names describing a particular mark are those such as “staff-bearer” (daṇḍin), “umbrella-bearer” (chattin), “topknot-wearer” (sikhin), “hand possessor” (karin—elephant), and the like.

Tevijjo chaḷabhiññoti evamādi nemittikaṃ.Names signifying a particular acquirement are those such as “possessor of the threefold clear vision” (tevijja), “possessor of the six direct-knowledges” (chaḷabhiñña), and the like.

Sirivaḍḍhako dhanavaḍḍhakoti evamādiSuch names are Sirivaḍḍhaka (“Augmenter of Lustre”), Dhanavaḍḍhaka (“Augmenter of Wealth”), etc.,

vacanatthaṃ anapekkhitvā pavattaṃ adhiccasamuppannaṃ.are fortuitously arisen names; they have no reference to the word-meanings.

Idaṃ pana bhagavāti nāmaṃ nemittikaṃ,This name, Blessed, is one signifying a particular acquirement;

na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ,it is not made by Mahā-Māyā, or by King Suddhodana, or by the eighty thousand kinsmen,

na sakkasantusitādīhi devatāvisesehi.or by distinguished deities like Sakka, Santusita, and others.

Vuttampi cetaṃ dhammasenāpatināAnd this is said by the General of the Law:

‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe…“‘Blessed’: this is not a name made by a mother …

vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).This name ‘Buddha,’ which signifies final liberation, is a realistic description of Buddhas (Enlightened Ones), the Blessed Ones, together with their obtainment of omniscient knowledge at the root of an Enlightenment Tree” (Paṭis I 174; Nidd I 143).

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –Now, in order to explain also the special qualities signified by this name they cite the following stanza:

‘‘Bhagī bhajī bhāgi vibhattavā iti, Akāsi bhagganti garūti bhāgyavā; Bahūhi ñāyehi subhāvitattano, Bhavantago so bhagavāti vuccatī’’ti.Bhagī bhajī bhāgī vibhattavā iti Akāsi bhaggan ti garū ti bhāgyavā Bahūhi ñāyehi subhāvitattano Bhavantago so bhagavā ti vuccati. The reverend one (garu) has blessings (bhagī), is a frequenter (bhajī), a partaker (bhāgī), a possessor of what has been analyzed (vibhattavā); He has caused abolishing (bhagga), he is fortunate (bhāgyavā), He has fully developed himself (subhāvitattano) in many ways; He has gone to the end of becoming (bhavantago); thus is called “Blessed” (bhagavā).

Niddese (mahāni. 84) vuttanayeneva cettha tesaṃ tesaṃ padānaṃ attho daṭṭhabbo.The meaning of these words should be understood according to the method of explanation given in the Niddesa (Nidd I 142).

Ayaṃ pana aparo nayo.But there is this other way:

Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā; Bhattavā vantagamano, bhavesu bhagavā tatoti.Bhāgyavā bhaggavā yutto bhagehi ca vibhattavā. Bhattavā vanta-gamano bhavesu: bhagavā tato. He is fortunate (bhāgyavā), possessed of abolishment (bhaggavā), associated with blessings (yutto bhagehi), and a possessor of what has been analyzed (vibhattavā). He has frequented (bhattavā), and he has rejected going in the kinds of becoming (VAnta-GAmano BHAvesu), thus he is Blessed (Bhagavā).

Tattha vaṇṇāgamo vaṇṇavipariyayotiādikaṃ niruttilakkhaṇaṃ gahetvāHerein, by using the characteristic of language beginning with “vowel augmentation of syllable, elision of syllable” (see Kāśikā VI.3.109),

saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvāor by using the characteristic of insertion beginning with the example of pisodara, etc. (see Pāṇini, Gaṇapāṭha 6, 3, 109),

yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ.it may be known that he can also be called “blessed” (bhagavā) when he can be called “fortunate” (bhāgyavā) owing to the fortunateness (bhāgya) to have reached the further shore of the ocean of perfection of giving, virtue, etc., which produce mundane and supramundane bliss (See Khp-a 108.).

Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā-Similarly, he can also be called “blessed” (bhagavā) when he can be called “possessed of abolishment” (bhaggavā) owing to the following menaces having been abolished; for he has abolished (abhañji) all the hundred thousand kinds of trouble, anxiety and defilement classed as greed, as hate, as delusion, and as misdirected attention; as consciencelessness and shamelessness, as anger and enmity, as contempt and domineering, as envy and avarice, as deceit and fraud, as obduracy and presumption, as pride and haughtiness, as vanity and negligence, as craving and ignorance;

tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa-as the three roots of the unprofitable, kinds of misconduct, defilement, stains, fictitious perceptions, applied thoughts, and diversifications; as the four perversenesses,

āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā-cankers, ties, floods, bonds, bad ways, cravings, and clingings; as the five wildernesses in the heart, shackles in the heart, hindrances, and kinds of delight;

chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata-as the six roots of discord, and groups of craving; as the seven inherent tendencies; as the eight wrongnesses; as the nine things rooted in craving; as the ten courses of unprofitable action; as the sixty-two kinds of false view;

aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni,as the hundred and eight ways of behaviour of craving—

saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji. Tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati.or in brief, the five Māras, that is to say, the Māras of defilement, of the aggregates, and of kamma-formations, Māra as a deity, and Māra as death.

Āha cettha –And in this context it is said:

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;He has abolished (bhagga) greed and hate, Delusion too, he is canker-free;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.Abolished every evil state, “Blessed” his name may rightly be.

Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti.And by his fortunateness (bhāgyavatā) is indicated the excellence of his material body which bears a hundred characteristics of merit;

Bhaggadosatāya dhammakāyasampatti.and by his having abolished defects (bhaggadosatā) is indicated the excellence of his Dhamma body.

Tathā lokiyasarikkhakānaṃ bahumatabhāvo,Likewise, by his fortunateness is indicated the esteem of worldly people; and by his having abolished defects, the esteem of those who resemble him.

gahaṭṭhapabbajitehi abhigamanīyatā,And by his fortunateness it is indicated that he is fit to be relied on by laymen; and by his having abolished defects that he is fit to be relied on by those gone forth into homelessness;

abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo,and when both have relied on him, they acquire relief from bodily and mental pain

āmisadānadhammadānehi upakāritā,as well as help with both material and Dhamma gifts,

lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti.and they are rendered capable of finding both mundane and supramundane bliss.

Tasmā imehi bhagehi yuttattāpiHe is also called “blessed” (bhagavā) since he is “associated with blessings” (bhagehi yuttattā) such as those of the following kind,

bhagā assa santīti iminā atthena bhagavāti vuccati.in the sense that he “has those blessings” (bhagā assa santi).

Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo pavattati,Now, in the world the word “blessing” is used for six things, namely, lordship, Dhamma, fame, glory, wish, and endeavour.

paramañcassa sakacitte issariyaṃ,He has supreme lordship over his own mind,

aṇimālaṅghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi.either of the kind reckoned as mundane and consisting in “minuteness, lightness,” etc., or that complete in all aspects,

Tathā lokuttaro dhammo.and likewise the supramundane Dhamma.

Lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso.And he has exceedingly pure fame, spread through the three worlds, acquired though the special quality of veracity.

Rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī.And he has glory of all limbs, perfect in every aspect, which is capable of comforting the eyes of people eager to see his material body.

Yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanibbattisaññito kāmo.And he has his wish, in other words, the production of what is wanted, since whatever is wanted and needed by him as beneficial to himself or others is then and there produced for him.

Sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi.And he has the endeavour, in other words, the right effort, which is the reason why the whole world venerates him.

Yasmā pana kusalādīhi bhedehi sabbadhamme,He can also be called “blessed” (bhagavā) when he can be called “a possessor of what has been analyzed” (vibhattavā) owing to his having analyzed and clarified all states into the three classes beginning with the profitable;

khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme,or profitable, etc., states into such classes as aggregates, bases, elements, truths, faculties, dependent origination, etc.;

pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhaṃ ariyasaccaṃ,or the noble truth of suffering into the senses of oppressing, being formed, burning, and changing;

āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ,and that of origin into the senses of accumulating, source, bond, and impediment;

nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ,and that of cessation into the senses of escape, seclusion, being unformed, and deathless;

niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā,and that of the path into the senses of outlet, cause, seeing, and predominance.

vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati.Having analyzed, having revealed, having shown them, is what is meant.

Yasmā ca esa dibbabrahmaariyavihāreAnd because he has frequented the heavenly, divine, and noble abidings,

kāyacittaupadhivivekebodily, mental, and existential seclusion,

suññatappaṇihitānimittavimokkheand the void, desireless, and signless liberations,

aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulaṃ akāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.and has cultivated and repeatedly practiced other mundane and supramundane higher-than-human states, he is called “Blessed” (bhagavā) where “one who has frequented” (bhattavā) would be said.

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbeHe can also be called “blessed” (bhagavā) when he can be called one who “has rejected going in the kinds of becoming” (vantagamano bhavesu) because in the three kinds of becoming (bhava), the going (gamana), in other words, craving, has been rejected (vanta) by him.

bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccatiAnd the syllables bha from the word bhava, and ga from the word gamana, and va from the word vanta with the letter a lengthened, make the word bhagavā,

yathā loke mehanassa khassa mālāti vattabbe mekhalāti.just as is done in the world of the grammarians outside the Dispensation with the word mekhalā (waist-girdle) since “garland for the private parts” (MEhanassa KHAssa māLĀ) can be said.

Tassevaṃ iminā ca iminā ca kāraṇena so bhagavā arahaṃ…pe… iminā ca iminā ca kāraṇena bhagavāti buddhaguṇe anussaratoAs long as the meditator recollects the special qualities of the Buddha in this way, “For this and this reason the Blessed One is accomplished, … for this and this reason he is blessed,”

neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti,then: “On that occasion his mind is not obsessed by greed,

na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgatamārabbha (a. ni. 6.10).his mind has rectitude on that occasion, being inspired by the Perfect One” (A III 285).

Iccassa evaṃ rāgādipariyuṭṭhānābhāvena vikkhambhitanīvaraṇassaSo when he has thus suppressed the hindrances by preventing obsession by greed, etc.,

kammaṭṭhānābhimukhatāya ujugatacittassaand his mind faces the meditation subject with rectitude,

buddhaguṇapoṇā vitakkavicārā pavattanti.then his applied thought and sustained thought occur with a tendency toward the Enlightened One’s special qualities.

Buddhaguṇe anuvitakkayato anuvicārayato pīti uppajjati.As he continues to exercise applied thought and sustained thought upon the Enlightened One’s special qualities, happiness arises in him.

Pītimanassa pītipadaṭṭhānāya passaddhiyā kāyacittadarathā paṭippassambhanti.With his mind happy, with happiness as a proximate cause, his bodily and mental disturbances are tranquilized by tranquillity.

Passaddhadarathassa kāyikampi cetasikampi sukhaṃ uppajjati.When the disturbances have been tranquilized, bodily and mental bliss arise in him.

Sukhino buddhaguṇārammaṇaṃ hutvā cittaṃ samādhiyatītiWhen he is blissful, his mind, with the Enlightened One’s special qualities for its object, becomes concentrated,

anukkamena ekakkhaṇe jhānaṅgāni uppajjanti.and so the jhāna factors eventually arise in a single moment.

Buddhaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the Enlightened One’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts,

appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.

Tadetaṃ buddhaguṇānussaraṇavasena uppannattā buddhānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of the Buddha” too, because it arises with the recollection of the Enlightened One’s special qualities as the means.

Imañca pana buddhānussatiṃ anuyutto bhikkhu satthari sagāravo hoti sappatisso,When a bhikkhu is devoted to this recollection of the Buddha, he is respectful and deferential towards the Master.

saddhāvepullaṃ sativepullaṃ paññāvepullaṃ puññavepullañca adhigacchati,He attains fullness of faith, mindfulness, understanding and merit.

pītipāmojjabahulo hoti,He has much happiness and gladness.

bhayabheravasahoHe conquers fear and dread.

dukkhādhivāsanasamattho,He is able to endure pain.

satthārā saṃvāsasaññaṃ paṭilabhati.He comes to feel as if he were living in the Master’s presence.

Buddhaguṇānussatiyā ajjhāvutthañcassa sarīrampiAnd his body, when the recollection of the Buddha’s special qualities dwells in it,

cetiyagharamiva pūjārahaṃ hoti.becomes as worthy of veneration as a shrine room.

Buddhabhūmiyaṃ cittaṃ namati.His mind tends toward the plane of the Buddhas.

Vītikkamitabbavatthusamāyoge cassaWhen he encounters an opportunity for transgression,

sammukhā satthāraṃ passato viya hirottappaṃ paccupaṭṭhāti.he has awareness of conscience and shame as vivid as though he were face to face with the Master.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;Now, when a man is truly wise, His constant task will surely be

Evaṃ mahānubhāvāya, buddhānussatiyā sadāti.This recollection of the Buddha Blessed with such mighty potency.

Idaṃ tāva buddhānussatiyaṃ vitthārakathāmukhaṃ.This, firstly, is the section dealing with the recollection of the Enlightened One in the detailed explanation.

Dhammānussatikathā(2) Recollection of the Dhamma

Dhammānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnenaOne who wants to develop the recollection of the Dhamma (Law) should go into solitary retreat

‘‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti (a. ni. 6.10) evaṃ pariyattidhammassa ceva navavidhassa ca lokuttaradhammassa guṇā anussaritabbā.and recollect the special qualities of both the Dhamma (Law) of the scriptures and the ninefold supramundane Dhamma (state) as follows: “The Dhamma is well proclaimed by the Blessed One, visible here and now, not delayed (timeless), inviting of inspection, onward-leading, and directly experienceable by the wise” (M I 37; A III 285).

Svākkhātoti imasmiṃ hi pade pariyattidhammopi saṅgahaṃ gacchati,Well proclaimed: in this clause the Dhamma of the scriptures is included as well as the other;

itaresu lokuttaradhammova.in the rest of the clauses only the supramundane Dhamma is included.

Tattha pariyattidhammo tāva svākkhātoHerein, the Dhamma of the scriptures is well proclaimed

ādimajjhapariyosānakalyāṇattābecause it is good in the beginning, the middle, and the end,

sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanattā ca.and because it announces the life of purity that is utterly perfect and pure with meaning and with detail (see M I 179).

Yañhi bhagavā ekagāthampi deseti, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā,Even a single stanza of the Blessed One’s teaching is good in the beginning with the first word,

dutiyatatiyapādehi majjhekalyāṇā,good in the middle with the second, third, etc.,

pacchimapādena pariyosānakalyāṇā.and good in the end with the last word, because the Dhamma is altogether admirable.

Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ,A sutta with a single sequence of meaning is good in the beginning with the introduction,

nigamanena pariyosānakalyāṇaṃ,good in the end with the conclusion,

sesena majjhekalyāṇaṃ.and good in the middle with what is in between.

Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ,A sutta with several sequences of meaning is good in the beginning with the first sequence of meaning,

pacchimena pariyosānakalyāṇaṃ,good in the end with the last sequence of meaning,

sesehi majjhekalyāṇaṃ.and good in the middle with the sequences of meaning in between.

Apica sanidānasauppattikattā ādikalyāṇaṃ,Furthermore, it is good in the beginning with the introduction giving the place of and the origin giving the reason for its utterance.

veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ,It is good in the middle because it suits those susceptible of being taught since it is unequivocal in meaning and reasoned with cause and example.

sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ.It is good in the end with its conclusion that inspires faith in the hearers.

Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo,Also the entire Dhamma of the Dispensation is good in the beginning with virtue as one’s own well-being.

samathavipassanāmaggaphalehi majjhekalyāṇo,It is good in the middle with serenity and insight and with path and fruition.

nibbānena pariyosānakalyāṇo.It is good in the end with Nibbāna.

Sīlasamādhīhi vā ādikalyāṇo,Or alternatively, it is good in the beginning with virtue and concentration.

vipassanāmaggehi majjhekalyāṇo,It is good in the middle with insight and the path.

phalanibbānehi pariyosānakalyāṇo.It is good in the end with fruition and Nibbāna.

Buddhasubodhitāya vā ādikalyāṇo,Or alternatively, it is good in the beginning because it is the good discovery made by the Buddha.

dhammasudhammatāya majjhekalyāṇo,It is good in the middle because it is the well-regulatedness of the Dhamma.

saṅghasuppaṭippattiyā pariyosānakalyāṇo.It is good in the end because it is the good way entered upon by the Saṅgha.

Taṃ sutvā tathatthāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo,Or alternatively, it is good in the beginning as the discovery of what can be attained by one who enters upon the way of practice in conformity after hearing about it.

paccekabodhiyā majjhekalyāṇo,It is good in the middle as the unproclaimed enlightenment of Paccekabuddhas.

sāvakabodhiyā pariyosānakalyāṇo.It is good in the end as the enlightenment of disciples.

Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo,And when listened to, it does good through hearing it because it suppresses the hindrances, thus it is good in the beginning.

paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇaṃ āvahatītiAnd when made the way of practice it does good through the way being entered upon because it brings the bliss of serenity and insight,

majjhekalyāṇo,thus it is good in the middle.

tathāpaṭipanno ca paṭipattiphale niṭṭhiteAnd when it has thus been made the way of practice and the fruit of the way is ready,

tādibhāvāvahanato paṭipattiphalenapi kalyāṇaṃ āvahatītiit does good through the fruit of the way because it brings unshakable equipoise,

pariyosānakalyāṇothus it is good in the end.

ti evaṃ ādimajjhapariyosānakalyāṇattā svākkhāto.So it is “well proclaimed” because of being good in the beginning, the middle and the end.

Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti nānānayehi dīpeti,Now, the life of purity, that is to say, the life of purity of the Dispensation and the life of purity of the path, which the Blessed One announces, which he shows in various ways when he teaches the Dhamma,

taṃ yathānurūpaṃ atthasampattiyā sātthaṃ,is “with meaning” because of perfection of meaning,

byañjanasampattiyā sabyañjanaṃ.and it is “with detail” because of perfection of detail, as it is proper that it should be.

Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ,It is “with meaning” because it conforms to the words declaring its meaning by pronouncing, clarifying, revealing, expounding, and explaining it.

akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ.It is “with detail” because it has perfection of syllables, words, details, style, language, and descriptions.

Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ,It is “with meaning” owing to profundity of meaning and profundity of penetration.

dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ.It is “with detail” owing to profundity of law and profundity of teaching.

Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ,It is “with meaning” because it is the province of the discriminations of meaning and of perspicuity.

dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ.It is “with detail” because it is the province of the discriminations of law and of language (see XIV.21).

Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ,It is “with meaning” since it inspires confidence in persons of discretion, being experienceable by the wise.

saddheyyato lokiyajanappasādakanti sabyañjanaṃ.It is “with detail” since it inspires confidence in worldly persons, being a fit object of faith.

Gambhīrādhippāyato sātthaṃ,It is “with meaning” because its intention is profound.

uttānapadato sabyañjanaṃ.It is “with detail” because its words are clear.

Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ.It is “utterly perfect” with the complete perfection due to absence of anything that can be added.

Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.It is “pure” with the immaculateness due to absence of anything to be subtracted.

Apica paṭipattiyā adhigamabyattito sātthaṃ,Furthermore, it is “with meaning” because it provides the particular distinction of achievement through practice of the way,

pariyattiyā āgamabyattito sabyañjanaṃ,and it is “with detail” because it provides the particular distinction of learning through mastery of scripture.

sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ,It is “utterly perfect” because it is connected with the five aggregates of Dhamma beginning with virtue.

nirupakkilesato nittaraṇatthāya pavattitoIt is “pure” because it has no imperfection, because it exists for the purpose of crossing over the round of rebirths’ flood (see M I 134),

lokāmisanirapekkhato ca parisuddhantiand because it is not concerned with worldly things.

evaṃ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanato svākkhāto.So it is “well proclaimed” because it “announces the life of purity that is utterly perfect and pure with meaning and with detail.”

Atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto.Or alternatively, it is well proclaimed since it has been properly proclaimed with no perversion of meaning.

Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsamāpajjati,For the meaning of other sectarians’ law suffers perversion

antarāyikāti vuttadhammānaṃ antarāyikattābhāvato,since there is actually no obstruction in the things described there as obstructive

niyyānikāti vuttadhammānaṃ niyyānikattābhāvato.and actually no outlet in the things described there as outlets, which is why their law is ill-proclaimed;

Tena te durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsamāpajjati.but not so the Blessed One’s Law, whose meaning suffers no perversion

Ime dhammā antarāyikā, ime dhammā niyyānikāti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti.since the things described there as obstructions and the things described there as outlets are so in actual fact.

Evaṃ tāva pariyattidhammo svākkhāto.So, in the first place, the Dhamma of the scriptures is “well proclaimed.”

Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto.The supramundane Dhamma is well proclaimed since both the way that accords with Nibbāna and the Nibbāna that accords with the way have been proclaimed,

Yathāha – ‘‘supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca.according as it is said: “The way leading to Nibbāna has been properly declared to the disciples by the Blessed One, and Nibbāna and the way meet.

Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti,Just as the water of the Ganges meets and joins with the water of the Yamunā,

evameva supaññattā (dī. ni. 2.296) tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti.so too the way leading to Nibbāna has been properly declared to the disciples by the Blessed One, and Nibbāna and the way meet” (D II 223).

Ariyamaggo cettha antadvayaṃ anupagamma majjhimā paṭipadābhūtovaAnd here the noble path, which is the middle way since it does not approach either extreme,

‘‘majjhimā paṭipadā’’ti akkhātattā svākkhāto.is well proclaimed in being proclaimed to be the middle way.

Sāmaññaphalāni paṭipassaddhakilesānevaThe fruits of asceticism, where defilements are tranquilized,

‘‘paṭipassaddhakilesānī’’ti akkhātattā svākkhātāni.are well proclaimed too in being proclaimed to have tranquilized defilement.

Nibbānaṃ sassatāmatatāṇaleṇādisabhāvamevaNibbāna, whose individual essence is eternal, deathless, the refuge, the shelter, etc.,

sassatādisabhāvavasena akkhātattā svākkhātantiis well proclaimed too in being proclaimed to have an individual essence that is eternal, and so on.

evaṃ lokuttaradhammopi svākkhāto.So the supramundane Dhamma is also “well proclaimed.”

Sandiṭṭhikoti ettha pana ariyamaggo tāva attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabboti sandiṭṭhiko.Visible here and now: firstly, the noble path is “visible here and now” since it can be seen by a noble person himself when he has done away with greed, etc., in his own continuity,

Yathāha –‘‘ratto kho, brāhmaṇa, rāgena abhibhūto pariyādiṇṇacittoaccording as it is said: “When a man is dyed with greed, brahman, and is overwhelmed and his mind is obsessed by greed,

attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.then he thinks for his own affliction, he thinks for others’ affliction, he thinks for the affliction of both,

Cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.and he experiences mental suffering and grief.

Rāge pahīne neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti,When greed has been abandoned, he neither thinks for his own affliction, nor thinks for others’ affliction, nor thinks for the affliction of both,

na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.and he does not experience mental suffering and grief.

Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hotī’’ti(a. ni. 3.54).This, brahman, is how the Dhamma is visible here and now” (A I 156).

Apica navavidhopi lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko.Furthermore, the ninefold supramundane Dhamma is also visible here and now, since when anyone has attained it, it is visible to him through reviewing knowledge without his having to rely on faith in another.

Atha vā pasatthā diṭṭhi sandiṭṭhi,Or alternatively, the view (diṭṭhi) that is recommended (pasattha—pp. of root saṃs) is “proper view” (sandiṭṭhi).

sandiṭṭhiyā jayatīti sandiṭṭhiko.It conquers by means of proper view, thus it “has proper view” (sandiṭṭhika—“visible here and now”).

Tathā hettha ariyamaggo sampayuttāya,For in this way the noble path conquers defilements by means of the proper view associated with it,

ariyaphalaṃ kāraṇabhūtāya,and the noble fruition does so by means of the proper view that is its cause,

nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati.and Nibbāna does so by means of the proper view that has Nibbāna as its objective field.

Tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko.So the ninefold supramundane Dhamma “has the proper view” (sandiṭṭhika—“is visible here and now”) since it conquers by means of proper view, just as a charioteer (rathika) is so called because he conquers by means of a chariot (ratha).

Attano phaladānaṃ sandhāya nāssa kāloti akālo.It has no delay (lit. “takes no time”—kāla) in the matter of giving its own fruit, thus it is “without delay” (akāla).

Akāloyeva akāliko.“Without delay” is the same as “not delayed” (akālika).

Na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti,What is meant is that instead of giving its fruit after creating a delay (using up time), say, five days, seven days,

attano pana pavattisamanantarameva phaladoti vuttaṃ hoti.it gives its fruit immediately next to its own occurrence (see Sn 226).

Atha vā attano phaladāne pakaṭṭho kālo patto assāti kāliko.Or alternatively, what is delayed (kālika—lit. “what takes time”) is what needs some distant time to be reached before it can give its fruit.

Ko so?What is that?

Lokiyo kusaladhammo.It is the mundane law of profitable kamma.

Ayaṃ pana samanantaraphalattā na kālikoti akāliko.This, however, is undelayed (na kālika) because its fruit comes immediately next to it, so it is “not delayed” (akālika).

Idaṃ maggameva sandhāya vuttaṃ.This is said with reference to the path.

‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko.It is worthy of an invitation to inspect (ehipassa-vidhi) given thus: “Come and see this Dhamma” (ehi passa imaṃ dhammaṃ), thus it is “inviting of inspection” (ehipassika).

Kasmā panesa taṃ vidhiṃ arahatīti?But why is it worthy of this invitation?

Vijjamānattā parisuddhattā ca.Because it is found and because of its purity.

Rittamuṭṭhiyaṃ hi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi ‘‘ehi passa ima’’nti na sakkā vattuṃ.For if a man has said that there is money or gold in an empty fist, he cannot say, “Come and see it.”

Kasmā?Why not?

Avijjamānattā.Because it is not found.

Vijjamānampi ca gūthaṃ vā muttaṃ vāAnd on the other hand, while dung or urine may well be found,

manuññabhāvappakāsanena cittasampahaṃsanatthaṃ ‘‘ehi passa ima’’nti na sakkā vattuṃ.a man cannot, for the purpose of cheering the mind by exhibiting beauty, say, “Come and see this;”

Apica kho pana tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti.on the contrary, they have to be covered up with grass and leaves.

Kasmā?Why?

Aparisuddhattā.Because of their impurity.

Ayaṃ pana navavidhopi lokuttaradhammo sabhāvatova vijjamānoBut this ninefold supramundane Dhamma is actually found as such in its individual essence,

vigatavalāhake ākāse sampuṇṇacandamaṇḍalaṃ viyaand it is as pure as the full moon’s disk in a cloudless sky,

paṇḍukambale nikkhittajātimaṇi viya ca parisuddho.as a gem of pure water on bleached cloth.

Tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko.Consequently, it is worthy of the invitation to inspect since it is found and pure, thus it is “inviting of inspection.”

Upanetabboti opaneyyiko.The word opanayika (“onward-leading”) is equivalent to the gerund upanetabba (“ought to—can—be induced”).

Ayaṃ panettha vinicchayo, upanayanaṃ upanayo,Here is an exposition. An inducing (upanayana) is an inducement (upanaya).

ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ arahatīti opanayiko. Opanayikova opaneyyiko.As the four paths and four fruitions this Dhamma is worth inducing (upanayanaṃ arahati) that is, arousing in one’s own mind subjectively by means of development, without any question of whether or not one’s clothing or one’s head is on fire (see A IV 320), thus it is “onward-leading” (opanayika).

Idaṃ saṅkhate lokuttaradhamme yujjati.This applies to the above-mentioned eight formed supramundane states (dhammas).

Asaṅkhate pana attano cittena upanayanaṃ arahatīti opaneyyiko.But the unformed dhamma is worth inducing by one’s own mind to become the mind’s object, thus it is “onward-leading,” too;

Sacchikiriyāvasena allīyanaṃ arahatīti attho.the meaning is that it is worth treating as one’s shelter by realizing it.

Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo.Or alternatively, what induces (upaneti) the noble person onwards to Nibbāna is the noble path, which is thus inductive (upaneyya).

Sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo.Again, what can (ought to) be induced (upanetabba) to realizability is the Dhamma consisting in fruition and Nibbāna, which is thus inductive (upaneyya), too.

Upaneyyo eva opaneyyiko.The word upaneyya is the same as the word opanayika.

Paccattaṃ veditabbo viññūhītiIs directly experienceable by the wise:

sabbehipi ugghaṭitaññūādīhi viññūhi attani attani veditabboit can be experienced by all the kinds of wise men beginning with the “acutely wise” (see A II 135) each in himself thus:

‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti.“The path has been developed, fruition attained, and cessation realized, by me.”

Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti,For it does not happen that when a preceptor has developed the path his co-resident abandons his defilements,

na so tassa phalasamāpattiyā phāsuviharati,nor does a co-resident dwell in comfort owing to the preceptor’s attainment of fruition,

na tena sacchikataṃ nibbānaṃ sacchikaroti.nor does he realize the Nibbāna realized by the preceptor.

Tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo,So this is not visible in the way that an ornament on another’s head is,

attano pana citteyeva daṭṭhabbo,but rather it is visible only in one’s own mind.

anubhavitabbo viññūhīti vuttaṃ hoti.What is meant is that it can be undergone by wise men,

Bālānaṃ pana avisayo cesa.but it is not the province of fools.

Apica svākkhāto ayaṃ dhammo.Now, in addition, this Dhamma is well proclaimed.

Kasmā?Why?

Sandiṭṭhikattā.Because it is visible here and now.

Sandiṭṭhiko, akālikattā.It is visible here and now because it is not delayed.

Akāliko, ehipassikattā.It is not delayed because it invites inspection.

Yo ca ehipassiko, so nāma opaneyyiko hotīti.And what invites inspection is onward-leading.

Tassevaṃ svākkhātatādibhede dhammaguṇe anussaratoAs long as the meditator recollects the special qualities of the Dhamma in this way,

neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbhāti (a. ni. 6.10)his mind has rectitude on that occasion, being inspired by the Dhamma” (A III 285).

purimanayeneva vikkhambhitanīvaraṇassaSo when he has suppressed the hindrances in the way already described (§66),

ekakkhaṇe jhānaṅgāni uppajjanti.the jhāna factors arise in a single conscious moment.

Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the Dhamma’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts,

appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.

Tadetaṃ dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of the Dhamma” too because it arises with the recollection of the Dhamma’s special qualities as the means.

Imañca pana dhammānussatiṃ anuyutto bhikkhuWhen a bhikkhu is devoted to this recollection of the Dhamma, he thinks:

evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi,“I never in the past met a master who taught a law that led onward thus, who possessed this talent,

na panetarahi aññatra tena bhagavatātinor do I now see any such a master other than the Blessed One.”

evaṃ dhammaguṇadassaneneva satthari sagāravo hoti sappatisso.Seeing the Dhamma’s special qualities in this way, he is respectful and deferential towards the Master.

Dhamme garucittīkāro saddhādivepullaṃ adhigacchati,He entertains great reverence for the Dhamma and attains fullness of faith, and so on.

pītipāmojjabahulo hoti,He has much happiness and gladness.

bhayabheravasaho,He conquers fear and dread.

dukkhādhivāsanasamattho,He is able to endure pain.

dhammena saṃvāsasaññaṃ paṭilabhati,He comes to feel as if he were living in the Dhamma’s presence.

dhammaguṇānussatiyā ajjhāvutthañcassa sarīrampiAnd his body, when the recollection of the Dhamma’s special qualities dwells in it,

cetiyagharamiva pūjārahaṃ hoti,becomes as worthy of veneration as a shrine room.

anuttaradhammādhigamāya cittaṃ namati,His mind tends towards the realization of the peerless Dhamma.

vītikkamitabbavatthusamāyoge cassaWhen he encounters an opportunity for transgression,

dhammasudhammataṃ samanussarato hirottappaṃ paccupaṭṭhāti.he has vivid awareness of conscience and shame on recollecting the well-regulatedness of the Dhamma.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;Now, when a man is truly wise, His constant task will surely be

Evaṃ mahānubhāvāya, dhammānussatiyā sadāti.This recollection of the Dhamma Blessed with such mighty potency.

Idaṃ dhammānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of the Dhamma in the detailed explanation.

Saṅghānussatikathā(3) Recollection of the Saṅgha

Saṅghānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnenaOne who wants to develop the recollection of the Community should go into solitary retreat

‘‘suppaṭipanno bhagavato sāvakasaṅgho,and recollect the special qualities of the community of Noble Ones as follows: “The community of the Blessed One’s disciples has entered on the good way,

ujuppaṭipanno bhagavato sāvakasaṅgho,the community of the Blessed One’s disciples has entered on the straight way,

ñāyappaṭipanno bhagavato sāvakasaṅgho,the community of the Blessed One’s disciples has entered on the true way,

sāmīcippaṭipanno bhagavato sāvakasaṅgho,the community of the Blessed One’s disciples has entered on the proper way,

yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā,that is to say, the four pairs of men, the eight persons;

esa bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo,this community of the Blessed One’s disciples is fit for gifts, fit for hospitality, fit for offerings, fit for reverential salutation,

anuttaraṃ puññakkhettaṃ lokassā’’ti (a. ni. 6.10) evaṃ ariyasaṅghaguṇā anussaritabbā.as an incomparable field of merit for the world” (A III 286).

Tattha suppaṭipannoti suṭṭhu paṭipanno,Herein, entered on the good way (supaṭipanna) is thoroughly entered on the way (suṭṭhu paṭipanna).

sammāpaṭipadaṃ anivattipaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipannoti vuttaṃ hoti.What is meant is that it has entered on a way (paṭipanna) that is the right way (sammā-paṭipadā), the way that is irreversible, the way that is in conformity with truth, the way that has no opposition, the way that is regulated by the Dhamma.

Bhagavato ovādānusāsaniṃ sakkaccaṃ suṇantīti sāvakā.They hear (suṇanti) attentively the Blessed One’s instruction, thus they are his disciples (sāvaka—lit. “hearers”).

Sāvakānaṃ saṅgho sāvakasaṅgho,The community of the disciples is the community of those disciples.

sīladiṭṭhisāmaññatāya saṅghātabhāvamāpanno sāvakasamūhoti attho.The meaning is that the total of disciples forms a communality because it possesses in common both virtue and right view.

Yasmā pana sā sammāpaṭipadā uju avaṅkā akuṭilā ajimhā,That right way, being straight, unbent, uncrooked, unwarped,

ariyo ca ñāyotipi vuccati, anucchavikattā ca sāmīcītipi saṅkhaṃ gatā.is called noble and true and is known as proper owing to its becomingness,

Tasmā tampaṭipanno ariyasaṅghotherefore the noble community that has entered on that

ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipannotipi vutto.is also said to have entered on the straight way, entered on the true way, and entered on the proper way.

Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya suppaṭipannā.Those who stand on the path can be understood to have entered on the good way since they possess the right way.

Ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya suppaṭipannāti veditabbā.And those who stand in fruition can be understood to have entered on the good way with respect to the way that is now past since by means of the right way they have realized what should be realized.

Apica svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattāpiFurthermore, the Community has entered on the good way because it has entered on the way according as instructed in the well-proclaimed Dhamma and Discipline (dhamma-vinaya),

apaṇṇakapaṭipadaṃ paṭipannattāpi suppaṭipanno.and because it has entered on the immaculate way.

Majjhimāya paṭipadāya antadvayamanupagamma paṭipannattāIt has entered on the straight way because it has entered on the way avoiding the two extremes and taking the middle course,

kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannattā ca ujuppaṭipanno.and because it has entered on the way of the abandonment of the faults of bodily and verbal crookedness, tortuousness and warpedness.

Ñāyo vuccati nibbānaṃ. Tadatthāya paṭipannattā ñāyappaṭipanno.It has entered on the true way because Nibbāna is what is called “true” and it has entered on the way with that as its aim.

Yathā paṭipannā sāmīcippaṭipannārahā honti, tathā paṭipannattā sāmīcippaṭipanno.It has entered on the proper way because it has entered on the way of those who are worthy of proper acts of veneration.

Yadidanti yāni imāni.The word yadidaṃ (“that is to say”) = yāni imāni.

Cattāri purisayugānītiThe four pairs of men:

yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷantitaking them pairwise, the one who stands on the first path and the one who stands in the first fruition as one pair,

evaṃ cattāri purisayugaḷāni honti.in this way there are four pairs.

Aṭṭha purisapuggalātiThe eight persons:

purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhotitaking them by persons, the one who stands on the first path as one and the one who stands in the first fruition as one,

iminā nayena aṭṭheva purisapuggalā honti.in this way there are eight persons.

Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni.And there in the compound purisa-puggala (persons) the words purisa and puggala have the same meaning,

Veneyyavasena panetaṃ vuttaṃ.but it is expressed in this way to suit differing susceptibility to teaching.

Esa bhagavato sāvakasaṅghotiThis community of the Blessed One’s disciples:

yānimāni yugavasena cattāri purisayugāni,this community of the Blessed One’s disciples taken by pairs as the four pairs of men (purisa)

pāṭiekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho,and individually as the eight persons (purisa-puggala).

āhuneyyotiādīsuAs to fit for gifts, etc.:

ānetvā hunitabbanti āhunaṃ,what should be brought (ānetvā) and given (hunitabba) is a gift (āhuna—lit. “sacrifice”);

dūratopi ānetvā sīlavantesu dātabbanti attho.the meaning is, what is to be brought even from far away and donated to the virtuous.

Catunnaṃ paccayānametamadhivacanaṃ.It is a term for the four requisites.

Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇatoti āhuneyyo.The Community is fit to receive that gift (sacrifice) because it makes it bear great fruit, thus it is “fit for gifts” (āhuneyya).

Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo.Or alternatively, all kinds of property, even when the bringer comes (āgantvā) from far away, can be given (hunitabba) here, thus the Community “can be given to” (āhavanīya);

Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo.or it is fit to be given to by Sakka and others, thus it “can be given to.”

Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi,And the brahmans’ fire is called “to be given (sacrificed) to” (āhavanīya),

yattha hutaṃ mahapphalanti tesaṃ laddhi.for they believe that what is sacrificed to it brings great fruit.

Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo.But if something is to be sacrificed to for the sake of the great fruit brought by what is sacrificed to it, then surely the Community should be sacrificed to;

Saṅghe hutañhi mahapphalaṃ hoti.for what is sacrificed (given) to the Community has great fruit,

Yathāha –according as it is said:

‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;> “Were anyone to serve the fire > Out in the woods a hundred years,

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;> And pay one moment’s homage too > To men of self-development,

Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);> His homage would by far excel > His hundred years of sacrifice” (Dhp 107).

Tadetaṃ nikāyantare āhavanīyoti padaṃAnd the words āhavanīya (“to be sacrificed to”), which is used in the schools,

idha āhuneyyoti iminā padena atthato ekaṃ.is the same in meaning as this word āhuneyya (“fit for gifts”) used here.

Byañjanato panettha kiñcimattameva nānaṃ.There is only the mere trifling difference of syllables.

Iti āhuneyyo.So it is “fit for gifts.”

Pāhuneyyoti ettha pana pāhunaṃ vuccatiFit for hospitality (pāhuneyya): “hospitality” (pāhuna) is what a donation to visitors is called,

disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānamatthāya sakkārena paṭiyattaṃ āgantukadānaṃ.prepared with all honours for the sake of dear and beloved relatives and friends who have come from all quarters.

Tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto.But even more than to such objects of hospitality, it is fitting that it should be given also to the Community;

Saṅghasadiso hi pāhunako natthi.for there is no object of hospitality so fit to receive hospitality as the Community

Tathā hesa ekabuddhantare ca dissati, abbokiṇṇañca piyamanāpattakarehi dhammehi samannāgatoti.since it is encountered after an interval between Buddhas and possesses wholly endearing and lovable qualities.

Evaṃ pāhunamassa dātuṃ yuttaṃ pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo.So it is “fit for hospitality” since the hospitality is fit to be given to it and it is fit to receive it.

Yesaṃ pana pāhavanīyoti pāḷi,But those who take the text to be pāhavanīya (“fit to be given hospitality to”) have it that

tesaṃ yasmā saṅgho pubbakāramarahati,the Community is worthy to be placed first

tasmā sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo.and so what is to be given should first of all be brought here and given (sabba-Paṭhamaṃ Ānetvā ettha HUNitabbaṃ), and for that reason it is “fit to be given hospitality to” (pāhavanīya)

Sabbappakārena vā āhavanamarahatīti pāhavanīyo.or since it is worthy to be given to in all aspects (sabba-Pakārena ĀHAVANAṃ arahati), it is thus “fit to be given hospitality to” (pāhavanīya).

Svāyamidha teneva atthena pāhuneyyoti vuccati.And here this is called pāhuneyya in the same sense.

Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati.”Offering” (dakkhiṇa) is what a gift is called that is to be given out of faith in the world to come.

Taṃ dakkhiṇaṃ arahati,The Community is worthy of that offering,

dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetītior it is helpful to that offering because it purifies it by making it of great fruit,

dakkhiṇeyyo.thus it is fit for offerings (dakkhiṇeyya).

Ubho hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo.It is worthy of being accorded by the whole world the reverential salutation (añjali-kamma) consisting in placing both hands palms together above the head, thus it is fit for reverential salutation (añjalikaraṇīya).

Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ.As an incomparable field of merit for the world: as a place without equal in the world for growing merit;

Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃjust as the place for growing the king’s or minister’s rice or corn

rañño sālikkhettaṃ rañño yavakkhettanti vuccati,is the king’s rice-field or the king’s corn-field,

evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ.so the Community is the place for growing the whole world’s merit.

Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti.For the world’s various kinds of merit leading to welfare and happiness grow with the Community as their support.

Tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassāti.Therefore the Community is “an incomparable field of merit for the world.”

Evaṃ suppaṭipannatādibhede saṅghaguṇe anussaratoAs long as he recollects the special qualities of the Saṅgha in this way, classed as “having entered on the good way,” etc.,

neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhāti (a. ni. 6.10)his mind has rectitude on that occasion, being inspired by the Saṅgha” (A III 286).

purimanayeneva vikkhambhitanīvaraṇassaSo when he has suppressed the hindrances in the way already described (§66),

ekakkhaṇe jhānaṅgāni uppajjanti.the jhāna factors arise in a single conscious moment.

Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the Community’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts,

appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.

Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of the Saṅgha” too because it arises with the recollection of the Community’s special qualities as the means.

Imañca pana saṅghānussatiṃ anuyutto bhikkhu saṅghe sagāravo hoti sappatisso.When a bhikkhu is devoted to this recollection of the Community, he is respectful and deferential towards the Community.

Saddhādivepullaṃ adhigacchati,He attains fullness of faith, and so on.

pītipāmojjabahulo hoti,He has much happiness and bliss.

bhayabheravasaho,He conquers fear and dread.

dukkhādhivāsanasamattho,He is able to endure pain.

saṅghena saṃvāsasaññaṃ paṭilabhati.He comes to feel as if he were living in the Community’s presence.

Saṅghaguṇānussatiyā ajjhāvutthañcassa sarīraṃAnd his body, when the recollection of the Sangha’s special qualities dwells in it,

sannipatitasaṅghamiva uposathāgāraṃ pūjārahaṃ hoti,becomes as worthy of veneration as an Uposatha house where the Community has met.

saṅghaguṇādhigamāya cittaṃ namati,His mind tends towards the attainment of the Community’s special qualities.

vītikkamitabbavatthusamāyoge cassaWhen he encounters an opportunity for transgression,

sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti,he has awareness of conscience and shame as vividly as if he were face to face with the Community.

uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;Now, when a man is truly wise, His constant task will surely be

Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti.This recollection of the Saṅgha Blessed with such mighty potency.

Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of the Community in the detailed explanation.

Sīlānussatikathā(4) Recollection of Virtue

Sīlānussatiṃ bhāvetukāmena pana rahogatena paṭisallīnenaOne who wants to develop the recollection of virtue should go into solitary retreat

‘‘aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāniand recollect his own different kinds of virtue in their special qualities of being untorn, etc., as follows: Indeed, my various kinds of virtue are “untorn, unrent, unblotched, unmottled,

bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī’’ti (a. ni. 6.10) evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussaritabbāni.liberating, praised by the wise, not adhered to, and conducive to concentration” (A III 286).

Tāni ca gahaṭṭhena gahaṭṭhasīlāni, pabbajitena pabbajitasīlāni.And a layman should recollect them in the form of laymen’s virtue while one gone forth into homelessness should recollect them in the form of the virtue of those gone forth.

Gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā,Whether they are the virtues of laymen or of those gone forth,

yesaṃ ādimhi vā ante vā ekampi na bhinnaṃ,when no one of them is broken in the beginning or in the end,

tāni pariyante chinnasāṭako viya na khaṇḍānīti akhaṇḍāni.not being torn like a cloth ragged at the ends, then they are untorn.

Yesaṃ vemajjhe ekampi na bhinnaṃ, tāni majjhe vinividdhasāṭako viya na chiddānīti acchiddāni.When no one of them is broken in the middle, not being rent like a cloth that is punctured in the middle, then they are unrent.

Yesaṃ paṭipāṭiyā dve vā tīṇi vā na bhinnāni,When they are not broken twice or thrice in succession,

tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādisaṇṭhānena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viyanot being blotched like a cow whose body is some such colour as black or red with discrepant-coloured oblong or round patch appearing on her back or belly,

na sabalānīti asabalāni.then they are unblotched.

Yāni antarantarā na bhinnāni,When they are not broken all over at intervals,

tāni visabhāgabinduvicitrā gāvī viya na kammāsānīti akammāsāni.not being mottled like a cow speckled with discrepant-coloured spots, then they are unmottled.

Avisesena vā sabbānipi sattavidhena methunasaṃyogena kodhupanāhādīhi ca pāpadhammehi anupahatattā akhaṇḍāni acchiddāni asabalāni akammāsāni.Or in general they are untorn, unrent, unblotched, unmottled when they are undamaged by the seven bonds of sexuality (I.144) and by anger and enmity and the other evil things (see §59).

Tāniyeva taṇhādāsabyato mocetvā bhujissabhāvakaraṇena bhujissāni.Those same virtues are liberating since they liberate by freeing from the slavery of craving.

Buddhādīhi viññūhi pasatthattā viññuppasatthāni.They are praised by the wise because they are praised by such wise men as Enlightened Ones.

Taṇhādiṭṭhīhi aparāmaṭṭhatāyaThey are not adhered to (aparāmaṭṭha) since they are not adhered to (aparāmaṭṭhattā) with craving and false view,

kenaci vā ayaṃ te sīlesu dosoti evaṃ parāmaṭṭhuṃ asakkuṇeyyatāya aparāmaṭṭhāni.or because of the impossibility of misapprehending (parāmaṭṭhuṃ) that “There is this flaw in your virtues.”

Upacārasamādhiṃ appanāsamādhiṃ vā,They are conducive to concentration since they conduce to access concentration and absorption concentration,

atha vā pana maggasamādhiṃ phalasamādhiñcāpi saṃvattentīti samādhisaṃvattanikāni.or to path concentration and fruition concentration.

Evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussaratoAs long as he recollects his own virtues in their special qualities of being untorn, etc., in this way,

nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion,

Ujugatamevassa tasmiṃ samaye cittaṃ hoti, sīlaṃ ārabbhātihis mind has rectitude on that occasion, being inspired by virtue” (A III 286).

purimanayeneva vikkhambhitanīvaraṇassaSo when he has suppressed the hindrances in the way already described (§66),

ekakkhaṇe jhānaṅgāni uppajjanti.the jhāna factors arise in a single conscious moment.

Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the virtues’ special qualities, or owing to his being occupied in recollecting special qualities of many sorts,

appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.

Tadetaṃ sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of virtue” too because it arises with the virtues’ special qualities as the means.

Imañca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hotiAnd when a bhikkhu is devoted to this recollection of virtue, he has respect for the training.

sabhāgavutti,He lives in communion with his fellows in the life of purity.

paṭisanthāre appamatto,He is sedulous in welcoming.

attānuvādādibhayavirahito,He is devoid of the fear of self-reproach and so on.

aṇumattesu vajjesu bhayadassāvī,He sees fear in the slightest fault.

saddhādivepullaṃ adhigacchati,He attains fullness of faith, and so on.

pītipāmojjabahulo hoti.He has much happiness and gladness.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso; Evaṃ mahānubhāvāya, sīlānussatiyā sadāti.Now, when a man is truly wise, His constant task will surely be This recollection of his virtue Blessed with such mighty potency.

Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of virtue in the detailed explanation.

Cāgānussatikathā(5) Recollection of Generosity

Cāgānussatiṃ bhāvetukāmena panaOne who wants to develop the recollection of generosity

pakatiyā cāgādhimuttena niccappavattadānasaṃvibhāgena bhavitabbaṃ.should be naturally devoted to generosity and the constant practice of giving and sharing.

Atha vā pana bhāvanaṃ ārabhantenaOr alternatively, if he is one who is starting the development of it,

ito dāni pabhuti sati paṭiggāhake antamaso ekālopamattampi dānaṃ adatvā na bhuñjissāmīti samādānaṃ katvāhe should make the resolution: “From now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift.”

taṃdivasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathāsatti yathābalaṃ dānaṃ datvāAnd that very day he should give a gift by sharing according to his means and his ability with those who have distinguished qualities.

tattha nimittaṃ gaṇhitvāWhen he has apprehended the sign in that,

rahogatena paṭisallīnenahe should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, etc., as follows:

‘‘lābhā vata me suladdhaṃ vata me,“It is gain for me, it is great gain for me,

yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā viharāmithat in a generation obsessed by the stain of avarice I abide with my heart free from stain by avarice,

muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’ti evaṃ vigatamalamaccheratādiguṇavasena attano cāgo anussaritabbo.and am freely generous and open-handed, that I delight in relinquishing, expect to be asked, and rejoice in giving and sharing” (A III 287).

Tattha lābhā vata meti mayhaṃ vata lābhā,Herein, it is gain for me: it is my gain, advantage.

ye ime ‘‘āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā’’ iti (a. ni. 5.37) ca,The intention is: I surely partake of those kinds of gain for a giver that have been commended by the Blessed One as follows: “A man who gives life by giving food shall have life either divine or human” (A III 42),

‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’ iti (a. ni. 5.34) ca,and: “A giver is loved and frequented by many” (A III 40),

‘‘dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ’’ iti (a. ni. 5.35) ca evamādīhi nayehi bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāginoti adhippāyo.and: “One who gives is ever loved, according to the wise man’s law” (A III 41), and so on.

Suladdhaṃ vata meti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me.It is great gain for me: it is great gain for me that this Dispensation, or the human state, has been gained by me.

Kasmā?Why?

Yohaṃ maccheramalapariyuṭṭhitāya pajāya…pe… dānasaṃvibhāgaratoti.Because of the fact that “I abide with my mind free from stain by avarice … and rejoice in giving and sharing.”

Tattha maccheramalapariyuṭṭhitāyāti maccheramalena abhibhūtāya.Herein, obsessed by the stain of avarice is overwhelmed by the stain of avarice.

Pajāyāti pajāyanavasena sattā vuccanti.Generation: beings, so called owing to the fact of their being generated.

Tasmā attano sampattīnaṃ parasādhāraṇabhāvamasahanalakkhaṇena cittassa pabhassarabhāvadūsakānaṃ kaṇhadhammānaṃ aññatarena maccheramalena abhibhūtesu sattesūti ayamettha attho.So the meaning here is this: among beings who are overwhelmed by the stain of avarice, which is one of the dark states that corrupt the natural transparency of consciousness (see A I 10) and which has the characteristic of inability to bear sharing one’s own good fortune with others.

Vigatamalamaccherenāti aññesampi rāgadosādimalānañceva maccherassa ca vigatattā vigatamalamaccherena.Free from stain by avarice because of being both free from avarice and from the other stains, greed, hate, and the rest.

Cetasā viharāmīti yathāvuttappakāracitto hutvā vasāmīti attho.I abide with my heart: I abide with my consciousness of the kind already stated, is the meaning.

Suttesu pana mahānāmasakkassa sotāpannassa sato nissayavihāraṃ pucchato nissayavihāravasena desitattā agāraṃ ajjhāvasāmīti vuttaṃ.But in the sutta, “I live the home life with my heart free” (A III 287; V 331), etc., is said because it was taught there as a mental abiding to depend on constantly to Mahānāma the Sakyan, who was a stream-enterer asking about an abiding to depend on.

Tattha abhibhavitvā vasāmīti attho.There the meaning is “I live overcoming …”

Muttacāgoti vissaṭṭhacāgo.Freely generous: liberally generous.

Payatapāṇīti parisuddhahattho.Open-handed: with hands that are purified.

Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahatthoyevāti vuttaṃ hoti.What is meant is: with hands that are always washed in order to give gifts carefully with one’s own hands.

Vossaggaratoti vossajjanaṃ vossaggo, pariccāgoti attho.That I delight in relinquishing: the act of relinquishing (vossajjana) is relinquishing (vossagga); the meaning is, giving up.

Tasmiṃ vossagge satatābhiyogavasena ratoti vossaggarato.To delight in relinquishing is to delight in constant devotion to that relinquishing.

Yācayogoti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogoti attho.Expect to be asked (yācayoga): accustomed to being asked (yācana-yogga) because of giving whatever others ask for, is the meaning.

Yājayogotipi pāṭho. Yajanasaṅkhātena yājena yuttoti attho.Yājayoga is a reading, in which case the meaning is: devoted (yutta) to sacrifice (yāja), in other words, to sacrificing (yajana).

Dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato.And rejoice in sharing:

Ahañhi dānañca demi, attanā paribhuñjitabbatopi ca saṃvibhāgaṃ karomi, ettheva casmi ubhaye ratoti evaṃ anussaratīti attho.the meaning is, he recollects thus: “I give gifts and I share out what is to be used by myself, and I rejoice in both.”

Tassevaṃ vigatamalamaccheratādiguṇavasena attano cāgaṃ anussaratoAs long as he recollects his own generosity in its special qualities of freedom from stain by avarice, etc., in this way,

neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbhāti (a. ni. 5.10)his mind has rectitude on that occasion, being inspired by generosity” (A III 287).

purimanayeneva vikkhambhitanīvaraṇassaSo when he has suppressed the hindrances in the way already described (§66),

ekakkhaṇe jhānaṅgāni uppajjanti.the jhāna factors arise in a single conscious moment.

Cāgaguṇānaṃ pana gambhīratāya nānappakāracāgaguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the generosity’s special qualities, or owing to his being occupied in recollecting the generosity’s special qualities of many sorts,

appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.

Tadetaṃ cāgaguṇānussaraṇavasena uppannattā cāgānussaticceva saṅkhaṃ gacchati.And that access jhāna is known as “recollection of generosity” too because it arises with the generosity’s special qualities as the means.

Imañca pana cāgānussatiṃ anuyutto bhikkhu bhiyyoso mattāya cāgādhimutto hoti,And when a bhikkhu is devoted to this recollection of generosity, he becomes ever more intent on generosity,

alobhajjhāsayo,his preference is for non-greed,

mettāya anulomakārī,he acts in conformity with loving-kindness,

visārado,he is fearless.

pītipāmojjabahulo,He has much happiness and gladness.

uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso; Evaṃ mahānubhāvāya, cāgānussatiyā sadāti.Now, when a man is truly wise, His constant task will surely be This recollection of his giving Blessed with such mighty potency.

Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of generosity in the detailed explanation.

Devatānussatikathā(6) Recollection of Deities

Devatānussatiṃ bhāvetukāmena panaOne who wants to develop the recollection of deities

ariyamaggavasena samudāgatehi saddhādīhi guṇehi samannāgatena bhavitabbaṃ.should possess the special qualities of faith, etc., evoked by means of the noble path,

Tato rahogatena paṭisallīnenaand he should go into solitary retreat and recollect his own special qualities of faith, etc., with deities standing as witnesses, as follows:

‘‘santi devā cātumahārājikā, santi devā tāvatiṃsā, yāmā, tusitā, nimmānaratino, paranimmitavasavattino,“There are deities of the Realm of the Four Kings (devā cātummahārājikā), there are deities of the Realm of the Thirty-three (devā tāvatiṃsā), there are deities who are Gone to Divine Bliss (yāmā) … who are Contented (tusitā) … who Delight in Creating (nimmānarati) … who Wield Power Over Others’ Creations (paranimmitavasavatti),

santi devā brahmakāyikā, santi devā tatuttari,there are deities of Brahmā’s Retinue (brahmakāyikā), there are deities higher than that.

yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati.And those deities were possessed of faith such that on dying here they were reborn there, and such faith is present in me too.

Yathārūpena sīlena. Yathārūpena sutena. Yathārūpena cāgena.And those deities were possessed of virtue … of learning … of generosity …

Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’’ti (a. ni. 6.10) evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā.of understanding such that when they died here they were reborn there, and such understanding is present in me too” (A III 287).

Sutte pana yasmiṃ mahānāma samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati,In the sutta, however, it is said: “On the occasion, Mahānāma, on which a noble disciple recollects the faith, the virtue, the learning, the generosity, and the understanding that are both his own and of those deities,”

nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotīti vuttaṃ.on that occasion his mind is not obsessed by greed …” (A III 287).

Kiñcāpi vuttaṃ,Although this is said,

atha kho taṃ sakkhiṭṭhāne ṭhapetabbadevatānaṃ attano saddhādīhi samānaguṇadīpanatthaṃ vuttanti veditabbaṃ.it should nevertheless be understood as said for the purpose of showing that the special qualities of faith, etc., in oneself are those in the deities, making the deities stand as witnesses.

Aṭṭhakathāyañhi devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussaratīti daḷhaṃ katvā vuttaṃ.For it is said definitely in the Commentary: “He recollects his own special qualities, making the deities stand as witnesses.”

Tasmā pubbabhāge devatānaṃ guṇe anussaritvāAs long as in the prior stage he recollects the deities’ special qualities of faith, etc.,

aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassaand in the later stage he recollects the special qualities of faith, etc., existing in himself,

neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti,or obsessed by hate, or obsessed by delusion,

ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbhāti (a. ni. 6.10)his mind has rectitude on that occasion, being inspired by deities” (A III 288).

purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.So when he has suppressed the hindrances in the way already stated (§66), the jhāna factors arise in a single conscious moment.

Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the special qualities of faith, etc., or owing to his being occupied in recollecting special qualities of many sorts,

appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.

Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of deities” too because it arises with the deities special qualities as the means.

Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo,And when a bhikkhu is devoted to this recollection of deities, he becomes dearly loved by deities.

bhiyyoso mattāya saddhādivepullaṃ adhigacchati,He obtains even greater fullness of faith.

pītipāmojjabahulo viharati.He has much happiness and gladness.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso; Evaṃ mahānubhāvāya, devatānussatiyā sadāti.Now, when a man is truly wise, His constant task will surely be This recollection of deities Blessed with such mighty potency.

Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of deities in the detailed explanation.

PakiṇṇakakathāGeneral

Yaṃ pana etāsaṃ vitthāradesanāyaṃ ‘‘ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā’’tiādīni vatvāNow, in setting forth the detail of these recollections, after the words, “His mind has rectitude on that occasion, being inspired by the Perfect One,”

‘‘ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ,it is added: “When a noble disciple’s mind has rectitude, Mahānāma, the meaning inspires him, the law inspires him,

labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’ti (a. ni. 6.10) vuttaṃ,and the application of the law makes him glad. When he is glad, happiness is born in him” (A III 285–88).

tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedanti vuttaṃ.Herein, the meaning inspires him should be understood as said of contentment inspired by the meaning beginning, “This Blessed One is such since he is …” (§2).

Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedaṃ.The law inspires him is said of contentment inspired by the text.

Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjanti vuttanti veditabbaṃ.The application of the law makes him glad is said of both (cf. M-a I 173).

Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ,And when in the case of the recollection of deities inspired by deities is said,

taṃ pubbabhāge devatā ārabbha pavattacittavasenathis should be understood as said either of the consciousness that occurs in the prior stage inspired by deities

devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.or of the consciousness that occurs in the later stage inspired by the special qualities that are similar to those of the deities and are productive of the deities’ state (cf. §117).

Imā pana cha anussatiyo ariyasāvakānaññeva ijjhanti.These six recollections succeed only in noble disciples.

Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti.For the special qualities of the Enlightened One, the Law, and the Community, are evident to them;

Te ca akhaṇḍatādiguṇehi sīlehi,and they possess the virtue with the special qualities of untornness, etc.,

vigatamalamaccherena cāgena,the generosity that is free from stain by avarice,

mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā.and the special qualities of faith, etc., similar to those of deities.

Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā.And in the Mahānāma Sutta (A III 285 f.) they are expounded in detail by the Blessed One in order to show a stream-winner an abiding to depend upon when he asked for one.

GedhasuttepiAlso in the Gedha Sutta they are expounded in order that a noble disciple should purify his consciousness by means of the recollections and so attain further purification in the ultimate sense thus:

‘‘idha, bhikkhave, ariyasāvako tathāgataṃ anussarati, itipi so bhagavā…pe…“Here, bhikkhus, a noble disciple recollects the Perfect One in this way: That Blessed One is such since he is accomplished …

ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.His mind has rectitude on that occasion. He has renounced, got free from, emerged from cupidity.

Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ.Cupidity, bhikkhus, is a term for the five cords of sense desire.

Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī’’ti (a. ni. 6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.Some beings gain purity here by making this recollection their prop” (A III 312).

Āyasmatā mahākaccānena desite sambādhokāsasuttepiAnd in the Sambādhokāsa Sutta taught by the venerable Mahā-Kaccāna they are expounded as the realization of the wide-open through the susceptibility of purification that exists in the ultimate sense only in a noble disciple thus:

‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso,“It is wonderful, friends, it is marvellous

yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāyahow the realization of the wide-open in the crowded house life has been discovered by the Blessed One who knows and sees, accomplished and fully enlightened, for the purification of beings, for the surmounting of sorrow and lamentation, for the ending of pain and grief, for the attainment of the true way, for the realization of Nibbāna,

yadidaṃ cha anussatiṭṭhānāni. Katamāni cha?that is to say, the six stations of recollection. What six?

Idhāvuso, ariyasāvako tathāgataṃ anussarati…pe… evamidhekacce sattā visuddhidhammā bhavantī’’ti (a. ni. 6.26) evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā.Here, friends, a noble disciple recollects the Perfect One … Some beings are susceptible to purification in this way” (A III 314–15).

UposathasuttepiAlso in the Uposatha Sutta they are expounded in order to show the greatness of the fruit of the Uposatha, as a mind-purifying meditation subject for a noble disciple who is observing the Uposatha:

‘‘kathañca, visākhe, ariyūposatho hoti?“And what is the Noble Ones’ Uposatha, Visākhā?

Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.It is the gradual cleansing of the mind still sullied by imperfections.

Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?And what is the gradual cleansing of the mind still sullied by imperfections?

Idha, visākhe, ariyasāvako tathāgataṃ anussaratī’’ti (a. ni. 3.71) evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.Here, Visākhā, a noble disciple recollects the Perfect One …” (A I 206–11).

EkādasanipātepiAnd in the Book of Elevens, when a noble disciple has asked, “Venerable sir, in what way should we abide who abide in various ways?” (A V 328), they are expounded to him in order to show the way of abiding in this way:

‘‘saddho kho, mahānāma, ārādhako hoti, no assaddho.“One who has faith is successful, Mahānāma, not one who has no faith.

Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma, ārādhako hoti, no duppañño.One who is energetic … One whose mindfulness is established … One who is concentrated … One who has understanding is successful, Mahānāma, not one who has no understanding.

Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.Having established yourself in these five things, Mahānāma, you should develop six things.

Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi itipi so bhagavā’’ti (a. ni. 11.11) evaṃ ariyasāvakasseva ‘‘tesaṃ no, bhante, nānāvihārena viharataṃ kenassa vihārena viharitabba’’nti pucchato vihāradassanatthaṃ kathitā.Here, Mahānāma, you should recollect the Perfect One: That Blessed One is such since …” (A V 329–32).

Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā.Still, though this is so, they can be brought to mind by an ordinary man too, if he possesses the special qualities of purified virtue, and the rest.

Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva.For when he is recollecting the special qualities of the Buddha, etc., even only according to hearsay, his consciousness settles down,

Yassānubhāvena nīvaraṇāni vikkhambhetvāby virtue of which the hindrances are suppressed.

uḷārapāmojjo vipassanaṃ ārabhitvāIn his supreme gladness he initiates insight,

arahattaṃyeva sacchikareyya kaṭaandhakāravāsī phussadevatthero viya.and he even attains to Arahantship, like the Elder Phussadeva who dwelt at Kaṭakandhakāra.

So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvāThat venerable one, it seems, saw a figure of the Enlightened One created by Māra.

‘‘ayaṃ tāva sarāgadosamoho evaṃ sobhati,He thought, “How good this appears despite its having greed, hate and delusion!

kathaṃ nu kho bhagavā na sobhati,What can the Blessed One’s goodness have been like?

so hi sabbaso vītarāgadosamoho’’tiFor he was quite without greed, hate and delusion!”

buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.He acquired happiness with the Blessed One as object, and by augmenting his insight he reached Arahantship.

Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Chaanussatiniddeso nāma Sattamo paricchedo.The seventh chapter called “The Description of Six Recollections” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

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