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Saṅghānussatikathā[(3) Recollection of the Saṅgha]
Saṅghānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnenaOne who wants to develop the recollection of the Community should go into solitary retreat
‘‘suppaṭipanno bhagavato sāvakasaṅgho,and recollect the special qualities of the community of Noble Ones as follows: “The community of the Blessed One’s disciples has entered on the good way,
ujuppaṭipanno bhagavato sāvakasaṅgho,the community of the Blessed One’s disciples has entered on the straight way,
ñāyappaṭipanno bhagavato sāvakasaṅgho,the community of the Blessed One’s disciples has entered on the true way,
sāmīcippaṭipanno bhagavato sāvakasaṅgho,the community of the Blessed One’s disciples has entered on the proper way,
yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā,that is to say, the four pairs of men, the eight persons;
esa bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo,this community of the Blessed One’s disciples is fit for gifts, fit for hospitality, fit for offerings, fit for reverential salutation,
anuttaraṃ puññakkhettaṃ lokassā’’ti (a. ni. 6.10) evaṃ ariyasaṅghaguṇā anussaritabbā.as an incomparable field of merit for the world” (A III 286).
Tattha suppaṭipannoti suṭṭhu paṭipanno,Herein, *entered on the good way* (*supaṭipanna*) is thoroughly entered on the way (*suṭṭhu paṭipanna*).
sammāpaṭipadaṃ anivattipaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipannoti vuttaṃ hoti.What is meant is that it has entered on a way (*paṭipanna*) that is the right way (*sammā-paṭipadā*), the way that is irreversible, the way that is in conformity [with truth], the way that has no opposition, the way that is regulated by the Dhamma.
Bhagavato ovādānusāsaniṃ sakkaccaṃ suṇantīti sāvakā.They hear (*suṇanti*) attentively the Blessed One’s instruction, thus they are his disciples (*sāvaka—*lit. “hearers”).
Sāvakānaṃ saṅgho sāvakasaṅgho,*The community of the disciples* is the community of those disciples.
sīladiṭṭhisāmaññatāya saṅghātabhāvamāpanno sāvakasamūhoti attho.The meaning is that the total of disciples forms a communality because it possesses in common both virtue and [right] view. [219]
Yasmā pana sā sammāpaṭipadā uju avaṅkā akuṭilā ajimhā,That right way, being *straight*, unbent, uncrooked, unwarped,
ariyo ca ñāyotipi vuccati, anucchavikattā ca sāmīcītipi saṅkhaṃ gatā.is called noble and *true* and is known as *proper* owing to its becomingness,
Tasmā tampaṭipanno ariyasaṅghotherefore the noble community that has entered on that
ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipannotipi vutto.is also said to have *entered on the straight way*, *entered on the true way*, and *entered on the proper way*.
Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya suppaṭipannā.Those who stand on the path can be understood to have *entered on the good way* since they possess the right way.
Ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya suppaṭipannāti veditabbā.And those who stand in fruition can be understood to have *entered on the good way* with respect to the way that is now past since by means of the right way they have realized what should be realized.
Apica svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattāpiFurthermore, the Community *has entered on the good way* because it has entered on the way according as instructed in the well-proclaimed Dhamma and Discipline (*dhamma-vinaya*),
apaṇṇakapaṭipadaṃ paṭipannattāpi suppaṭipanno.and because it has entered on the immaculate way.
Majjhimāya paṭipadāya antadvayamanupagamma paṭipannattāIt *has entered on the straight way* because it has entered on the way avoiding the two extremes and taking the middle course,
kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannattā ca ujuppaṭipanno.and because it has entered on the way of the abandonment of the faults of bodily and verbal crookedness, tortuousness and warpedness.
Ñāyo vuccati nibbānaṃ. Tadatthāya paṭipannattā ñāyappaṭipanno.It *has entered on the true way* because Nibbāna is what is called “true” and it has entered on the way with that as its aim.
Yathā paṭipannā sāmīcippaṭipannārahā honti, tathā paṭipannattā sāmīcippaṭipanno.It *has entered on the proper way* because it has entered on the way of those who are worthy of proper acts [of veneration].
Yadidanti yāni imāni.The word *yadidaṃ* (“that is to say”) = *yāni imāni*.
Cattāri purisayugānīti*The four pairs of men*:
yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷantitaking them pairwise, the one who stands on the first path and the one who stands in the first fruition as one pair,
evaṃ cattāri purisayugaḷāni honti.in this way there are four pairs.
Aṭṭha purisapuggalāti*The eight persons*:
purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhotitaking them by persons, the one who stands on the first path as one and the one who stands in the first fruition as one,
iminā nayena aṭṭheva purisapuggalā honti.in this way there are eight persons.
Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni.And there in the compound *purisa-puggala* (persons) the words *purisa* and *puggala* have the same meaning,
Veneyyavasena panetaṃ vuttaṃ.but it is expressed in this way to suit differing susceptibility to teaching.
Esa bhagavato sāvakasaṅghoti*This community of the Blessed One’s disciples*:
yānimāni yugavasena cattāri purisayugāni,this community of the Blessed One’s disciples taken by pairs as the four pairs of men (*purisa*)
pāṭiekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho,and individually as the eight persons (*purisa-puggala*).
āhuneyyotiādīsuAs to *fit for gifts*, etc.:
ānetvā hunitabbanti āhunaṃ,what should be brought (*ānetvā*) and given (*hunitabba*) is a gift (*āhuna—*lit. “sacrifice”);
dūratopi ānetvā sīlavantesu dātabbanti attho.the meaning is, what is to be brought even from far away and donated to the virtuous.
Catunnaṃ paccayānametamadhivacanaṃ.It is a term for the four requisites.
Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇatoti āhuneyyo.The Community is fit to receive that gift (sacrifice) because it makes it bear great fruit, thus it is “fit for gifts” (*āhuneyya*).
Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo.Or alternatively, all kinds of property, even when the bringer comes (*āgantvā*) from far away, can be given (*hunitabba*) here, thus the Community “can be given to” (*āhavanīya*);
Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo.or it is fit to be given to by Sakka and others, thus it “can be given to.”
Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi,And the brahmans’ fire is called “to be given (sacrificed) to” (*āhavanīya*),
yattha hutaṃ mahapphalanti tesaṃ laddhi.for they believe that what is sacrificed to it brings great fruit. [220]
Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo.But if something is to be sacrificed to for the sake of the great fruit brought by what is sacrificed to it, then surely the Community should be sacrificed to;
Saṅghe hutañhi mahapphalaṃ hoti.for what is sacrificed (given) to the Community has great fruit,
Yathāha –according as it is said:
‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;> “Were anyone to serve the fire > Out in the woods a hundred years,
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;> And pay one moment’s homage too > To men of self-development,
Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);> His homage would by far excel > His hundred years of sacrifice” (Dhp 107).
Tadetaṃ nikāyantare āhavanīyoti padaṃAnd the words *āhavanīya* (“to be sacrificed to”), which is used in the schools,[^36]
idha āhuneyyoti iminā padena atthato ekaṃ.is the same in meaning as this word *āhuneyya* (“fit for gifts”) used here.
Byañjanato panettha kiñcimattameva nānaṃ.There is only the mere trifling difference of syllables.
Iti āhuneyyo.So it is “fit for gifts.”
Pāhuneyyoti ettha pana pāhunaṃ vuccati*Fit for hospitality* (*pāhuneyya*): “hospitality” (*pāhuna*) is what a donation to visitors is called,
disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānamatthāya sakkārena paṭiyattaṃ āgantukadānaṃ.prepared with all honours for the sake of dear and beloved relatives and friends who have come from all quarters.
Tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto.But even more than to such objects of hospitality, it is fitting that it should be given also to the Community;
Saṅghasadiso hi pāhunako natthi.for there is no object of hospitality so fit to receive hospitality as the Community
Tathā hesa ekabuddhantare ca dissati, abbokiṇṇañca piyamanāpattakarehi dhammehi samannāgatoti.since it is encountered after an interval between Buddhas and possesses wholly endearing and lovable qualities.
Evaṃ pāhunamassa dātuṃ yuttaṃ pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo.So it is “fit for hospitality” since the hospitality is fit to be given to it and it is fit to receive it.
Yesaṃ pana pāhavanīyoti pāḷi,But those who take the text to be *pāhavanīya* (“fit to be given hospitality to”) have it that
tesaṃ yasmā saṅgho pubbakāramarahati,the Community is worthy to be placed first
tasmā sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo.and so what is to be given should first of all be brought here and given (*sabba-Paṭhamaṃ Ānetvā ettha HUNitabbaṃ*), and for that reason it is “fit to be given hospitality to” (*pāhavanīya*)
Sabbappakārena vā āhavanamarahatīti pāhavanīyo.or since it is worthy to be given to in all aspects (*sabba-Pakārena ĀHAVANAṃ arahati*), it is thus “fit to be given hospitality to” (*pāhavanīya*).
Svāyamidha teneva atthena pāhuneyyoti vuccati.And here this is called *pāhuneyya* in the same sense.
Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati.”Offering” (*dakkhiṇa*) is what a gift is called that is to be given out of faith in the world to come.
Taṃ dakkhiṇaṃ arahati,The Community is worthy of that offering,
dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetītior it is helpful to that offering because it purifies it by making it of great fruit,
dakkhiṇeyyo.thus it is *fit for offerings* (*dakkhiṇeyya*).
Ubho hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo.It is worthy of being accorded by the whole world the reverential salutation (*añjali-kamma*) consisting in placing both hands [palms together] above the head, thus it is *fit for reverential salutation* (*añjalikaraṇīya*).
Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ.*As an incomparable field of merit for the world*: as a place without equal in the world for growing merit;
Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃjust as the place for growing the king’s or minister’s rice or corn
rañño sālikkhettaṃ rañño yavakkhettanti vuccati,is the king’s rice-field or the king’s corn-field,
evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ.so the Community is the place for growing the whole world’s merit.
Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti.For the world’s various kinds of merit leading to welfare and happiness grow with the Community as their support.
Tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassāti.Therefore the Community is “an incomparable field of merit for the world.”
Evaṃ suppaṭipannatādibhede saṅghaguṇe anussaratoAs long as he recollects the special qualities of the Saṅgha in this way, classed as “having entered on the good way,” etc., [221]
neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,
Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;
Ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhāti (a. ni. 6.10)his mind has rectitude on that occasion, being inspired by the Saṅgha” (A III 286).
purimanayeneva vikkhambhitanīvaraṇassaSo when he has suppressed the hindrances in the way already described (§66),
ekakkhaṇe jhānaṅgāni uppajjanti.the jhāna factors arise in a single conscious moment.
Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the Community’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts,
appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.
Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of the Saṅgha” too because it arises with the recollection of the Community’s special qualities as the means.
Imañca pana saṅghānussatiṃ anuyutto bhikkhu saṅghe sagāravo hoti sappatisso.When a bhikkhu is devoted to this recollection of the Community, he is respectful and deferential towards the Community.
Saddhādivepullaṃ adhigacchati,He attains fullness of faith, and so on.
pītipāmojjabahulo hoti,He has much happiness and bliss.
bhayabheravasaho,He conquers fear and dread.
dukkhādhivāsanasamattho,He is able to endure pain.
saṅghena saṃvāsasaññaṃ paṭilabhati.He comes to feel as if he were living in the Community’s presence.
Saṅghaguṇānussatiyā ajjhāvutthañcassa sarīraṃAnd his body, when the recollection of the Sangha’s special qualities dwells in it,
sannipatitasaṅghamiva uposathāgāraṃ pūjārahaṃ hoti,becomes as worthy of veneration as an Uposatha house where the Community has met.
saṅghaguṇādhigamāya cittaṃ namati,His mind tends towards the attainment of the Community’s special qualities.
vītikkamitabbavatthusamāyoge cassaWhen he encounters an opportunity for transgression,
sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti,he has awareness of conscience and shame as vividly as if he were face to face with the Community.
uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.
Tasmā have appamādaṃ, kayirātha sumedhaso;Now, when a man is truly wise, His constant task will surely be
Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti.This recollection of the *Saṅgha* Blessed with such mighty potency.
Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of the Community in the detailed explanation.