English
" Therefore, the Noble Saṅgha, practicing that, is also called "practicing uprightly," "practicing wisely," and "practicing properly." And here, those who are on the path, they are "practicing well" by being endowed with right practice. Those who are established in the fruit, they are by right practice Because what was to be attained has been attained, referring to the past path, it is to be known as "well-practiced." Moreover, because one has practiced as instructed in the well-proclaimed Dhamma and Discipline, and because one has practiced the unfailing path, one is "well-practiced." Because one has practiced the middle path, not falling into either extreme, because one has practiced for the abandonment of the crooked, bent, and distorted faults of body, speech, and mind, and because one has practiced straightforwardly, one is "straightforwardly practiced." "Ñāya" is called Nibbāna. Because one has practiced for that purpose, one is "practiced for Ñāya." As those who practice become worthy of proper practice, because one has practiced in that way, one is "properly practiced." 156. "Yadidanti" means "which are these." "Four pairs of persons" means, in terms of pairs, the one on the first path and the one on the fruit are one pair; in this way, there are four pairs of persons. "Eight individual persons" means, in terms of individual persons, one on the first path, one on the fruit; in this way, there are eight individual persons. Here, "person" (purisa) or "individual" (puggala) are synonyms. This is stated for the sake of those to be trained. "This is the Sangha of the Blessed One's disciples" means, these four pairs of persons in terms of pairs, and eight individual persons individually, this is the Sangha of the Blessed One's disciples. In "worthy of offerings" (āhuneyyo) and so on, "āhuna" means that which is brought and offered. The meaning is that it should be brought even from afar and given to those who are virtuous. This is a designation for the four requisites. One who is fit to receive that offering, and makes it greatly fruitful, is "āhuneyyo." Or, it means that even coming from afar, all one's possessions should be offered here; thus, "āhavanīyo." Or, it means worthy of being offered to by Sakka and others; thus, "āhavanīyo." And there is the belief of Brahmins that the fire called "āhavanīya," in which an offering is made, is greatly fruitful. If it is "āhavanīya" because an offering made in it is greatly fruitful, then the Sangha itself is "āhavanīya." For an offering made to the Sangha is greatly fruitful. As it is said: "Though a being for a hundred years should tend the fire in the forest; And for a moment worship one who has developed the self; That worship alone is better, than what is offered for a hundred years." That word 'āhavanīya' in other collections is one in meaning with this word 'āhuneyya' here. In terms of form, there is only a slight difference. Thus, 'āhuneyya'. But here, by 'pāhuneyya', 'pāhuna' is meant: a gift for guests, prepared with respect for dear and pleasing relatives and friends who have come from various directions. Even setting that aside, such guests are fit to be given to the Saṅgha alone, and the Saṅgha alone is fit to receive it. For there is no guest like the Saṅgha. For it is seen thus in one Buddha-interval, and it is endowed with dear and pleasing qualities that bring benefit. Thus, it is fit to give a gift to it, and it is fit to receive a gift, thus 'pāhuneyya'. But for those whose Pāli reading is 'pāhavanīya', for them, since the Saṅgha deserves prior service, therefore, it should be brought first and offered here, thus 'pāhavanīya'. Or, it deserves offering in every way, thus 'pāhavanīya'. And here, it is called 'pāhuneyya' with that same meaning. But by 'dakkhiṇā', a gift to be given, believing in the next world, is meant. It is worthy of that gift, or it is beneficial for the gift, because it purifies it by making it greatly fruitful, thus 'dakkhiṇeyya'. Placing both hands on the head, performed by all the world, it is worthy of the act of reverence (añjali), thus 'añjalikaraṇīya'. 'An unsurpassed field of merit for the world' means an incomparable place for the growth of merit for all the world. Just as for a king or a minister, the place for the growth of rice or barley is called the king's rice field or the king's barley field, so too the Saṅgha is the place for the growth of merits for all the world. For relying on the Saṅgha, for the world, various kinds of merits conducive to welfare and happiness grow. Therefore, the Saṅgha is 'an unsurpassed field of merit for the world'. Thus, for one who recollects the qualities of the Saṅgha, such as 'well-practiced', at that time, the mind is not overcome by greed. Nor by hatred... (and so on)... nor is the mind overcome by delusion. Straight At that time, his mind is indeed directed towards the Saṅgha. (AN 6.10) In the same way as before, with hindrances suppressed, the jhāna factors arise in a single moment. However, due to the profundity of the Saṅgha's qualities, or due to being intent on recollecting various kinds of qualities, it does not reach absorption, but only attains access concentration. Since this arises through the recollection of the Saṅgha's qualities, it is called Recollection of the Saṅgha. A bhikkhu devoted to this recollection of the Saṅgha becomes respectful and deferential towards the Saṅgha. He attains a fullness of faith and so on, becomes abundant in joy and delight, endures fear and terror, is capable of enduring suffering, and gains the perception of dwelling with the Saṅgha. His body, imbued with the recollection of the Saṅgha's qualities, becomes worthy of veneration, like an assembly hall where the Saṅgha has gathered. His mind inclines towards the attainment of the Saṅgha's qualities. And when he is faced with something to be transgressed, shame and moral dread arise as if he were seeing the Saṅgha in person. Even if he does not penetrate further, he is destined for a good bourn. Therefore, indeed, heedfulness should be practiced by the wise; always with this greatly potent recollection of the Saṅgha. This is the introductory discourse on the recollection of the Saṅgha. 4. Discourse on the Recollection of Virtue 158. However, one who wishes to develop the recollection of virtue, having gone into solitude and secluded, should recollect their own virtues according to qualities like unbrokennes, saying: "Oh, indeed my virtues are unbroken, unblemished, unspotted, unblotched, liberating, praised by the wise, untainted, conducive to concentration." (AN 6.10) Thus, one's own virtues should be recollected according to qualities such as unbrokennes. And these are the virtues of a householder for a householder, and the virtues of a renunciant for a renunciant. Whether they are householder's virtues or renunciant's virtues, those of which not even one is broken at the beginning or at the end, are unbroken, like a cloth not torn at the edges. Those of which not even one is broken in the middle, are unblemished, like a cloth not pierced in the middle. Those of which two or three in succession are not broken, are... Not mottled like a cow whose body color is one of black, red, etc., with a dissimilar color, long-shaped, etc., rising from the back or belly; thus they are not mottled (asabalāni). Those which are not broken here and there, they are not spotted like a cow variegated with dissimilar spots; thus they are not spotted (akammāsāni). Or, without distinction, all of them, being unharmed by the seven kinds of sexual union and by evil states like anger, resentment, etc., are unbroken, unholed, unmottled, unspotted. These very [qualities], by freeing from the slavery of craving and making them free, are free (bhujissāni). Being praised by the wise, such as the Buddhas, they are praised by the wise (viññuppasatthāni). Being untouched by craving and views, or being unable to be touched by anyone saying 'this is a fault in your precepts,' they are untouched (aparāmaṭṭhāni). Bringing about access concentration or absorption concentration, or indeed path concentration and fruit concentration, they are conducive to concentration (samādhisaṃvattanikāni). 159. Thus, for one recollecting one's own precepts by way of qualities like unbrokenness, at that time, his mind is not overcome by lust. Nor by hatred... nor by delusion is his mind overcome. His mind at that time is indeed straight, regarding the precepts, and in the same way as before, the jhana factors arise in a single moment for one whose hindrances are suppressed. However, due to the profundity of the precept qualities, or due to the inclination to recollect various kinds of qualities, the jhana, not reaching absorption, becomes only access. And this, having arisen by way of recollecting the precept qualities, is called recollection of precepts. And a bhikkhu devoted to this recollection of precepts is respectful of training, of good conduct, diligent in hospitality, free from the fear of self-reproach, etc., seeing danger in even the slightest faults, attains abundance of faith, etc., and is full of joy and gladness. But if he does not penetrate further, he is destined for a good bourn. Therefore, indeed, diligence, Let the wise one practice; Always for the recollection of precepts, Which has such great power. This is the introduction to the detailed discourse on the recollection of precepts. . 5. Recollection of Generosity 160. One who wishes to cultivate the recollection of generosity should naturally be inclined to giving, and constantly engaged in sharing gifts. Or, when beginning the cultivation, one should make a resolution: "From now on, as long as there is a recipient, I will not eat without giving even a single mouthful of food." On that day, having given gifts to worthy recipients according to one's ability and strength, one should take that as a sign.