English
Then, having retired to a secluded place, one should recollect one's own generosity in terms of qualities such as being free from the stain of stinginess, saying: "Indeed, I have gained much! Indeed, I have obtained well! For I dwell with a mind free from the stain of stinginess, among a populace overcome by the stain of stinginess, with open-handedness, with pure hands, delighting in giving up, fit to be asked, delighting in sharing gifts." Here, "Indeed, I have gained much!" means "Indeed, these gains are mine!" The Buddha has praised the gains of the giver in ways such as: "Indeed, having given life, one becomes a partaker of life, either divine or human" (A.N. 5.37), and "Giving, one becomes dear; many attend upon him" (A.N. 5.34), and "Giving, one becomes dear, following the Dhamma of the good" (A.N. 5.35). The meaning here is that I am certainly a partaker of these. "Indeed, I have obtained well!" means that this teaching or human existence that I have obtained, I have indeed obtained it well. Why? "For I dwell among a populace overcome by the stain of stinginess... delighting in sharing gifts." Here, "overcome by the stain of stinginess" means overwhelmed by the stain of stinginess. "Populace" refers to beings in the sense of originating. Therefore, the meaning here is: among beings overwhelmed by the stain of stinginess, which is one of the dark qualities that defile the mind's radiance, characterized by the inability to endure the commonality of one's own possessions. "With a mind free from the stain of stinginess" means free from the stain of stinginess, as well as other defilements such as lust and hatred. "I dwell with a mind" means I live with a mind of the aforementioned kind. But in the suttas, when Mahānāma the Sakyan, who was a stream-enterer, asked about the dwelling of reliance, because it was taught in terms of the dwelling of reliance, it was said, "I dwell in a house." Therein, the meaning is, "I dwell having overcome." "One whose giving is released" means "one whose giving is relinquished." "With purified hands" means "with clean hands." It is said that he always has washed hands to respectfully give a gift with his own hands. "Delighting in relinquishment" means relinquishing is relinquishment, the meaning is sacrifice. "Delighting in relinquishment" means delighting in that relinquishment by way of constant application. "Fit for requests" means fit for requests by giving whatever others ask for. "Fit for sacrifice" is also a reading. The meaning is endowed with sacrifice, which is called yāga (sacrifice). "Delighting in giving and sharing" means delighting in giving and in sharing. The meaning is, he recollects thus: "Indeed, I give gifts, and I also share what is to be enjoyed by myself; in both of these, I delight." 161. When he thus recollects his own giving, by way of qualities such as having removed defilement and stinginess, his mind is not at that time assailed by greed. Nor by hatred... nor by delusion. His mind at that time becomes straight with regard to giving (A.N. 5.10). In the same way as before, the hindrances are suppressed, and the factors of jhana arise in a single moment. However, due to the profundity of the qualities of giving, or due to being inclined to recollect various kinds of giving qualities, it does not reach absorption, but only attains access concentration. And this, having arisen by way of recollecting the qualities of giving, is called recollection of giving. But a bhikkhu who practices this recollection of giving becomes exceedingly inclined to giving, with a disposition free from greed, acting in accordance with loving-kindness, confident, abounding in joy and gladness, and if he does not penetrate further, he is destined for a happy destination. Therefore, indeed, heedfulness Should the wise one practice; For such greatly powerful Recollection of giving always. This is the introduction to the detailed discourse on the recollection of giving. 6. Discourse on the Recollection of Deities 162. The recollection of deities b One who wishes to develop it should be endowed with qualities like faith, etc., arisen through the Noble Path. Then, having gone to a secluded place, and being withdrawn, he should reflect: "There are devas of the Four Great Kings, There are devas of Tāvatiṃsa, Yāmā, Tusitā, Nimmānaratī, Paranimmitavasavattī, There are devas of the Brahma-realm, There are devas beyond that. With whatever kind of faith those devas were endowed, having passed away from here, they were reborn there. Such faith also exists in me. With whatever kind of virtue. With whatever kind of learning. With whatever kind of generosity. With whatever kind of wisdom those devas were endowed, having passed away from here, they were reborn there. Such wisdom also exists in me." (A.N. 6.10) Thus, placing the devas as witnesses, one should recollect one's own qualities of faith, etc. But in the Sutta, it is said: "Mahānāma, at whatever time a noble disciple recollects his own and those devas' faith, virtue, learning, generosity, and wisdom, at that time, his mind is not overwhelmed by lust." Although it is said so, it should be understood that this was stated to illustrate the similarity of one's own qualities like faith, etc., with those devas who are to be placed as witnesses. For in the Commentary, it is strongly stated that one recollects one's own qualities by placing the devas as witnesses. 163. Therefore, having first recollected the qualities of the devas, and then recollecting one's own existing qualities of faith, etc., at that time, his mind is not overwhelmed by lust. Nor by hatred... nor by delusion. At that time, his mind is straight, focused on the devas. (A.N. 6.10) In the same way as before, for one whose hindrances are suppressed, the factors of jhāna arise in a single moment. However, due to the profundity of qualities like faith, etc., or due to inclination towards recollecting various kinds of qualities, without reaching absorption, it becomes only access concentration. This is called "Recollection of Devas" because of recollecting one's own qualities like faith, etc., which are similar to those of the devas. i. And a bhikkhu devoted to this recollection of deities is dear and pleasing to the deities, he attains an increase in faith and other virtues, he dwells abounding in joy and gladness. And if he does not penetrate further, he is destined for a good bourn. Therefore, the wise should practice heedfulness; Thus, with the greatly powerful recollection of deities, always. This is the introductory discourse on the recollection of deities. Miscellaneous Discourse 164. As for what is said in the detailed exposition of these, having stated "at that time his mind is straight, focused on the Tathāgata," and so on, "for a noble disciple whose mind is straight, Mahānāma, attains the joy of the goal, attains the joy of the Dhamma, attains the joy associated with the Dhamma; when joyful, delight arises" (A.N. 6.10), there, "he attains the joy of the goal" is said with reference to the satisfaction that arises by relying on the meaning of "He is indeed the Blessed One," and so on. "He attains the joy of the Dhamma" is said with reference to the satisfaction that arises by relying on the Pāli text. "He attains the joy associated with the Dhamma" is said with reference to both aspects, this should be understood. And as for what is said in the recollection of deities, "focused on deities," that should be understood as being said with reference to the mind that arises in the preliminary stage, focused on deities, or with reference to the mind that arises focused on qualities similar to the qualities of deities, or qualities that produce the state of deities. 165. But these six recollections are successful only for noble disciples. For them, the qualities of the Buddha, Dhamma, and Saṅgha are manifest. And they are endowed with virtues such as unbroken morality, generosity free from defilement and stinginess, and qualities such as faith, similar to the qualities of the greatly powerful deities. And in the Mahānāma Sutta (A.N. 6.10), when asked by the Blessed One about the dwelling of a stream-enterer, these were extensively taught precisely to show the dwelling of a stream-enterer. And in the Gedha Sutta, "Here, bhikkhus, a noble disciple recollects the Tathāgata, 'He is indeed the Blessed One...' and so on... at that time his mind is straight, released, freed, emerged..." From greed. Greed, monks, is a designation for these five strands of sensual pleasure. Taking this as an object, monks, thus some beings are purified. Thus, it was taught for the noble disciple to purify the mind through recollection, and further, for the attainment of ultimate purity. And in the Sambādhokāsa Sutta taught by Venerable Mahākaccāna: "It is wonderful, friend, it is amazing, friend, how the Blessed One, knowing and seeing, the Arahant, the Perfectly Self-Awakened One, has comprehended the attainment of space in confinement for the purification of beings… for the realization of Nibbāna, namely, these six grounds for recollection. Which six? Here, friend, a noble disciple recollects the Tathāgata… thus some beings are of a nature to be purified." Thus, it was taught for the noble disciple to attain space by means of ultimate purity. And in the Uposatha Sutta: "And how, Visākha, is there a noble Uposatha? There is the cleansing of the defiled mind, Visākha, by means of effort. And how, Visākha, is there the cleansing of the defiled mind by means of effort? Here, Visākha, a noble disciple recollects the Tathāgata." Thus, it was taught to show the great fruitfulness of the Uposatha, as a meditation object for purifying the mind of the noble disciple observing the Uposatha. And in the Eleventh Nipāta: "Faithful, Mahānāma, one is an attainer, not faithless. One with aroused energy, established mindfulness, concentrated, wise, Mahānāma,