The Six Recollections

Now, next after the foul, among the ten recollections listed, it is called simply "recollection" because it arises again and again; or else it is called recollection because it is the mindfulness proper to a clansman gone forth out of faith, occurring only in the place where it is fit to occur. The recollection that arises with reference to the Buddha is recollection of the Buddha — a designation for mindfulness that has the Buddha's qualities as its object. The recollection that arises with reference to the Dhamma is recollection of the Dhamma — a designation for mindfulness that has the Dhamma's qualities, such as being well-proclaimed, as its object. The recollection that arises with reference to the Saṅgha is recollection of the Saṅgha — a designation for mindfulness that has the Saṅgha's qualities, such as being well-practiced, as its object. The recollection that arises with reference to virtue is recollection of virtue — a designation for mindfulness that has one's own virtue's qualities, such as being unbroken, as its object. The recollection that arises with reference to generosity is recollection of generosity — a designation for mindfulness that has generosity's qualities, such as unattached relinquishing, as its object. The recollection that arises with reference to deities is recollection of deities — a designation for mindfulness that, placing deities as witnesses, has one's own qualities such as faith as its object. The recollection that arises with reference to death is recollection of death — a designation for mindfulness that has the cutting-off of the life faculty as its object. That which has gone to the material body divided into hair and the rest, or has gone into the body, is "gone into the body"; and that recollection which is "gone into the body" — this, rather than saying it in full, is shortened and called "mindfulness of the body" — a designation for mindfulness that has as its object the sign of the bodily parts, hair and the rest. The mindfulness that arises with reference to in-and-out breathing is mindfulness of breathing — a designation for mindfulness that has the sign of in-breath and out-breath as its object. The recollection that arises with reference to peace is recollection of peace — a designation for mindfulness that has the stilling of all suffering as its object.

Thus, among these ten recollections, first, for a meditator possessed of unwavering confidence who desires to develop recollection of the Buddha, sitting alone in a suitable dwelling, withdrawn, the qualities of the Buddha, the Blessed One, should be recollected thus: "that Blessed One is such since he is an arahant, a perfectly self-enlightened one, perfect in true knowledge and conduct, a well-farer, a knower of the world, an unsurpassed charioteer of persons to be tamed, a teacher of gods and humans, an enlightened one, a blessed one" (A.N. 6.10).

Herein, this is the method of recollection: he recollects, "that Blessed One is such since he is an arahant, ... is such since he is a perfectly self-enlightened one, ... is such since he is a blessed one" — meaning: for this reason and for that reason.

Herein, first, one recollects that the Blessed One is "an arahant" for these reasons: because of his distance, because of his having slain the enemies and the spokes, because he is worthy of requisites and the rest, and because there is no secrecy in the doing of evil. For he stands utterly, immeasurably distant from all defilements, since, by the path, he has annihilated the defilements together with their underlying tendencies — hence "an arahant" because of his distance.

He is called distant from that in which one lacks any share; / and, having no share in faults, / the Protector, for that reason, / is held to be "an arahant."

And these defilement-enemies have been slain by him through the path — hence, also, "an arahant" because of his having slain the enemies.

Since all the enemies reckoned as / greed and the rest have been slain / by the Protector with the sword of understanding, / for that reason too he is held to be "an arahant."

And this beginningless wheel of saṃsāra, revolving without known beginning — whose hub is made of ignorance and the craving for existence, whose spokes are the formations, meritorious and the rest, whose rim is aging-and-death, pierced through by the axle made of the taints and their arising, and yoked to the chariot of the three realms of existence — its every spoke has been struck down by him, standing on the earth of virtue with the feet of energy in the terrace of enlightenment, taking up, with the hand of faith, the axe of knowledge that destroys kamma. Hence, also, "an arahant" because of his having slain the spokes.

Or else, "the wheel of saṃsāra" refers to the round of existence, without beginning or end. Of this, ignorance is the hub, being its root; aging-and-death is the rim, being its terminus; the remaining ten states are the spokes, being rooted in ignorance and terminating in aging-and-death. Herein, non-knowledge regarding suffering and the rest is ignorance. In the sense sphere of existence, ignorance is a condition for the formations of the sense sphere; in the fine-material sphere, ignorance is a condition for the formations of the fine-material sphere; in the immaterial sphere, ignorance is a condition for the formations of the immaterial sphere. In the sense sphere, the formations are a condition for rebirth-linking consciousness in the sense sphere — and likewise in the other spheres. In the sense sphere, rebirth-linking consciousness is a condition for mentality-materiality in the sense sphere, and likewise in the fine-material sphere; in the immaterial sphere, it is a condition for mentality alone. In the sense sphere, mentality-materiality is a condition for the six sense bases in the sense sphere; in the fine-material sphere, mentality-materiality is a condition for three sense bases in the fine-material sphere; in the immaterial sphere, mentality is a condition for one sense base in the immaterial sphere. In the sense sphere, the six sense bases are a condition for the sixfold contact in the sense sphere; in the fine-material sphere, the three sense bases are a condition for three kinds of contact there; in the immaterial sphere, the one sense base is a condition for one kind of contact there. In the sense sphere, the six contacts are a condition for the six groups of feeling in the sense sphere; in the fine-material sphere, three contacts are a condition for three there; in the immaterial sphere, one feeling is a condition for one group of craving there. In the sense sphere, the six feelings are a condition for the six groups of craving in the sense sphere; in the fine-material sphere, three feelings are a condition for three there; in the immaterial sphere, one feeling is a condition for one group of craving there. In each case, that craving is a condition for its corresponding clinging, and clinging and the rest are conditions for existence and the rest.

How? Here, someone, thinking "I shall enjoy sensual pleasures," conditioned by clinging to sensual pleasure, commits misconduct by body, commits misconduct by speech, commits misconduct by mind; through the fulfillment of that misconduct, he is reborn in a state of misery. The kamma that is the cause of his rebirth there is kamma-existence; the aggregates produced by that kamma are rebirth-existence; the coming-to-be of the aggregates is birth; their ripening is aging; their breaking-up is death.

Another, thinking "I shall experience the attainment of heaven," in the very same way performs good conduct; through the fulfillment of that good conduct, he is reborn in heaven — the kamma that is the cause of his rebirth there being kamma-existence, by the very same method. Yet another, thinking "I shall experience the attainment of the Brahmā-world," conditioned by that very same clinging to sensual pleasure, develops loving-kindness, develops compassion, develops sympathetic joy, develops equanimity; through the fulfillment of that development, he is reborn in the Brahmā-world — the kamma that is the cause of his rebirth there being kamma-existence, by the very same method. Yet another, thinking "I shall experience the attainment of the immaterial sphere," in the very same way develops the attainments beginning with the base of infinite space; through the fulfillment of that development, he is reborn in this or that immaterial sphere — the kamma that is the cause of his rebirth there being kamma-existence; the aggregates produced by that kamma being rebirth-existence; the coming-to-be of the aggregates being birth; their ripening being aging; their breaking-up being death. This same method applies to the other formulations rooted in the other kinds of clinging as well.

Thus: "ignorance is the cause, the formations are caused by that cause, both of these are caused" — this is the understanding that grasps the conditions, the knowledge of the stability of phenomena. "In the past time too, in the future time too, ignorance is the cause, the formations are caused by that cause, both of these are caused" — this same knowledge should be applied, by this same method, to elaborate every term of the formula.

Herein, ignorance-and-formations is one grouping; consciousness, mentality-materiality, the six sense bases, contact, and feeling is one; craving, clinging, and existence is one; birth-and-aging-and-death is one. The first grouping here belongs to the past time; the two middle groupings belong to the present; birth-and-aging-and-death belongs to the future. And, by the taking up of ignorance-and-formations, craving, clinging, and existence are already implicitly taken up — so these five states constitute the round of kamma in the past; consciousness and the rest, the five, constitute the round of result in the present; and, by the taking up of craving, clinging, and existence, ignorance and the formations are already implicitly taken up — so these five states constitute the round of kamma in the present; and, by the designation "birth-and-aging-and-death" indicating consciousness and the rest, these five states constitute the round of result in the future. By way of their modes, these become twenty in number. And herein, between the formations and consciousness there is one connecting-link; between feeling and craving there is one; between existence and birth there is one. Thus the Blessed One knows, sees, understands, and penetrates this dependent origination — with its four groupings, its three periods, its twenty modes, and its three connecting-links — in every respect. That, in the sense of being known, is knowledge; in the sense of understanding, is wisdom; hence it is called "the understanding that grasps the conditions, the knowledge of the stability of phenomena." By this knowledge of the stability of phenomena, the Blessed One, having known those states as they actually are, becoming disenchanted with them, becoming dispassionate toward them, being liberated from them, struck, beat down, and utterly destroyed the spokes of this wheel of saṃsāra of the kind just described. In this way too, he is "an arahant" because of his having slain the spokes.

Since the spokes of the wheel of saṃsāra / have been slain by the sword of knowledge / wielded by the Protector of the world, / for this reason he is called "an arahant."

And, being worthy of the highest offerings, he deserves the requisites — robes and the rest — and distinguished veneration. For this very reason, whatever powerful gods and humans arise after the Tathāgata has appeared do not pay homage anywhere else. Thus Brahmā Sahampati honored the Tathāgata with a garland of jewels the size of Mount Sineru; and other gods and humans — kings Bimbisāra, Kosala, and the rest — honored him according to their ability. And even after the Blessed One's final passing away, the great King Asoka, expending ninety-six koṭis of wealth in his honor, established eighty-four thousand monasteries throughout the whole of India. What need is there, then, to speak of other distinguished acts of veneration? Hence, also, "an arahant" because of his being worthy of requisites and the rest.

Since this Protector of the world / deserves distinguished veneration together with the requisites, / and, fittingly, is called "worthy" (arahati) in the world, / therefore the Victorious One deserves this very name.

And, just as in the world, some who conceitedly think themselves wise, being fools, do evil in secret out of fear of blame — this one never does so. Hence, also, "an arahant" because of the absence of secrecy in the doing of evil.

Since there is, for the One Such, / no secrecy at all in evil deeds, / therefore, on account of that absence of secrecy, / he is renowned as "an arahant."

Thus, in every respect —

Because of his distance and his having slain / the enemies that are the defilements, this sage, / having slain the wheel-spokes of saṃsāra, / and being worthy of the requisites and the rest, / and doing no evil in secret — / for these reasons is he called "an arahant."

He is "a perfectly self-enlightened one" because of his having correctly and independently awakened to all things. For thus he is correctly and independently awakened with regard to all things: with regard to things to be directly known, awakened as things to be directly known; with regard to things to be fully understood, awakened as things to be fully understood; with regard to things to be abandoned, awakened as things to be abandoned; with regard to things to be realized, awakened as things to be realized; with regard to things to be developed, awakened as things to be developed. For this very reason it is said —

What is to be directly known, by me is directly known; / what is to be developed, by me is developed; / what is to be abandoned, by me is abandoned — / therefore, brahmin, I am enlightened. (M.N. 2.399; Sn. 563)

Moreover: the eye is the truth of suffering; the prior craving that, as its root cause, produces it, is the truth of origin; the non-occurrence of both is the truth of cessation; the understanding of that cessation is the path — that is, the truth of the path. In this way too, by extracting each single term, he is correctly and independently awakened with regard to all things; and this same method applies to the ear, nose, tongue, body, and mind. By this same method, it should be applied to: the six sense bases beginning with visible form; the six classes of consciousness beginning with eye-consciousness; the six kinds of contact beginning with eye-contact; the six kinds of feeling beginning with that born of eye-contact; the six kinds of perception beginning with perception of visible form; the six kinds of volition beginning with volition regarding visible form; the six groups of craving beginning with craving for visible form; the six kinds of applied thought beginning with applied thought regarding visible form; the six kinds of sustained thought beginning with sustained thought regarding visible form; the five aggregates beginning with the aggregate of material form; the ten kasiṇas; the ten recollections; the ten perceptions beginning with the perception of the bloated; the thirty-two aspects beginning with head-hair; the twelve sense bases; the eighteen elements; the nine forms of existence beginning with sense-sphere existence; the four jhānas beginning with the first; the four measureless states beginning with the development of loving-kindness; the four immaterial attainments; and the factors of dependent origination — in reverse order beginning with aging-and-death, and in forward order beginning with ignorance.

Herein, this is the application to a single term: aging-and-death is the truth of suffering; birth is the truth of origin; the escape from both is the truth of cessation; the understanding of that cessation is the path — that is, the truth of the path. Thus, by extracting each single term, he is correctly and independently awakened, awakened after others, awakened through his own effort, with regard to all things. For this it was said: "he is a perfectly self-enlightened one because of his having correctly and independently awakened to all things."

He is "perfect in true knowledge and conduct" because of his being possessed of the knowledges and of conduct. Herein, "true knowledge" means both the threefold knowledge and the eightfold knowledge. The threefold knowledge should be understood exactly as stated in the Discourse on Fear and Dread; the eightfold, as in the Ambaṭṭha Discourse. For there, taking the six direct knowledges together with insight-knowledge and the mind-made power, eight kinds of knowledge are stated. "Conduct" refers to these fifteen states, which should be understood as: restraint by virtue, guardedness of the sense-doors, moderation in eating, devotion to wakefulness, the seven true qualities, and the four fine-material jhānas. For it is precisely by means of these fifteen states that a noble disciple conducts himself, goes toward the deathless direction — hence they are called "conduct." As it is said, "here, Mahānāma, a noble disciple is virtuous" (M.N. 2.24) — the whole passage should be understood exactly as stated in the Middle Fifty. The Blessed One is possessed of these knowledges and of this conduct. Hence he is called "perfect in true knowledge and conduct."

Herein, the Blessed One's perfection in knowledge stands having fulfilled his omniscience; his perfection in conduct, his great compassion. By his omniscience, having known what is beneficial and what is harmful for all beings, he, by his great compassion, steers them away from what is harmful and engages them in what is beneficial — such is one perfect in true knowledge and conduct. Because of this, his disciples are well-practiced, not badly practiced, unlike the disciples of those deficient in true knowledge and conduct, who torment themselves and others.

He is "a well-farer" because of his going by a beautiful path, because of his having gone to a beautiful place, because of his having gone correctly, and because of his speaking correctly. For "going" too is called "gata" (gone). And that going of the Blessed One's is beautiful — utterly pure, blameless. What is it? The noble path. For by that going he has gone, without hindrance, to the region of safety. Hence, "a well-farer" because of his going by a beautiful path. And he has gone to a beautiful place — the deathless, Nibbāna. Hence, also, "a well-farer" because of his having gone to a beautiful place. And he has gone correctly, not turning back to the defilements abandoned by each successive path. For it is said: "the defilements abandoned by the path of stream-entry — he does not return to them, does not go back to them, does not come back to them; hence a well-farer ... the defilements abandoned by the path of arahantship — he does not return to them, does not go back to them, does not come back to them; hence a well-farer." Or else, he has gone correctly in that, from the very moment at the feet of Dīpaṅkara up to the terrace of enlightenment, by his correct practice fulfilling the thirty perfections, doing only what is beneficial and happy for the entire world, he went without approaching these two extremes — eternalism and annihilationism, sensual indulgence and self-mortification. Hence, also, "a well-farer" because of his having gone correctly. And he speaks correctly, uttering only speech that is fitting in a fitting place. Hence, also, "a well-farer" because of his speaking correctly. Herein, this is the discourse that establishes this: "whatever speech the Tathāgata knows to be untrue, incorrect, and unbeneficial, and which is also unpleasant and disagreeable to others — that speech the Tathāgata does not utter. Whatever speech the Tathāgata knows to be true, correct, but unbeneficial, and which is also unpleasant and disagreeable to others — that speech too the Tathāgata does not utter. But whatever speech the Tathāgata knows to be true, correct, and beneficial, even though it is unpleasant and disagreeable to others — of that speech the Tathāgata knows the proper time for its explanation. Whatever speech the Tathāgata knows to be untrue, incorrect, and unbeneficial, though it is pleasant and agreeable to others — that speech the Tathāgata does not utter. Whatever speech the Tathāgata knows to be true, correct, but unbeneficial, though it is pleasant and agreeable to others — that speech too the Tathāgata does not utter. But whatever speech the Tathāgata knows to be true, correct, and beneficial, and which is also pleasant and agreeable to others — of that speech the Tathāgata knows the proper time for its explanation" (M.N. 2.86). Thus should he be understood as "a well-farer" also because of his speaking correctly.

He is "a knower of the world" because of his having known the world in every respect. For that Blessed One knew, understood, and penetrated the world in every respect — as to its own nature, its origin, its cessation, and the means to its cessation. As it is said: "friend, I say that the end of the world can never be known, seen, or reached by traveling, in that place where one is not born, does not age, does not die, does not pass away, and is not reborn; yet, friend, I also say that there is no making an end of suffering without reaching the end of the world. But, friend, it is precisely within this fathom-long carcass, endowed with perception and mind, that I make known the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world.

Never can the end of the world / be reached by traveling; / yet without reaching the world's end / there is no release from suffering.
Therefore indeed the wise one, the knower of the world, / who has reached the world's end, who has lived the holy life fulfilled, / having known the world's end, at peace, / longs neither for this world nor another. (S.N. 1.107; A.N. 4.45)

Moreover, there are three worlds: the world of formations, the world of beings, and the world of physical space. Herein, the world of formations should be understood where it occurs in the passage, "all beings are sustained by nutriment are one world" (Paṭis. 1.112). The world of beings, where it occurs in the passage, "the world is eternal" or "the world is not eternal" (D.N. 1.421).

As far as the moon and sun revolve, / illuminating all quarters with their radiance, / so far extends a thousandfold world; / therein you exercise your dominion. (M.N. 1.503)

The world of physical space, where it occurs in this passage. That too the Blessed One knew in every respect. Thus, for him: "all beings sustained by nutriment are one world. Mentality and materiality are two worlds. The three feelings are three worlds. The four nutriments are four worlds. The five aggregates subject to clinging are five worlds. The six internal sense bases are six worlds. The seven stations of consciousness are seven worlds. The eight worldly conditions are eight worlds. The nine abodes of beings are nine worlds. The ten sense bases are ten worlds. The twelve sense bases are twelve worlds. The eighteen elements are eighteen worlds" (Paṭis. 1.112) — thus this world of formations too was known by him in every respect.

And, since he knows the underlying disposition, the underlying tendency, the temperament, and the resolve of all beings without exception — beings of little dust in their eyes and of much dust, of keen faculties and of dull faculties, of good disposition and of bad disposition, easy to instruct and hard to instruct, capable and incapable — therefore the world of beings too was known by him in every respect.

And just as the world of beings, so too the world of physical space. For a single world-system, in length and breadth, measures one million two hundred and thirty-four thousand and fifty leagues. And in circumference —

Wholly a circle of three million six hundred thousand, / plus ten thousand, / plus three hundred and fifty [leagues].

Herein —

Two hundred and forty thousand [leagues], / reckoned by this thickness, / is this earth-element established.

That earth's own support —

Four hundred and eighty thousand [leagues], / by this thickness, / is the water established upon the wind.

That water's own support —

Nine hundred and sixty thousand [leagues] / the wind rises into space — / such is the structure of the world.

The world being thus structured, as to its leagues —

Eighty-four thousand [leagues] deep / is it sunk in the great ocean; / just so far risen up / is Sineru, most excellent of mountains.
From that, by half and half again in measure, / in due succession, / sunk and risen are the divine ranges, / adorned with various jewels.
Yugandhara, Īsadhara, Karavīka, Sudassana, / Nemindhara, Vinataka, / Assakaṇṇa — great mountains.
These seven great rocky ranges, / all around Sineru, / are the abodes of the Great Kings, / frequented by devas and yakkhas.
Five hundred leagues high / is the Himalayan mountain; / three thousand leagues / in length and breadth.
Adorned with eighty-four thousand peaks; / [there stands] the tree named —
its trunk fifteen leagues in girth, / its branches spreading fifty leagues on every side, / a hundred leagues across, / and risen up just as high —
the Jambu tree, by whose power / Jambudīpa is made known.

And this same measure that belongs to the Jambu tree belongs also to the citrapāṭali tree of the asuras, the simbali (silk-cotton) tree of the garuḷas, the kadamba tree in the Western Continent, the wish-fulfilling tree in the Northern Continent, the sirīsa tree in the Eastern Continent, and the pāricchattaka (coral) tree among the gods of the Thirty-Three. Hence the ancients said —

The pāṭali, the simbali, the jambu, / the pāricchattaka of the gods, / the kadamba, and the wish-fulfilling tree, / with the sirīsa as the seventh.
Eighty-two thousand leagues deep / is it sunk in the great ocean; / just so far risen up / stands the rocky rampart of the world-system's encircling mountains, / standing having enclosed / that entire mass of the world-element.

Herein, the disc of the moon measures forty-nine leagues; the disc of the sun measures fifty leagues; the abode of the Thirty-Three gods measures ten thousand leagues — likewise the abode of the asuras, the great Avīci hell, and Jambudīpa itself. The Western Continent measures seven thousand leagues, and likewise the Eastern Continent. The Northern Continent measures eight thousand leagues. Each such great continent is surrounded by five hundred lesser islands. All of this together is one world-system, one world-element; and between adjacent world-systems lie the intervening hells.

Thus the Blessed One, with his boundless Buddha-knowledge, knew, understood, and penetrated the boundless world-systems, the boundless world-elements. Thus, for him too, the world of physical space was known in every respect. In this way too, "a knower of the world" because of his having known the world in every respect.

He is "unsurpassed" because, since there is no one at all more distinguished than himself in his own qualities, there is none higher than him. For thus he surpasses the entire world both by his quality of virtue and by his quality of concentration, wisdom, deliverance, and the knowledge and vision of deliverance. By his quality of virtue too, he is unequaled, equal only to the unequaled, without counterpart, without rival, without a peer among persons ... and likewise by his quality of the knowledge and vision of deliverance. As it is said: "I do not see, in the world with its gods, with its Māras ... together with its generations of gods and humans, anyone more accomplished in virtue than myself" — the passage should be given in full. In the same way, the discourses on supreme confidence and the like, and the verses beginning "I have no teacher," should be given in full.

He is "a charioteer of persons to be tamed" because he directs persons to be tamed. This means: he tames, he trains. Herein, "persons to be tamed" means those, untamed, fit to be tamed — whether animal persons, human persons, or non-human persons. Thus, animal persons such as the nāga-kings Apalāla, Cūḷodara, Mahodara, Aggisikha, and Dhūmasikha, the nāga-king Aravāḷa, and the elephant Dhanapālaka, were tamed by the Blessed One, stripped of their venom, and established in the refuges and precepts; human persons such as Saccaka the son of a Nigaṇṭha, the young brahmin Ambaṭṭha, Pokkharasāti, Soṇadaṇḍa, and Kūṭadanta; and non-human persons such as Āḷavaka, Sūciloma, Kharaloma, and Sakka, the king of the gods, were tamed and trained by various means of training. Here the discourse should be given in full: "Kesi, I train persons to be tamed sometimes gently, sometimes harshly, sometimes both gently and harshly" (A.N. 4.11).

Moreover, the Blessed One, in teaching to those already tamed in purified virtue and the rest the further path-practice of the first jhāna and the rest, and of stream-entry and the rest, is thereby taming even those already tamed.

Or else, "unsurpassed charioteer of persons to be tamed" is a single compound meaning. For the Blessed One so directs persons to be tamed that, seated in a single cross-legged posture, they run, unimpeded, in all eight directions. Hence he is called "unsurpassed charioteer of persons to be tamed." Here the discourse should be given in full: "monks, an elephant to be tamed, directed by an elephant-trainer, runs only in a single direction" (M.N. 3.312).

He is "a teacher" because he instructs, according to what is fitting, by means of what pertains to the visible world, the world to come, and the ultimate good. Or else, "satthā" because he is like a caravan-leader (satthavāha). Just as a caravan-leader leads a caravan across a wilderness — leads it across a wilderness infested with thieves, across a wilderness infested with wild beasts, across a wilderness of famine, across a wilderness without water — brings it across, leads it safely across, conveys it across, and causes it to arrive at a region of safety, just so the Blessed One, the Teacher, the Caravan-leader, leads beings across a wilderness — leads them across the wilderness of birth, and so on — the meaning should be understood by this same method of exposition. "Of gods and humans" means of both gods and of humans. This is said by way of the highest classification, by way of the classification of capable persons. But the Blessed One is a teacher precisely by giving instruction even to those gone to an animal birth. For even they, having reached the fulfillment of a supporting condition through hearing the Blessed One's Dhamma, become, by that very fulfillment of a supporting condition, sharers in the path and its fruit in a second or third existence. The deity who had been a frog, and others like him, are an illustration of this.

It is told that, while the Blessed One was teaching the Dhamma to the residents of Campā city on the bank of the Gaggarā lotus-pond, a certain frog took up the sign in the Blessed One's voice; and a certain cowherd, standing leaning on his staff, pressed it down upon the frog's head. It died then and there, and was reborn in the Tāvatiṃsa heaven, in a golden mansion twelve leagues in extent. As though just awakened from sleep, seeing himself there surrounded by a host of nymphs, he reflected, "well now, I too have been reborn here — what deed, I wonder, did I do?" — and saw nothing else but his having taken up the sign in the Blessed One's voice. He came at once, together with his mansion, and paid homage at the Blessed One's feet with his head. The Blessed One, though already knowing, asked —

"Who is this paying homage at my feet, / blazing with psychic power and glory, / illuminating all quarters / with surpassing radiance?"
"I was formerly a frog, / a water-ranger in the water; / while I was listening to your Dhamma, / a cowherd killed me."

The Blessed One taught him the Dhamma. Eighty-four thousand living beings had a breakthrough to the Dhamma. And that young deity too, having become established in the fruit of stream-entry, departed with a smile.

Whatever there is that is to be known — he is "an enlightened one" (buddho) because of his having awakened to it all, by way of the knowledge that culminates in deliverance. Or else, since he has himself awakened to the four truths, and has also awakened other beings to them, he is "buddho" for these and similar reasons. And, for the purpose of making this meaning known, the entire method of exposition current thus — "one who has awakened to the truths is buddho; one who awakens a generation of beings is buddho" — whether by the method of the Niddesa or of the Paṭisambhidā, should be given in full.

"Bhagavā," now, is a designation expressing the highest reverence, distinguished by his qualities as supreme among all beings. Hence the ancients said —

"'Bhagavā' is the best of words, / 'bhagavā' is the highest of words; / being possessed of the highest reverence, / he is therefore called 'Bhagavā.'"

A name is fourfold: by circumstance, by mark, by cause, and arisen without particular reason. "Arisen without particular reason" means, according to worldly usage, simply as one pleases. Herein, such names as "calf," "young bullock," "ox," are by circumstance. Such names as "staff-bearer," "parasol-bearer," "crested one," "hand-possessor," are by mark. Such names as "one of threefold knowledge," "one of sixfold direct knowledge," are by cause. Such names as "prosperity-increaser," "wealth-increaser," which occur without regard to their literal meaning, are arisen without particular reason. But this name "Bhagavā" is by cause — it was made neither by Mahāmāyā, nor by the great king Suddhodana, nor by the eighty thousand kinsmen, nor by any special deities such as Sakka or the Santusita gods. This too was said by the General of the Dhamma: "'Bhagavā' — this name was not made by his mother ... it is a designation realized at the culmination of liberation, made known together with the attainment of omniscient knowledge at the foot of the Bodhi tree by the Buddhas, the Blessed Ones — that is to say, 'Bhagavā'" (Mahāniddesa 84).

And since this name is caused by his qualities, they recite this verse to make those qualities known —

"Having a share (bhagī), having resorted to (bhajī), being apportioned (bhāgi), having analyzed (vibhattavā), / having broken (akāsi bhagganti), being weighty (garu) — thus 'fortunate' (bhāgyavā); / well developed in himself through many methods, / he, the one gone to the end of existence, is called 'Bhagavā.'"

Herein, the meaning of each of these terms should be understood exactly as stated in the Niddesa (Mahāniddesa 84).

But this is a further method —

Fortunate (bhāgyavā), having broken (bhaggavā), endowed / with the six "bhaga"-qualities and having analyzed (vibhattavā); / having resorted to (bhattavā), his going in the realms of existence cast off (vantagamano) — / hence, "Bhagavā."

Herein, taking the grammatical principle that governs such things as the addition or transposition of a letter, or, by the method of word-formation, the principle of insertions such as in "pisodara" and the like — since he possesses good fortune (bhāgya), consisting in the perfection of giving, virtue, and the rest, productive of mundane and supramundane happiness, therefore, where "bhāgyavā" (fortunate) would be said, "bhagavā" is said instead — this should be understood.

And since he has broken the hundred thousand defilements classified as: absence of moral shame, absence of moral dread, anger, ill will, denigration, domineering, envy, avarice, deceit, fraud, obstinacy, contentiousness, conceit, arrogance, vanity, negligence, craving, and ignorance; the three unwholesome roots, misconduct, and the defilement they compose; the stain, unevenness, wrong perceptions, wrong thoughts, and the fourfold proliferation; the fourfold perversion; the taints, the ties, the floods, and the yokes; the courses of bias; the arising of craving, and clinging; the five kinds of mental barrenness and bondage; the hindrances and the delighting in them; the six roots of contention; the seven bodies of craving, the underlying tendencies; the eight forms of wrongness; the nine root-causes of craving; the ten courses of unwholesome action; the sixty-two kinds of speculative view; and the hundred and eight ways craving proceeds — or, in brief, having broken the five [maras]: the defilements, the aggregates, the formations, the young gods, and death, each a Māra — therefore, where "bhaggavā" (one who has broken) would be said, "bhagavā" is said instead. As it is said here —

"Greed broken, hatred broken, / delusion broken, without taints; / his evil states broken — / hence he is called 'Bhagavā.'"

By his being "fortunate," the perfection of his physical body, bearing the marks of a hundred merits, is made known. By his having "broken" the defects, the perfection of his body of qualities is made known. Likewise, his being highly esteemed by those of similar worldly standing; his being approachable by both householders and those gone forth; the capability of those who have approached him to have their bodily and mental suffering removed; his helpfulness through material and Dhamma gifts; and his ability to bind others to mundane and supramundane happiness — all of this is made known.

And, since in the world the word "bhaga" is used in connection with six things — dominion, the Dhamma, fame, glory, desire, and effort — he possesses supreme dominion over his own mind, or, in the worldly sense, dominion such as the power of minuteness and levitation, complete in every respect; likewise the supramundane Dhamma; a fame that pervades all three worlds, attained through genuine qualities, exceedingly pure; a glory of every limb and member, complete in every respect, capable of producing the confidence of the eyes of those engaged in beholding his physical body; and, whatever he has wished for or aspired to, whether for his own benefit or that of others, since it has come to be exactly so, a "desire" so named for the accomplishment of what is wished for; and an effort, reckoned as right endeavor, that is the very cause of his attaining the position of one revered by the whole world. Therefore, being endowed with these "bhaga"-qualities, he has "bhaga" — and by this meaning too he is called "Bhagavā."

And since he has analyzed all things by way of the divisions of wholesome and the rest, or wholesome and other states by way of the aggregates, sense bases, elements, truths, faculties, and dependent origination and the rest — analyzed suffering, the noble truth, in the sense of oppression, being conditioned, torment, and change; analyzed origin in the sense of accumulation, source, bondage, and impediment; analyzed cessation in the sense of escape, seclusion, the unconditioned, and the deathless; and analyzed the path in the sense of outlet, cause, vision, and predominance — that is to say, he has divided, opened up, and taught them. Therefore, where "vibhattavā" (one who has analyzed) would be said, "bhagavā" is said instead.

And since he resorted to, cultivated, and made much of the divine, the brahma, and the noble abidings, seclusion of body, mind, and the substratum of existence, the liberations of emptiness, the desireless, and the signless, and other mundane and supramundane superhuman states, therefore, where "bhattavā" (one who has resorted to) would be said, "bhagavā" is said instead.

And since the going, reckoned as craving, in the three realms of existence, has been cast off by him, therefore, where "bhavesu vantagamano" (one whose going in the realms of existence is cast off) would be said — taking the syllable "bha" from "bhava," the syllable "ga" from "gamana," and the syllable "va," lengthened, from "vanta" — "Bhagavā" is said, just as, in the world, where "mekhaṃ" (a girdle for the loins) would be said, "mekhalā" is said instead.

For one recollecting the qualities of the Buddha in this way — "that Blessed One is such since he is an arahant ... is such since he is a blessed one," for this reason and for that — his mind, at that time, is possessed neither by greed, nor by hatred, nor by delusion. His mind at that time is simply straight, with the Tathāgata as its object (A.N. 6.10). Thus, his hindrances suppressed through this absence of possession by greed and the rest, his mind straight and directed toward the meditation subject, applied and sustained thought inclining toward the Buddha's qualities occur in him. As he continues to apply and sustain thought upon the Buddha's qualities, joy arises. For one whose mind is joyful, through the tranquility that has joy as its proximate cause, the disturbances of body and mind are calmed. For one whose disturbance is calmed, both bodily and mental happiness arise. For one who is happy, the mind, with the Buddha's qualities as its object, becomes concentrated — thus, in due succession, the jhāna factors arise within a single moment. But, owing to the profundity of the Buddha's qualities, or owing to his mind's being devoted to recollecting their many different kinds, the jhāna that results does not reach absorption, but only reaches access. And this, because it has arisen by way of recollecting the Buddha's qualities, is reckoned simply as recollection of the Buddha.

And a monk devoted to this recollection of the Buddha becomes one who has reverence and deference toward the Teacher; he attains the fullness of faith, the fullness of mindfulness, the fullness of wisdom, and the fullness of merit; he becomes full of joy and gladness; he becomes one who can withstand fear and terror, one capable of enduring suffering; he acquires the perception of dwelling together with the Teacher. And even his body, pervaded by the recollection of the Buddha's qualities, becomes worthy of veneration, like a shrine-chamber. His mind inclines toward the plane of the Buddhas. And, when he encounters an occasion for transgression, moral shame and moral dread become present in him, as though he were seeing the Teacher face to face. And, even if he penetrates no further, he becomes one bound for a happy destination.

Therefore let the wise one always practice / diligence toward this recollection of the Buddha, / so greatly powerful.

This, first, is the opening of the detailed discussion on recollection of the Buddha.

One desiring to develop recollection of the Dhamma too, alone in a secluded place, withdrawn, should recollect the qualities of the Dhamma of learning and of the ninefold supramundane Dhamma thus: "the Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, onward-leading, to be personally understood by the wise" (A.N. 6.10).

"Well-proclaimed": in this term, the Dhamma of learning is included as well; in the others, only the supramundane Dhamma. Herein, the Dhamma of learning is, first, well-proclaimed because it is good in the beginning, the middle, and the end, and because it makes known the holy life, whole, complete, and pure, in both meaning and phrasing. For, when the Blessed One teaches even a single verse, that verse, being altogether excellent, is good in the beginning by its first line, good in the middle by its second and third lines, and good in the end by its final line. A discourse with a single connected topic is good in the beginning by its introduction, good in the end by its conclusion, and good in the middle by the rest. A discourse with several connected topics is good in the beginning by its first topic, good in the end by its last, and good in the middle by the rest. Moreover, it is good in the beginning through having a proper occasion and origin; good in the middle through being suited to those to be trained, through the meaning not being distorted, and through the fitting use of reasons and illustrations; good in the end through its conclusion producing faith in the hearers.

The entire teaching, too, taken as a whole, is good in the beginning through virtue, which is its own foundation; good in the middle through serenity, insight, path, and fruit; good in the end through Nibbāna. Or, it is good in the beginning through virtue and concentration; good in the middle through insight and the path; good in the end through fruit and Nibbāna. Or, it is good in the beginning through the Buddha's own full awakening; good in the middle through the excellence of the Dhamma; good in the end through the Saṅgha's good practice. Or, it is good in the beginning through the full self-awakening to be attained by one who, having heard it, practices for that purpose; good in the middle through the awakening of a Paccekabuddha; good in the end through the awakening of a disciple.

And, being heard, it brings about good even through the mere hearing, on account of the suppression of the hindrances — hence good in the beginning; being practiced, it brings about good even through the practice, on account of bringing the happiness of serenity and insight — hence good in the middle; and, so practiced, once the fruit of that practice is completed, it brings about good even through the fruit of that practice, on account of bringing the state of one who is "such" — hence good in the end. Thus it is well-proclaimed on account of being good in the beginning, the middle, and the end.

Now, whatever teaching the Blessed One gives, making known the holy life of the dispensation and the holy life of the path, illuminating it by various methods — that, correspondingly, is "with meaning" through its excellence of meaning, and "with phrasing" through its excellence of phrasing. It is "with meaning" through the coincidence of terms such as clarification, illumination, disclosure, analysis, and elucidation of meaning; "with phrasing" through the excellence of letter, word, phrasing, form, and grammatical exposition. It is "with meaning" through the profundity of meaning and of penetration; "with phrasing" through the profundity of the Dhamma and of its exposition. It is "with meaning" through falling within the scope of the discriminations of meaning and of ready wit; "with phrasing" through falling within the scope of the discriminations of the Dhamma and of language. It is "with meaning" as productive of confidence in critical persons, being intelligible to the wise; "with phrasing" as productive of confidence in worldly persons, being credible. It is "with meaning" through its profound intention; "with phrasing" through its plain wording. Through the absence of anything to be added, it is complete in its entirety; through the absence of anything to be removed, it is pure through being faultless.

Moreover, it is "with meaning" through the clarity of attainment achieved by practice, "with phrasing" through the clarity of the tradition achieved by learning; it is complete through being endowed with the five aggregates of states beginning with virtue; and it is pure through being free of defilement, through proceeding for the sake of crossing over, and through being unconcerned with worldly gain. Thus, on account of making known the holy life, whole, complete, and pure, in both meaning and phrasing, it is well-proclaimed.

Or else, it is well-proclaimed, that is, well-stated, on account of the absence of any distortion of meaning. For just as the meaning of the teachings of other sectarian teachers falls into distortion — teachings said to be obstructive not actually being obstructive, and teachings said to be onward-leading not actually being onward-leading, so that theirs are ill-proclaimed teachings — the meaning of the Blessed One's Dhamma does not fall into distortion in this way: teachings stated as "these states are obstructive, these states are onward-leading" do not deviate from being actually so. Thus, first, the Dhamma of learning is well-proclaimed.

The supramundane Dhamma, however, is well-proclaimed because the practice is proclaimed in conformity with Nibbāna, and Nibbāna is proclaimed in conformity with the practice. As it is said: "since the path leading to Nibbāna has been well laid down by that Blessed One for his disciples, Nibbāna and the path flow together and merge, just as the water of the Ganges flows together and merges with the water of the Yamunā — so too, since it has been well laid down (D.N. 2.296) by that Blessed One for his disciples, the path leading to Nibbāna, Nibbāna and the path flow together and merge." Herein, the noble path, not approaching either of the two extremes, being itself the middle way, is well-proclaimed through being proclaimed as "the middle way." The fruits of recluseship, being simply the stilling of the defilements, are well-proclaimed through being proclaimed as "the stilling of the defilements." Nibbāna, whose own nature is simply the eternal, the deathless, the shelter, the refuge, and the rest, is well-proclaimed through being proclaimed by way of its eternal and other such nature. Thus the supramundane Dhamma too is well-proclaimed.

"Visible here and now": herein, first, the noble path should be personally seen by the noble person himself, since it produces, in his own mental continuity, the absence of greed and the rest — hence "visible here and now." As it is said: "one inflamed, brahmin, overcome by lust, with mind possessed by it, intends harm to himself, intends harm to others, intends harm to both, and experiences mental pain and grief. With lust abandoned, he intends harm neither to himself, nor to others, nor to both, and does not experience mental pain and grief. In this way too, brahmin, the Dhamma is visible here and now" (A.N. 3.54). Moreover, the ninefold supramundane Dhamma, however it is attained, should be seen for oneself, by the knowledge of reviewing, giving up any need to proceed on another's faith — hence "visible here and now." Or else, praiseworthy view is "sandiṭṭhi," and it conquers by means of that praiseworthy view — hence "sandiṭṭhika." For thus the noble path conquers the defilements by means of the view associated with it, the noble fruit by means of the view that is its cause, and Nibbāna by means of the view that has it as its object. Therefore, just as one who conquers by a chariot (ratha) is a "charioteer" (rathika), so too the ninefold supramundane Dhamma, conquering by means of that praiseworthy view, is "sandiṭṭhika."

Or else, "diṭṭha" means seeing. "Sandiṭṭha" is simply "diṭṭha," meaning sight. That which deserves being seen is "sandiṭṭhika." For the supramundane Dhamma, merely by being seen, through the breakthrough of development and the breakthrough of realization, turns back the fear of the round of existence. Therefore, just as that which deserves a robe (vattha) is "vatthika," so too that which deserves being seen (sandiṭṭha) is "sandiṭṭhika."

"Timeless": with reference to the giving of its own fruit, there is no [waiting] time for it — hence "without time" (akāla), that is, "timeless" (akālika). It does not give its fruit after the passage of a time divided into five days, seven days, and so on, but rather gives its fruit immediately upon its own occurrence — this is what is meant. Or else, that for which a proper time has arrived for the giving of its own fruit is "timely" (kālika). What is that? Mundane wholesome states. But this path, being one whose fruit is immediate, is not "timely" — hence "timeless." This is said with reference to the path alone.

"Inviting inspection": it deserves the procedure current as "come, see this Dhamma" — hence "ehipassika." And why does it deserve that procedure? Because of its being genuinely present, and because of its purity. For, even were one to say of an empty fist, "there is gold or silver here," one could not then say, "come, see this." Why? Because it is not genuinely there. And even something genuinely present — excrement or urine — cannot, for the sake of delighting the mind by proclaiming its pleasantness, be spoken of as "come, see this." Why? Because it is not pure — rather, it is something that must be covered up with grass or leaves. But this ninefold supramundane Dhamma, genuinely present by its very nature, is pure, like the full disc of the moon in a cloudless sky, or like a genuine gem placed on a white cloth. Therefore, because of its being genuinely present and its purity, it deserves the procedure "come, see this" — hence "inviting inspection."

"Onward-leading": that which deserves to be brought onward (upanetabba) is "opaneyyika." Herein, this is the determination of the point: "upanayana" (bringing onward) is "upanaya"; even disregarding a burning garment or a burning head, that which deserves to be brought onward, by way of development, into one's own mind, is "opanayika" — that which is exactly "opanayika" is "opaneyyika." This applies to the conditioned supramundane Dhamma. But the unconditioned, that which deserves to be brought onward by one's own mind, is "opaneyyika" — meaning, it deserves to be attached to by way of realization.

Or else, the noble path, since it brings one onward to Nibbāna, is "upaneyya." The states of fruit and Nibbāna, since they deserve to be brought onward to the state of being realized, are "upaneyya." That which is exactly "upaneyya" is "opaneyyika."

"To be personally understood by the wise": it should be understood, in oneself, by every wise person — whether one who understands upon a brief utterance or otherwise — thinking, "the path has been developed by me, the fruit has been attained by me, cessation has been realized by me." For it is not the case that, by a path developed by one's preceptor, the defilements of his fellow-resident pupil are abandoned; nor does that pupil dwell at ease through his preceptor's attainment of the fruit; nor does he realize, through his preceptor, the Nibbāna realized by his preceptor. Therefore this should not be regarded as an ornament on another's head, but should be seen only in one's own mind, and personally experienced by the wise. But this is not within the domain of fools.

Moreover, this Dhamma is well-proclaimed. Why? Because it is visible here and now. It is visible here and now because it is timeless. It is timeless because it invites inspection. And whatever invites inspection is indeed onward-leading.

For one recollecting the qualities of the Dhamma, divided thus into well-proclaimed and the rest, his mind, at that time, is possessed neither by greed, nor by hatred, nor by delusion. His mind at that time is simply straight, with the Dhamma as its object (A.N. 6.10) — and, by the same method already stated, the jhāna factors arise within a single moment, his hindrances suppressed. But, owing to the profundity of the Dhamma's qualities, or owing to his mind's being devoted to recollecting their many different kinds, the jhāna that results does not reach absorption, but only reaches access. And this, because it has arisen by way of recollecting the Dhamma's qualities, is reckoned simply as recollection of the Dhamma.

And a monk devoted to this recollection of the Dhamma, [reflecting], "in the past I do not see, nor at present do I see, apart from that Blessed One, any other teacher possessed of this quality who teaches such an onward-leading Dhamma" — through this very sight of the Dhamma's qualities, becomes one who has reverence and deference toward the Teacher. Through his high regard for the Dhamma, he attains the fullness of faith and the rest; he becomes full of joy and gladness; he becomes one who can withstand fear and terror, one capable of enduring suffering; he acquires the perception of dwelling together with the Dhamma. And even his body, pervaded by the recollection of the Dhamma's qualities, becomes worthy of veneration, like a shrine-chamber. His mind inclines toward the attainment of the unsurpassed Dhamma. And, when he encounters an occasion for transgression, moral shame and moral dread become present in him, as he calls to mind the excellence of the Dhamma. And, even if he penetrates no further, he becomes one bound for a happy destination.

Therefore let the wise one always practice / diligence toward this recollection of the Dhamma, / so greatly powerful.

This is the opening of the detailed discussion on recollection of the Dhamma.

One desiring to develop recollection of the Saṅgha too, alone in a secluded place, withdrawn, should recollect the qualities of the noble Saṅgha thus: "the Blessed One's disciple-Saṅgha has practiced good practice; the Blessed One's disciple-Saṅgha has practiced straight practice; the Blessed One's disciple-Saṅgha has practiced true practice; the Blessed One's disciple-Saṅgha has practiced proper practice — that is to say, the four pairs of persons, the eight kinds of individuals: this is the Blessed One's disciple-Saṅgha, worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world" (A.N. 6.10).

Herein, "good practice" means: practiced well, meaning practiced with correct practice, non-regressive practice, conforming practice, practice not running counter, practice in accordance with the Dhamma. Those who listen respectfully to the Blessed One's exhortation and instruction are "disciples." The community of disciples is the "disciple-Saṅgha" — meaning: the group of disciples that has come to a state of communion through commonality of virtue and view. And since that correct practice is straight, not crooked, not bent, not twisted, it is also called "the noble method," and, being fitting, is also reckoned as "the proper." Therefore the noble Saṅgha, practicing that, is also said to be practicing straight practice, true practice, and proper practice.

Herein, those established in the path are "good practicers" by virtue of being possessed of correct practice; those established in the fruit are to be understood as "good practicers" with reference to their past practice, since what was to be attained by correct practice has already been attained by them.

Moreover, it is "good practice" also because of having practiced as instructed in the well-proclaimed Dhamma and Discipline, and also because of having practiced the unerring practice.

It is "straight practice" because of having practiced by the middle way, without approaching either of the two extremes, and because of having practiced for the abandonment of the crookedness, bending, and twistedness of faults in body, speech, and mind, and because of that very straightness of practice.

"The noble method" (ñāya) is said to mean Nibbāna. Because of having practiced for the sake of that, it is "true practice" (ñāyappaṭipanna).

Because those who have so practiced deserve proper treatment, it is, on account of that very practice, "proper practice."

"That is to say" means: these that follow. "The four pairs of persons" means: by way of pairs — one established in the first path, one established in its fruit, being one pair — thus there are four pairs of persons. "The eight kinds of individuals" means: by way of individual persons — one established in the first path, one established in its fruit — by this method there are just eight kinds of individuals. And here, the words "person" and "individual" are of identical meaning; this was said simply for the sake of those to be trained.

"This is the Blessed One's disciple-Saṅgha": these that are, by way of pairs, the four pairs of persons, and, individually, the eight kinds of persons — this is the Blessed One's disciple-Saṅgha. As to "worthy of offerings" and the rest: that which should be brought from afar and offered is an "offering" (āhuna) — meaning, that which should be brought even from a distance and given to the virtuous. This is a designation for the four requisites. One fit to receive that offering, because of his making it greatly fruitful, is "worthy of offerings." Or else, that to which all one's wealth should be brought, even from afar, and offered, is "worthy of oblation" (āhavanīya); or, that which deserves the oblation even of Sakka and others is "worthy of oblation." And there is that fire called "worthy of oblation" among brahmins, in which, they hold, an offering made is greatly fruitful. If the term "worthy of oblation" is used because an offering made to it is greatly fruitful, then the Saṅgha alone is truly "worthy of oblation" — for an offering made to the Saṅgha is indeed greatly fruitful. As it is said —

"Whatever person, for a hundred years, / tends a sacrificial fire in the forest, / were he to honor, even for a single moment, / one of developed self — / that very act of homage is better / than a hundred years of oblation." (Dhp. 107)

This same term, "worthy of oblation," found in another textual tradition, is, in meaning, one and the same as the term "worthy of offerings" here; only in wording is there some slight difference. Thus, "worthy of offerings."

As to "worthy of hospitality": "hospitality" (pāhuna) means a gift prepared with honor for the sake of dear and pleasing relatives and friends who have come from various directions. Setting that aside, it is fitting that such hospitality be given only to the Saṅgha, and the Saṅgha alone is fit to receive it — for there is no guest comparable to the Saṅgha. For it is seen only in the interval between the appearance of one Buddha and another, and it is possessed, without interruption, of qualities that are dear and pleasing. Thus, since hospitality is fit to be given to it, and it is fit to receive hospitality, it is "worthy of hospitality." But for those who read "pāhavanīya" in the text, since the Saṅgha deserves the first hospitality, it should be brought and offered here before anything else — hence "worthy of first-oblation"; or, it deserves oblation in every way — hence "worthy of first-oblation." This same term is here called, by that same meaning, "worthy of hospitality."

"Dakkhiṇā" refers to a gift given out of faith in the world to come. That gift it deserves — or else, being beneficial to the gift, it is "worthy of gifts" because it purifies the gift by making it greatly fruitful.

It deserves the reverential salutation performed by the whole world, both hands placed together and raised to the head — hence "worthy of reverential salutation."

"An unsurpassed field of merit for the world" means: a place for the growth of merit unequaled in the whole world. For just as a place where a king's or a minister's rice or barley grows is called "the king's rice-field" or "the king's barley-field," so too the Saṅgha is the place for the growth of merit for the entire world. For, in dependence on the Saṅgha, merits productive of manifold benefit and happiness for the world grow. Therefore the Saṅgha is "an unsurpassed field of merit for the world."

For one recollecting the qualities of the Saṅgha, divided thus into good practice and the rest, his mind, at that time, is possessed neither by greed, nor by hatred, nor by delusion. His mind at that time is simply straight, with the Saṅgha as its object (A.N. 6.10) — and, by the same method already stated, the jhāna factors arise within a single moment, his hindrances suppressed. But, owing to the profundity of the Saṅgha's qualities, or owing to his mind's being devoted to recollecting their many different kinds, the jhāna that results does not reach absorption, but only reaches access. And this, because it has arisen by way of recollecting the Saṅgha's qualities, is reckoned simply as recollection of the Saṅgha.

And a monk devoted to this recollection of the Saṅgha becomes one who has reverence and deference toward the Saṅgha; he attains the fullness of faith and the rest; he becomes full of joy and gladness; he becomes one who can withstand fear and terror, one capable of enduring suffering; he acquires the perception of dwelling together with the Saṅgha. And even his body, pervaded by the recollection of the Saṅgha's qualities, becomes worthy of veneration, like an uposatha-hall with the Saṅgha assembled in it. His mind inclines toward the attainment of the Saṅgha's own qualities. And, when he encounters an occasion for transgression, moral shame and moral dread become present in him, as though he were seeing the Saṅgha face to face. And, even if he penetrates no further, he becomes one bound for a happy destination.

Therefore let the wise one always practice / diligence toward this recollection of the Saṅgha, / so greatly powerful.

This is the opening of the detailed discussion on recollection of the Saṅgha.

One desiring to develop recollection of virtue too, alone in a secluded place, withdrawn, should recollect one's own virtue by way of such qualities as being unbroken, thus: "surely my virtues are unbroken, unblemished, unblotched, unmottled, liberating, praised by the wise, untouched, conducive to concentration" (A.N. 6.10). And these virtues are the householder's virtues for a householder, and the one-gone-forth's virtues for one gone forth.

Whether they be a householder's virtues or the virtues of one gone forth, those of which not even one is broken at the beginning or the end are, like a garment cut clean at its border, "not broken" — hence "unbroken." Those of which not even one is broken in the middle are, like a garment pierced through in its middle, "not full of holes" — hence "unblemished." Those of which not two or three in succession are broken are, like a cow of some blotched color, black or red, arising on the back or belly with a long, round, or other such patch of a discordant color, "not blotched" — hence "unblotched." Those which are not broken here and there are, like a cow speckled with spots of a discordant color, "not speckled" — hence "unmottled." Or, without distinction, all of these are "unbroken, unblemished, unblotched, unmottled" because unassailed by the sevenfold sexual intercourse and by such evil states as anger and grudge-bearing. These same virtues, having freed one from the state of slavery to craving, and thereby producing the state of freedom, are "liberating." Being praised by the wise, such as the Buddha, they are "praised by the wise." Being untouched by craving and views, being incapable of being seized upon by anyone as, "here is a fault in your virtues" — they are "untouched." They are "conducive to concentration" because they lead to access concentration or absorption concentration, or even to path-concentration and fruit-concentration.

For one recollecting one's own virtue in this way, by way of such qualities as being unbroken, his mind, at that time, is possessed neither by greed, nor by hatred, nor by delusion. His mind at that time is simply straight, with virtue as its object — and, by the same method already stated, the jhāna factors arise within a single moment, his hindrances suppressed. But, owing to the profundity of the qualities of virtue, or owing to his mind's being devoted to recollecting their many different kinds, the jhāna that results does not reach absorption, but only reaches access. And this, because it has arisen by way of recollecting the qualities of virtue, is reckoned simply as recollection of virtue.

And a monk devoted to this recollection of virtue becomes one who has reverence for the training and conducts himself in harmony with his fellows; he becomes heedful in courteous exchange; he becomes free of the fear of self-reproach and the like; he becomes one who sees danger in the slightest fault; he attains the fullness of faith and the rest; he becomes full of joy and gladness. And, even if he penetrates no further, he becomes one bound for a happy destination.

Therefore let the wise one always practice / diligence toward this recollection of virtue, / so greatly powerful.

This is the opening of the detailed discussion on recollection of virtue.

One desiring to develop recollection of generosity, however, must by nature be one inclined toward generosity, of constantly ongoing giving and sharing. Or else, one beginning the development, having undertaken thus, "from now on, whenever a recipient is present, I will not eat without giving away even so much as a single mouthful," and, having given, that very day, according to his means and ability, a gift to distinguished recipients, and having taken up the sign there, should, alone in a secluded place, withdrawn, recollect his own generosity by way of such qualities as being free of the stain of stinginess, thus: "gain indeed is mine, well gained indeed is it for me, in that, amid a generation possessed by the stain of stinginess, I dwell with a mind free from the stain of stinginess, freely generous, with open hand, delighting in relinquishment, devoted to giving on request, delighting in giving and sharing."

Herein, "gain indeed is mine" means: gain is indeed mine — namely, those gains for a giver praised by the Blessed One through such statements as "having given life, one becomes a sharer in life, whether divine or human" (A.N. 5.37), and "one who gives is dear, and is associated with by many" (A.N. 5.34), and "one who gives becomes dear, following the practice of the good" (A.N. 5.35) — these are surely mine to share in: such is the intent. "Well gained indeed is it for me": that I have obtained this dispensation, or this human state — that is well gained indeed for me. Why? Because, amid a generation possessed by the stain of stinginess, ... I am one who delights in giving and sharing.

Herein, "possessed by the stain of stinginess" means overcome by the stain of stinginess. "A generation" refers to beings, by way of their being generated. Therefore the meaning here is: among beings overcome by the stain of stinginess — one or another of the dark states that, by their characteristic of being unable to bear the sharing of one's own good fortune with others, corrupt the mind's natural radiance. "With a mind free from the stain of stinginess" means: with a mind free from stinginess and also from the other stains, such as greed and hatred. "I dwell" means: I abide having become one of the mental character just described. But in the discourses, since this was taught by way of the dwelling-support, in answer to a question put by the stream-enterer Mahānāma the Sakyan about the dwelling-support, it is said, "I dwell in the household life" — meaning, I dwell having overcome it.

"Freely generous" means one whose generosity is unrestrained. "With open hand" means one of clean hand — meaning, one whose hand is always washed, so as to be able to give a gift respectfully with his own hand. "Delighting in relinquishment": "vossagga" means relinquishment, that is, giving up entirely. Being devoted, through constant application, to that relinquishment, one is "delighting in relinquishment." "Devoted to giving on request" means: devoted to the giving of whatever others request — such is the meaning. There is also the reading "yājayoga," meaning: devoted to the sacrifice reckoned as giving. "Delighting in giving and sharing" means: delighting both in giving and in sharing. The meaning is: "I give gifts, and I also share what is to be enjoyed by myself, and in both of these I delight" — thus he recollects.

For one recollecting his own generosity in this way, by way of such qualities as being free of the stain of stinginess, his mind, at that time, is possessed neither by greed, nor by hatred, nor by delusion. His mind at that time is simply straight, with generosity as its object (A.N. 5.10) — and, by the same method already stated, the jhāna factors arise within a single moment, his hindrances suppressed. But, owing to the profundity of the qualities of generosity, or owing to his mind's being devoted to recollecting their many different kinds, the jhāna that results does not reach absorption, but only reaches access. And this, because it has arisen by way of recollecting the qualities of generosity, is reckoned simply as recollection of generosity.

And a monk devoted to this recollection of generosity becomes, to an ever-greater degree, inclined toward generosity, of a disposition free from greed, acting in conformity with loving-kindness, confident, and full of joy and gladness. And, even if he penetrates no further, he becomes one bound for a happy destination.

Therefore let the wise one always practice / diligence toward this recollection of generosity, / so greatly powerful.

This is the opening of the detailed discussion on recollection of generosity.

One desiring to develop recollection of deities, however, must be possessed of the qualities of faith and the rest that have come by way of the noble path. Then, alone in a secluded place, withdrawn, he should recollect his own qualities of faith and the rest, placing deities in the position of witnesses, thus: "there are the deities of the Four Great Kings; there are the deities of the Thirty-Three, the Yāma gods, the Tusita gods, the gods who delight in creation, the gods who have mastery over others' creations; there are the deities of the Brahmā-group; there are deities higher still. Possessed of such faith as that, those deities, having passed away from here, were reborn there; and such faith is found also in me. Possessed of such virtue... such learning... such generosity... such wisdom as that, those deities, having passed away from here, were reborn there; and such wisdom is found also in me" (A.N. 6.10).

Now, in the discourse itself it is said that, at the time, Mahānāma, when a noble disciple recollects the faith, virtue, learning, generosity, and wisdom both of himself and of those deities, his mind at that time is possessed neither by greed nor by the rest. Even though this is what is said, it should be understood that this was stated for the purpose of showing the qualities of the deities — who are to be placed in the position of witnesses — as being similar to one's own qualities of faith and the rest. For in the commentary it is stated firmly that one recollects one's own qualities, having placed deities in the position of witnesses.

Therefore, for one who, having first recollected the deities' qualities, afterward recollects his own actually present qualities of faith and the rest, his mind, at that time, is possessed neither by greed, nor by hatred, nor by delusion. His mind at that time is simply straight, with deities as its object (A.N. 6.10) — and, by the same method already stated, the jhāna factors arise within a single moment, his hindrances suppressed. But, owing to the profundity of the qualities of faith and the rest, or owing to his mind's being devoted to recollecting their many different kinds, the jhāna that results does not reach absorption, but only reaches access. And this, because it arises by way of recollecting one's own qualities of faith and the rest, which are similar to the deities' own qualities, is reckoned simply as recollection of deities.

And a monk devoted to this recollection of deities becomes dear and pleasing to deities; he attains, to an ever-greater degree, the fullness of faith and the rest; he dwells full of joy and gladness. And, even if he penetrates no further, he becomes one bound for a happy destination.

Therefore let the wise one always practice / diligence toward this recollection of deities, / so greatly powerful.

This is the opening of the detailed discussion on recollection of deities.

Now, as to what was said in the detailed exposition of these recollections — having said "his mind at that time is simply straight, with the Tathāgata as its object," and the rest — it was also said: "and, Mahānāma, a noble disciple of straight mind gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma; for one who is glad, joy is born" (A.N. 6.10). Herein, "gains inspiration in the meaning" is said with reference to the satisfaction that arises from the meaning of such phrases as "that Blessed One is such"; "gains inspiration in the Dhamma" is said with reference to the satisfaction that arises from the text itself; and it should be understood that "gains gladness connected with the Dhamma" is said with reference to both together.

And as to what is said in recollection of deities — "with reference to deities" — it should be understood as said with reference to the mind occurring, in its first phase, with reference to the deities, and thereafter with reference to the qualities that are similar to the deities' own qualities, or that produce the state of being a deity.

But these six recollections succeed only for noble disciples. For it is they alone for whom the qualities of the Buddha, the Dhamma, and the Saṅgha become manifest, and they alone who are possessed of virtues such as being unbroken, of generosity free from the stain of stinginess, and of qualities of faith and the rest similar to those of deities of great power. And in the Mahānāma Discourse (A.N. 6.10), in response to the stream-enterer's question about the dwelling-support, these were expounded in detail by the Blessed One precisely for the purpose of showing the stream-enterer's own dwelling-support.

In the Discourse on Greed too, it is said: "here, monks, a noble disciple recollects the Tathāgata — 'that Blessed One is such' ... — his mind at that time is simply straight, gone forth, released, risen up from greed. 'Greed,' monks, is a designation for the five strands of sensual pleasure. Taking even this as an object, monks, some beings here are purified in this way" (A.N. 6.25) — thus this was expounded for the purpose of a noble disciple's purifying his mind by way of recollection and thereby attaining a further, ultimate purity.

In the Discourse on the Opportunity Amid the Crowded, too, taught by the Venerable Mahākaccāna, it is said: "it is wonderful, friend, it is marvelous, friend, how far the discovery of an opportunity amid the crowded has been discovered and awakened to by that Blessed One who knows and sees, the arahant, the perfectly self-enlightened one, for the purification of beings ... for the realization of Nibbāna — that is to say, the six stations of recollection. What six? Here, friend, a noble disciple recollects the Tathāgata ... — thus some beings here become of a nature purified" (A.N. 6.26) — thus this was expounded by way of a noble disciple's own discovery of an opportunity, through his very nature of ultimate purity.

In the Discourse on the Uposatha too, it is said: "and how, Visākhā, is there the noble uposatha? There is, Visākhā, the cleansing of a defiled mind by an appropriate method. And how, Visākhā, is there the cleansing of a defiled mind by an appropriate method? Here, Visākhā, a noble disciple recollects the Tathāgata" (A.N. 3.71) — thus this was expounded to show the greatly fruitful nature of the uposatha observance, by way of a noble disciple's own mind-purifying meditation subject while keeping the uposatha.

In the Book of the Elevens too, it is said: "one possessed of faith, Mahānāma, succeeds — not one without faith. One of aroused energy, of established mindfulness, concentrated, and possessed of wisdom, Mahānāma, succeeds — not one of poor wisdom. Established, Mahānāma, in these five states, you should further develop six states. Here, Mahānāma, you should recollect the Tathāgata: 'that Blessed One is such'" (A.N. 11.11) — thus this was expounded, in response to a noble disciple's own question, "in which of our various dwellings, venerable sir, should we dwell?", for the purpose of showing him a dwelling.

Even so, an ordinary person possessed of purified virtue and the other qualities should also attend to these recollections. For even by way of mere report, the mind still becomes settled and clear when one recollects the qualities of the Buddha and the rest — with such power that, having suppressed the hindrances and become greatly gladdened, one might begin insight and thereby realize arahantship itself, as happened for the Elder Phussadeva, a dweller in a dark hut.

It is told that this venerable one, having seen an image of the Buddha created by Māra, thought, "if this figure, still possessed of lust, hatred, and delusion, is so radiant, how then could the Blessed One not be radiant — he who is, in every respect, free of lust, hatred, and delusion?" — and, having gained joy with the Buddha as its object, he developed insight and attained arahantship.

Thus, in the Visuddhimagga, composed for the gladdening of good people, in the section on the development of concentration, this is the seventh chapter, called the Description of the Six Recollections.