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162.Devatānussatiṃ bhāvetukāmena pana ariyamaggavasena samudāgatehi saddhādīhi guṇehi samannāgatena bhavitabbaṃ.
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115. One who wants to develop the recollection of deities should possess the special qualities of faith, etc., evoked by means of the noble path, recollect his own special qualities of faith, etc., with deities standing as witnesses, as follows:
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Tato rahogatena paṭisallīnena "santi devā cātumahārājikā, santi devā tāvatiṃsā, yāmā, tusitā, nimmānaratino, paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari, yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati.
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and he should go into solitary retreat and “There are deities of the Realm of the Four Kings (devā cātummahārājikā), there are deities of the Realm of the Thirty-three (devā tāvatiṃsā), there are deities who are Gone to Divine Bliss (yāmā) … who are Contented (tusitā) … who Delight in Creating (nimmānarati) … who Wield Power Over Others’ Creations (paranimmitavasavatti), there are deities of Brahmā’s Retinue (brahmakāyikā), there are deities higher than that. And those deities were possessed of faith such that on dying here they were reborn there, and such faith is present in me too.
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Yathārūpena sīlena.
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And those deities were possessed of virtue …
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Yathārūpena sutena.
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of learning …
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Yathārūpena cāgena.
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of generosity …
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Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī"ti (a. ni. 6.10) evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā.
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of understanding such that when they died here they were reborn there, and such understanding is present in me too” (A III 287).
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Sutte pana yasmiṃ mahānāma samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotīti vuttaṃ.
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116. In the sutta, however, it is said: “On the occasion, Mahānāma, on which a noble disciple recollects the faith, the virtue, the learning, the generosity, and the understanding that are both his own and of those deities,” on that occasion his mind is not obsessed by greed …” (A III 287).
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Kiñcāpi vuttaṃ, atha kho taṃ sakkhiṭṭhāne ṭhapetabbadevatānaṃ attano saddhādīhi samānaguṇadīpanatthaṃ vuttanti veditabbaṃ.
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Although this is said, it should nevertheless be understood as said for the purpose of showing that the special qualities of faith, etc., in oneself are those in the deities, making the deities stand as witnesses.
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Aṭṭhakathāyañhi devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussaratīti daḷhaṃ katvā vuttaṃ.
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For it is said definitely in the Commentary: “He recollects his own special qualities, making the deities stand as witnesses.”
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163.Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.
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117. As long as in the prior stage he recollects the deities’ special qualities of faith, etc., and in the later stage he recollects the special qualities of faith, etc., existing in himself, then: “On that occasion his mind is not obsessed by greed,
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Na dosa - pe - na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.
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or obsessed by hate, or obsessed by delusion, his mind has rectitude on that occasion, being inspired by deities” (A III 288). So when he has suppressed the hindrances in the way already stated (§66), the jhāna factors arise in a single conscious moment.
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Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.
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But owing to the profundity of the special qualities of faith, etc., or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.
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Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati.
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And that access jhāna itself is known as “recollection of deities” too because it arises with the deities special qualities as the means.
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Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo, bhiyyoso mattāya saddhādivepullaṃ adhigacchati, pītipāmojjabahulo viharati.
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118. And when a bhikkhu is devoted to this recollection of deities, he becomes dearly loved by deities. He obtains even greater fullness of faith. He has much happiness and gladness.
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Uttari appaṭivijjhanto pana sugatiparāyano hoti.
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And if he penetrates no higher, he is at least headed for a happy destiny.
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Tasmā have appamādaṃ, kayirātha sumedhaso;
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Now, when a man is truly wise, His constant task will surely be
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Evaṃ mahānubhāvāya, devatānussatiyā sadāti.
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This recollection of deities Blessed with such mighty potency.
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Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ.
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This is the section dealing with the recollection of deities in the detailed explanation.
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