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Pakiṇṇakakathā[General]
Yaṃ pana etāsaṃ vitthāradesanāyaṃ ‘‘ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā’’tiādīni vatvāNow, in setting forth the detail of these recollections, after the words, “His mind has rectitude on that occasion, being inspired by the Perfect One,”
‘‘ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ,it is added: “When a noble disciple’s mind has rectitude, Mahānāma, the meaning inspires him, the law inspires him,
labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’ti (a. ni. 6.10) vuttaṃ,and the application of the law makes him glad. When he is glad, happiness is born in him” (A III 285–88).
tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedanti vuttaṃ.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).
Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedaṃ.*The law inspires him* is said of contentment inspired by the text.
Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjanti vuttanti veditabbaṃ.The *application of the law makes him glad* is said of both (cf. M-a I 173).
Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ,And when in the case of the recollection of deities *inspired by deities* is said,
taṃ pubbabhāge devatā ārabbha pavattacittavasenathis should be understood as said either of the consciousness that occurs in the prior stage inspired by deities
devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.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).
Imā pana cha anussatiyo ariyasāvakānaññeva ijjhanti.These six recollections succeed only in noble disciples.
Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti.For the special qualities of the Enlightened One, the Law, and the Community, are evident to them;
Te ca akhaṇḍatādiguṇehi sīlehi,and they possess the virtue with the special qualities of untornness, etc.,
vigatamalamaccherena cāgena,the generosity that is free from stain by avarice,
mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā.and the special qualities of faith, etc., similar to those of deities.
Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā.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.
GedhasuttepiAlso in the Gedha Sutta 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:
‘‘idha, bhikkhave, ariyasāvako tathāgataṃ anussarati, itipi so bhagavā…pe…“Here, bhikkhus, a noble disciple recollects the Perfect One in this way: That Blessed One is such since he is accomplished …
ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.His mind has rectitude on that occasion. He has renounced, [227] got free from, emerged from cupidity.
Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ.Cupidity, bhikkhus, is a term for the five cords of sense desire.
Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī’’ti (a. ni. 6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.Some beings gain purity here by making this [recollection] their prop” (A III 312).
Āyasmatā mahākaccānena desite sambādhokāsasuttepiAnd 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:
‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso,“It is wonderful, friends, it is marvellous
yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāyahow 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,
yadidaṃ cha anussatiṭṭhānāni. Katamāni cha?that is to say, the six stations of recollection. What six?
Idhāvuso, ariyasāvako tathāgataṃ anussarati…pe… evamidhekacce sattā visuddhidhammā bhavantī’’ti (a. ni. 6.26) evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā.Here, friends, a noble disciple recollects the Perfect One … Some beings are susceptible to purification in this way” (A III 314–15).
UposathasuttepiAlso in the Uposatha Sutta 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:
‘‘kathañca, visākhe, ariyūposatho hoti?“And what is the Noble Ones’ Uposatha, Visākhā?
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.It is the gradual cleansing of the mind still sullied by imperfections.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?And what is the gradual cleansing of the mind still sullied by imperfections?
Idha, visākhe, ariyasāvako tathāgataṃ anussaratī’’ti (a. ni. 3.71) evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.Here, Visākhā, a noble disciple recollects the Perfect One …” (A I 206–11).
EkādasanipātepiAnd in the Book of Elevens, when a noble disciple has asked, “Venerable sir, in what way should we abide who abide in various ways?” (A V 328), they are expounded to him in order to show the way of abiding in this way:
‘‘saddho kho, mahānāma, ārādhako hoti, no assaddho.“One who has faith is successful, Mahānāma, not one who has no faith.
Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma, ārādhako hoti, no duppañño.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.
Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.Having established yourself in these five things, Mahānāma, you should develop six things.
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.Here, Mahānāma, you should recollect the Perfect One: That Blessed One is such since …” (A V 329–32).
Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā.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. [228]
Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva.For when he is recollecting the special qualities of the Buddha, etc., even only according to hearsay, his consciousness settles down,
Yassānubhāvena nīvaraṇāni vikkhambhetvāby virtue of which the hindrances are suppressed.
uḷārapāmojjo vipassanaṃ ārabhitvāIn his supreme gladness he initiates insight,
arahattaṃyeva sacchikareyya kaṭaandhakāravāsī phussadevatthero viya.and he even attains to Arahantship, like the Elder Phussadeva who dwelt at Kaṭakandhakāra.
So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvāThat venerable one, it seems, saw a figure of the Enlightened One created by Māra.
‘‘ayaṃ tāva sarāgadosamoho evaṃ sobhati,He thought, “How good this appears despite its having greed, hate and delusion!
kathaṃ nu kho bhagavā na sobhati,What can the Blessed One’s goodness have been like?
so hi sabbaso vītarāgadosamoho’’tiFor he was quite without greed, hate and delusion!”
buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.He acquired happiness with the Blessed One as object, and by augmenting his insight he reached Arahantship.
Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Chaanussatiniddeso nāma Sattamo paricchedo.The seventh chapter called “The Description of Six Recollections” in the Treatise on the Development of Concentration in the *Path of Purification* composed for the purpose of gladdening good people.