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Asubhānantaraṃ uddiṭṭhāsu pana dasasu anussatīsu[197] Now, ten recollections were listed next after the ten kinds of foulness (III.105).
punappunaṃ uppajjanato satiyeva anussati,As to these: Mindfulness (*sati*) itself is recollection (*anussati*) because it arises again and again;
pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati,or alternatively, the mindfulness (*sati*) that is proper (*anurūpa*) for a clansman gone forth out of faith, since it occurs only in those instances where it should occur, is “recollection” (*anussati*).
buddhaṃ ārabbha uppannā anussati buddhānussati,The recollection arisen inspired by the Enlightened One is the *recollection of the Buddha*.
buddhaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the Enlightened One’s special qualities as its object.
Dhammaṃ ārabbha uppannā anussati dhammānussati,The recollection arisen inspired by the Law is the *recollection of the Dhamma*.[^1]
svākkhātatādidhammaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the special qualities of the Law’s being well proclaimed, etc., as its object.
Saṅghaṃ ārabbha uppannā anussati saṅghānussati,The recollection arisen inspired by the Community is the *recollection of the Saṅgha*.
suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the Community’s special qualities of being entered on the good way, etc., as its object.
Sīlaṃ ārabbha uppannā anussati sīlānussati,The recollection arisen inspired by virtue is the *recollection of virtue*.
akhaṇḍatādisīlaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the special qualities of virtue’s untornness, etc., as its object.
Cāgaṃ ārabbha uppannā anussati cāgānussati,The recollection arisen inspired by generosity is the *recollection of generosity*.
muttacāgatādicāgaguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with generosity’s special qualities of free generosity, etc., as its object.
Devatā ārabbha uppannā anussati devatānussati,The recollection arisen inspired by deities is the *recollection of deities*.
devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the special qualities of one’s own faith, etc., as its object with deities standing as witnesses.
Maraṇaṃ ārabbha uppannā anussati maraṇānussati,The recollection arisen inspired by death is the *recollection of death*.
jīvitindriyupacchedārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness with the termination of the life faculty as its object.
Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā,[*Mindfulness occupied with the body (kāya-gatā sati—*lit. “body-gone mindfulness”):] it is gone (*gata*) to the material body (*kāya*) that is analyzed into head hairs, etc., or it is gone into the body, thus it is “body-gone” (*kāya-gatā*).
kāyagatā ca sā sati cāti kāyagatasatīti vattabbeIt is body-gone (*kāya-gatā*) and it is mindfulness (*sati*), thus it is “body-gone-mindfulness” (*kāyagatasati—*single compound);
rassaṃ akatvā kāyagatāsatīti vuttā,but instead of shortening [the vowel] thus in the usual way, “body-gone mindfulness” (*kāyagatā sati—* compound adj. + noun) is said.
kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness that has as its object the sign of the bodily parts consisting of head hairs and the rest.
Ānāpāne ārabbha uppannā sati ānāpānassati,The mindfulness arisen inspired by breathing (*ānāpāna*) is *mindfulness of breathing*.
assāsapassāsanimittārammaṇāya satiyā etamadhivacanaṃ.This is a term for mindfulness that has as its object the sign of in-breaths and out-breaths.
Upasamaṃ ārabbha uppannā anussati upasamānussati,The recollection arisen inspired by peace is the *recollection of peace*.
sabbadukkhūpasamārammaṇāya satiyā etamadhivacanaṃ.This is a term that has as its object the stilling of all suffering.
Buddhānussatikathā[(1) Recollection of the Enlightened One]
Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yoginā[198] Now, a meditator with absolute confidence[^2] who wants to develop firstly the recollection of the Enlightened One among these ten
patirūpasenāsane rahogatena paṭisallīnenashould go into solitary retreat in a favourable abode
‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā.and recollect the special qualities of the Enlightened One, the Blessed One, as follows: That Blessed One is such since he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, enlightened and blessed (M I 37; A III 285).
Tatrāyaṃ anussaraṇanayo –Here is the way he recollects:
so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti anussarati.“That Blessed One is such since he is accomplished, he is such since he is fully enlightened, … he is such since he is blessed”—
Iminā ca iminā ca kāraṇenāti vuttaṃ hoti.he is so for these several reasons, is what is meant.
Tattha ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti anussarati.Herein, what he recollects firstly is that the Blessed One is *accomplished* (*arahanta*) for the following reasons: (i) because of remoteness (*āraka*), and (ii) because of his enemies (*ari*) and (iii) the spokes (*ara*) having been destroyed (*hata*), and (iv) because of his worthiness (*araha*) of requisites, etc., and (v) because of absence of secret (*rahābhāva*) evil-doing.[^3]
Ārakā hi so sabbakilesehi suvidūravidūre ṭhito(i) He stands utterly remote and far away from all defilements
maggena savāsanānaṃ kilesānaṃ viddhaṃsitattātibecause he has expunged all trace of defilement by means of the path—
ārakattā arahaṃ.because of such remoteness (*āraka*) he is accomplished (*arahanta*).
So tato ārakā nāma, yassa yenāsamaṅgitā;A man remote (*āraka*) indeed we call From something he has not at all;
Asamaṅgī ca dosehi, nātho tenārahaṃ matoti.The Saviour too that has no stain May well the name “accomplished” (*arahanta*) gain.
Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.(ii) And these enemies (*ari*), these defilements, are destroyed (*hata*) by the path—because the enemies are thus destroyed he is accomplished (*arahanta*) also.
Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;The enemies (*ari*) that were deployed, Greed and the rest, have been destroyed (*hata*)
Paññāsatthena nāthena, tasmāpi arahaṃ matoti.By his, the Helper’s, wisdom’s sword, So he is “accomplished” (*arahanta*), all accord.
Yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi(iii) Now, this wheel of the round of rebirths with its hub made of ignorance and of craving for becoming, with its spokes consisting of formations of merit and the rest, with its rim of ageing and death,
āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃwhich is joined to the chariot of the triple becoming by piercing it with the axle made of the origins of cankers (see M I 55),
anādikālappavattaṃ saṃsāracakkaṃ,has been revolving throughout time that has no beginning.
tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatātiAll of this wheel’s spokes (*ara*) were destroyed (*hata*) by him at the Place of Enlightenment, as he stood firm with the feet of energy on the ground of virtue, wielding with the hand of faith the axe of knowledge that destroys kamma—
arānaṃ hatattāpi arahaṃ.because the spokes are thus destroyed he is *accomplished* (*arahanta*) also.
Atha vā saṃsāracakkanti anamataggaṃ saṃsāravaṭṭaṃ vuccati.Or alternatively, it is the beginningless round of rebirths that is called the “wheel of the round of rebirths.”
Tassa ca avijjā nābhi, mūlattā.Ignorance is its hub because it is its root.
Jarāmaraṇaṃ nemi, pariyosānattā.Ageing-and-death is its rim because it terminates it.
Sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca,The remaining ten states [of the dependent origination] are its spokes because ignorance is their root and ageing-and-death their termination.
Tattha dukkhādīsu aññāṇaṃ avijjā.Herein, ignorance is unknowing about suffering and the rest.
Kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti,And ignorance in sensual becoming [199] is a condition for formations in sensual becoming.
rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti,Ignorance in fine-material becoming is a condition for formations in fine-material becoming.
arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti.Ignorance in immaterial becoming is a condition for formations in immaterial becoming.
Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti,Formations in sensual becoming are a condition for rebirth-linking consciousness in sensual becoming.
esa nayo itaresu.And similarly with the rest.
Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti,Rebirth-linking consciousness in sensual becoming is a condition for mentality-materiality in sensual becoming.
tathā rūpabhave.Similarly in fine-material becoming.
Arūpabhave nāmasseva paccayo hoti.In immaterial becoming it is a condition for mentality only.
Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti,Mentality-materiality in sensual becoming is a condition for the sixfold base in sensual becoming.
rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti,Mentality-materiality in fine-material becoming is a condition for three bases in fine-material becoming.
arūpabhave nāmaṃ arūpabhave ekassa āyatanassa paccayo hoti.Mentality in immaterial becoming is a condition for one base in immaterial becoming.
Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti,The sixfold base in sensual becoming is a condition for six kinds of contact in sensual becoming.
rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ paccayā honti,Three bases in fine-material becoming are conditions for three kinds of contact in fine-material becoming.
arūpabhave ekaṃ āyatanaṃ arūpabhave ekassa phassassa paccayo hoti.The mind base alone in immaterial becoming is a condition for one kind of contact in immaterial becoming.
Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti,The six kinds of contact in sensual becoming are conditions for six kinds of feeling in sensual becoming.
rūpabhave tayo phassā tattheva tissannaṃ,Three kinds of contact in fine-material becoming are conditions for three kinds of feeling there too.
arūpabhave eko tattheva ekissā vedanāya paccayo hoti.One kind of contact in immaterial becoming is a condition for one kind of feeling there too.
Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti,The six kinds of feeling in sensual becoming are conditions for the six groups of craving in sensual becoming.
rūpabhave tisso tattheva tiṇṇaṃ,Three in the fine-material becoming are for three there too.
arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti.One kind of feeling in the immaterial becoming is a condition for one group of craving in the immaterial becoming.
Tattha tattha sā sā taṇhā tassa tassa upādānassa,The craving in the several kinds of becoming is a condition for the clinging there.
Upādānādayo bhavādīnaṃ.Clinging, etc., are the respective conditions for becoming and the rest.
Kathaṃ?In what way?
Idhekacco kāme paribhuñjissāmīti kāmupādānapaccayāHere someone thinks, “I shall enjoy sense desires,” and with sense-desire clinging as condition
kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati,he misconducts himself in body, speech, and mind.
duccaritapāripūriyā apāye upapajjati.Owing to the fulfilment of his misconduct he reappears in a state of loss (deprivation).
Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo,The kamma that is the cause of his reappearance there is kamma-process becoming,
kammanibbattā khandhā upapattibhavo,the aggregates generated by the kamma are rebirth-process becoming,
khandhānaṃ nibbatti jāti,the generating of the aggregates is birth,
paripāko jarā, bhedo maraṇaṃ.their maturing is ageing, their dissolution is death.
Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati,Another thinks, “I shall enjoy the delights of heaven,” and in the parallel manner he conducts himself well.
sucaritapāripūriyā sagge upapajjati.Owing to the fulfilment of his good conduct he reappears in a [sensual-sphere] heaven.
Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.The kamma that is the cause of his reappearance there is kamma-process becoming, and the rest as before.
Aparo pana brahmalokasampattiṃ anubhavissāmītiAnother thinks, “I shall enjoy the delights of the Brahmā-world,”
kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti,and with sense-desire clinging as condition he develops loving-kindness, compassion, gladness, and equanimity.[^4] [200]
bhāvanāpāripūriyā brahmaloke nibbattati.Owing to the fulfilment of the meditative development he is reborn in the Brahmā-world.
Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.The kamma that is the cause of his rebirth there is kamma-process becoming, and the rest is as before.
Aparo arūpabhave sampattiṃ anubhavissāmītiYet another thinks, “I shall enjoy the delights of immaterial becoming,”
tatheva ākāsānañcāyatanādisamāpattiyo bhāveti,and with the same condition he develops the attainments beginning with the base consisting of boundless space.
bhāvanāpāripūriyā tattha tattha nibbattati.Owing to the fulfilment of the development he is reborn in one of these states.
Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo,The kamma that is the cause of his rebirth there is kamma-process becoming,
kammanibbattā khandhā upapattibhavo,the aggregates generated by the kamma are rebirth-process becoming,
khandhānaṃ nibbatti jāti,the generating of the aggregates is birth,
paripāko jarā, bhedo maraṇanti.their maturing is ageing, their dissolution is death (see M II 263).
Esa nayo sesupādānamūlikāsupi yojanāsu.The remaining kinds of clinging are construable in the same way.
Evaṃ ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.So, “Understanding of discernment of conditions thus, ‘Ignorance is a cause, formations are causally arisen, and both these states are causally arisen,’ is knowledge of the causal relationship of states.
Atītampi addhānaṃ anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇantiUnderstanding of discernment of conditions thus, ‘In the past and in the future ignorance is a cause, formations are causally arisen, and both these states are causally arisen,’ is knowledge of the causal relationship of states” (Paṭis I 50),
eteneva nayena sabbapadāni vitthāretabbāni.and all the clauses should be given in detail in this way.
Tattha avijjāsaṅkhārā eko saṅkhepo,Herein, ignorance and formations are one summarization;
viññāṇanāmarūpasaḷāyatanaphassavedanā eko,consciousness, mentality-materiality, the sixfold base, contact, and feeling are another;
taṇhupādānabhavā eko,craving, clinging, and becoming are another;
jātijarāmaraṇaṃ eko.and birth and ageing-and-death are another.
Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato.Here the first summarization is past, the two middle ones are present, and birth and ageing-and-death are future.
Iti bhagavā etaṃ catusaṅkhepaṃ tiyaddhaṃ vīsatākāraṃ tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati.Now, the Blessed One knew, saw, understood, and penetrated in all aspects this dependent origination with its four summarizations, its three times, its twenty aspects, and its three links.
Taṃ ñātaṭṭhena ñāṇaṃ,“Knowledge is in the sense of that being known,[^5]
pajānanaṭṭhena paññā,and understanding is in the sense of the act of understanding that.
tena vuccati paccayapariggahe paññā dhammaṭṭhitiñāṇanti.Hence it was said: ‘Understanding of discernment of conditions is knowledge of the causal relationship of states’” (Paṭis I 52).
Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvāThus when the Blessed One, by correctly knowing these states with knowledge of relations of states,
tesu nibbindanto virajjanto vimuccantobecame dispassionate towards them, when his greed faded away, when he was liberated,
vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi.then he destroyed, quite destroyed, abolished, the spokes of this wheel of the round of rebirths of the kind just described.
Evampi arānaṃ hatattā arahaṃ.Because the spokes are thus destroyed he is accomplished (*arahanta*) also.
Arā saṃsāracakkassa, hatā ñāṇāsinā yato;The spokes (*ara*) of rebirth’s wheel have been Destroyed (*hata*) with wisdom’s weapon keen
Lokanāthena tenesa, arahanti pavuccati.By him, the Helper of the World, And so “accomplished” (*arahanta*) he is called.
Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca.(iv) And he is worthy (*arahati*) of the requisites of robes, etc., and of the distinction of being accorded homage because it is he who is most worthy of offerings.
Teneva ca uppanne tathāgate yekeci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti.For when a Perfect One has arisen, important deities and human beings pay homage to none else;
Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi.for Brahmā Sahampati paid homage to the Perfect One with a jewelled garland as big as Sineru,
Yathābalañca aññe devā manussā ca bimbisārakosalarājādayo.and other deities did so according to their means, as well as human beings as King Bimbisāra [of Magadha] and the king of Kosala.
Parinibbutampi ca bhagavantaṃ uddissaAnd after the Blessed One had finally attained Nibbāna,
channavutikoṭidhanaṃ vissajjetvāKing Asoka renounced wealth to the amount of ninety-six million for his sake
asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi.and founded eight-four thousand monasteries throughout all Jambudīpa (India).
Ko pana vādo aññesaṃ pūjāvisesānanti paccayādīnaṃ arahattāpi arahaṃ.And so, with all these, what need to speak of others? Because of worthiness of requisites he is accomplished (*arahanta*) also.
Pūjāvisesaṃ saha paccayehi, Yasmā ayaṃ arahati lokanātho;So he is worthy, the Helper of the World, Of homage paid with requisites;
Atthānurūpaṃ arahanti loke, Tasmā jino arahati nāmametaṃ.the word “Accomplished” (*arahanta*) has this meaning in the world: Hence the Victor is worthy of that word.
Yathā ca loke yekeci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti(v) And he does not act like those fools in the world who vaunt their cleverness and yet do evil, but in secret for fear of getting a bad name.
pāpakaraṇe rahābhāvatopi arahaṃ.Because of absence of secret (*rahābhāva*) evil-doing he is accomplished (*arahanta*) also.
Yasmā natthi raho nāma, pāpakammesu tādino;No secret evil deed may claim An author so august;
Rahābhāvena tenesa, arahaṃ iti vissuto.the name “Accomplished” (*arahanta*) is his deservedly By absence of such secrecy (*rahābhāva*).
Evaṃ sabbathāpi –So in all ways:
Ārakattā hatattā ca, kilesārīna so muni;The Sage of remoteness unalloyed, Vanquished defiling foes deployed,
Hatasaṃsāracakkāro, paccayādīna cāraho;The spokes of rebirth’s wheel destroyed, Worthy of requisites employed,
Na raho karoti pāpāni, arahaṃ tena vuccatīti.Secret evil he does avoid: For these five reasons he may claim This word “accomplished” for his name.
Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho.He is fully enlightened (*sammāsambuddha*) because he has discovered (*buddha*) all things rightly (*sammā*) and by himself (*sāmaṃ*).
Tathāhi esa sabbadhamme sammā sāmañca buddho,In fact, all things were discovered by him rightly by himself in that he discovered,
abhiññeyye dhamme abhiññeyyato buddho,of the things to be directly known, that they must be directly known (that is, learning about the four truths),
pariññeyye dhamme pariññeyyato,of the things to be fully understood that they must be fully understood (that is, penetration of suffering),
pahātabbe dhamme pahātabbato,of the things to be abandoned that they must be abandoned (that is, penetration of the origin of suffering),
sacchikātabbe dhamme sacchikātabbato,of the things to be realized that they must be realized (that is, penetration of the cessation of suffering),
bhāvetabbe dhamme bhāvetabbato.and of the things to be developed that they must be developed (that is, penetration of the path).
Teneva cāha –Hence it is said:
Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;What must be directly known is directly known, What has to be developed has been developed,
Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇāti. (ma. ni. 2.399; su. ni. 563)What has to be abandoned has been abandoned; And that, brahman, is why I am enlightened (Sn 558).