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164.Yaṃ pana etāsaṃ vitthāradesanāyaṃ "ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā"tiādīni vatvā "ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī"ti (a. ni. 6.10) vuttaṃ, tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedanti vuttaṃ.
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119. Now, in setting forth the detail of these recollections, after the words, “His mind has rectitude on that occasion, being inspired by the Perfect One,” it is added: “When a noble disciple’s mind has rectitude, Mahānāma, the meaning inspires him, the law inspires him, and the application of the law makes him glad. When he is glad, happiness is born in him” (A III 285–88). Herein, the meaning inspires him should be understood as said of contentment inspired by the meaning beginning, “This Blessed One is such since he is …” (§2).
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Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedaṃ.
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The law inspires him is said of contentment inspired by the text.
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Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjanti vuttanti veditabbaṃ.
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The application of the law makes him glad is said of both (cf. M-a I 173).
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Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ, taṃ pubbabhāge devatā ārabbha pavattacittavasena devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.
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120. And when in the case of the recollection of deities inspired by deities is said, this should be understood as said either of the consciousness that occurs in the prior stage inspired by deities or of the consciousness [that occurs in the later stage] inspired by the special qualities that are similar to those of the deities and are productive of the deities’ state (cf. §117).
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165.Imā pana cha anussatiyo ariyasāvakānaññeva ijjhanti.
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121. These six recollections succeed only in noble disciples.
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Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti.
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For the special qualities of the Enlightened One, the Law, and the Community, are evident to them;
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Te ca akhaṇḍatādiguṇehi sīlehi, vigatamalamaccherena cāgena, mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā.
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and they possess the virtue with the special qualities of untornness, etc., the generosity that is free from stain by avarice, and the special qualities of faith, etc., similar to those of deities.
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Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā.
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122. And in the Mahānāma Sutta (A III 285 f.) they are expounded in detail by the Blessed One in order to show a stream-winner an abiding to depend upon when he asked for one.
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Gedhasuttepi "idha, bhikkhave, ariyasāvako tathāgataṃ anussarati, itipi so bhagavā - pe - ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.
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123. Also in the Gedha Sutta : “Here, bhikkhus, a noble disciple recollects the Perfect One in this way: That Blessed One is such since he is accomplished … His mind has rectitude on that occasion. He has renounced, got free from, emerged from cupidity.
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Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ.
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Cupidity, bhikkhus, is a term for the five cords of sense desire.
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Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī"ti (a. ni. 6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.
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Some beings gain purity here by making this [recollection] their prop” (A III 312). they are expounded in order that a noble disciple should purify his consciousness by means of the recollections and so attain further purification in the ultimate sense thus (see above).
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Āyasmatā mahākaccānena desite sambādhokāsasuttepi "acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā - pe - nibbānassa sacchikiriyāya yadidaṃ cha anussatiṭṭhānāni.
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124. And in the Sambādhokāsa Sutta taught by the venerable Mahā-Kaccāna they are expounded as the realization of the wide-open through the susceptibility of purification that exists in the ultimate sense only in a noble disciple thus: “It is wonderful, friends, it is marvellous how the realization of the wide-open in the crowded [house life] has been discovered by the Blessed One who knows and sees, accomplished and fully enlightened, for the purification of beings, [for the surmounting of sorrow and lamentation, for the ending of pain and grief, for the attainment of the true way], for the realization of Nibbāna, that is to say, the six stations of recollection.
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Katamāni cha?
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What six?
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Idhāvuso, ariyasāvako tathāgataṃ anussarati - pe - evamidhekacce sattā visuddhidhammā bhavantī"ti (a. ni. 6.26) evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā.
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Here, friends, a noble disciple recollects the Perfect One … Some beings are susceptible to purification in this way” (A III 314–15).
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Uposathasuttepi "kathañca, visākhe, ariyūposatho hoti?
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125. Also in the Uposatha Sutta: “And what is the Noble Ones’ Uposatha, Visākhā?
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Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.
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It is the gradual cleansing of the mind still sullied by imperfections.
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Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
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And what is the gradual cleansing of the mind still sullied by imperfections?
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Idha, visākhe, ariyasāvako tathāgataṃ anussaratī"ti (a. ni. 3.71) evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.
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Here, Visākhā, a noble disciple recollects the Perfect One …” (A I 206–11). they are expounded in order to show the greatness of the fruit of the Uposatha, as a mind-purifying meditation subject for a noble disciple who is observing the Uposatha.
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Ekādasanipātepi "saddho kho, mahānāma, ārādhako hoti, no assaddho.
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126. And in the Book of Elevens, (A V 328): “One who has faith is successful, Mahānāma, not one who has no faith.
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Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma, ārādhako hoti, no duppañño.
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One who is energetic … One whose mindfulness is established … One who is concentrated … One who has understanding is successful, Mahānāma, not one who has no understanding.
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Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.
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Having established yourself in these five things, Mahānāma, you should develop six things.
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Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi itipi so bhagavā"ti (a. ni. 11.11) evaṃ ariyasāvakasseva "tesaṃ no, bhante, nānāvihārena viharataṃ kenassa vihārena viharitabba"nti pucchato vihāradassanatthaṃ kathitā.
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Here, Mahānāma, you should recollect the Perfect One: That Blessed One is such since …” (A V 329–32). when a noble disciple has asked, “Venerable sir, in what way should we abide who abide in various ways?" they are expounded to him in order to show the way of abiding in this way (see above).
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166.Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā.
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127. Still, though this is so, they can be brought to mind by an ordinary man too, if he possesses the special qualities of purified virtue, and the rest.
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Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva.
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For when he is recollecting the special qualities of the Buddha, etc., even only according to hearsay, his consciousness settles down,
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Yassānubhāvena nīvaraṇāni vikkhambhetvā uḷārapāmojjo vipassanaṃ ārabhitvā arahattaṃyeva sacchikareyya kaṭaandhakāravāsī phussadevatthero viya.
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by virtue of which the hindrances are suppressed. In his supreme gladness he initiates insight, and he even attains to Arahantship, like the Elder Phussadeva who dwelt at Kaṭakandhakāra.
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So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvā "ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho"ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.
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128. That venerable one, it seems, saw a figure of the Enlightened One created by Māra. He thought, “How good this appears despite its having greed, hate and delusion! What can the Blessed One’s goodness have been like? For he was quite without greed, hate and delusion! ” He acquired happiness with the Blessed One as object, and by augmenting his insight he reached Arahantship.
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Iti sādhujanapāmojjatthāya kate visuddhimagge
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in the Path of Purification composed for the purpose of gladdening good people.
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Samādhibhāvanādhikāre
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in the Treatise on the Development of Concentration
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Chaanussatiniddeso nāma
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called “The Description of Six Recollections”
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Sattamo paricchedo.
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The seventh chapter
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