Ten kinds of recollection (anussati) are listed next after ten kinds of foulness. Of the ten recollections six will be described here.
‘Anussati’ is a combination of ‘anu’ and ‘sati’. ‘Anu’ means ‘repeated’ or ‘proper’ and ‘sati’ is the mental factor known as ‘mindfulness’.
So ‘anussati’ means ‘repeated mindfulness’ or ‘proper mindfulness’ for a well-born man who has entered the religious life through faith in the Triple Gem.
The ten recollections or anussatis are:
1. BuddhÈnussati — the recollaction of the Buddha; it is the repeated recollection of the attributes of the Buddha.
2. DhammÈnussati — the recollection of the Dhamma; it is the repeated recollection of the attributes of the dhamma.
3. SaÑghÈnussati — the recollection of the SaÑgha; it is the repeated recollection of the special qualities of the Community of monks.
4. SÊlÈnussati — the recollection of morality or virtue; it is the repeated recollection of the special qualities of morality or virtue (sÊla).
5. CÈgÈnussati — the recollection of generosity or almsgiving; it is the repeated recollection of the special qualities of free generosity.
6. DevatÈnussati — the recollection of deities; it is the repeated recollection of the special qualities of one’s own faith, etc., as its object with deities standing as witnesses.
7. MaraÓÈnussati — the recollection of death; it is the repeated recollection of death with the termination of the fa- culty (jÊvitindriya) as its object.
8. KÈyagatÈsati — the mindfulness occupied with the body; it is mindfulness that has as its object the repulsive nature of the bodily parts consisting of head-hairs, body-hairs, etc.
9. ŒnÈpÈnassati — mindfulness of breathing; it is mindfulness that has as its object the sign of in-breaths and out-breaths.
10.UpasamÈnussati — the recollection of peace or NibbÈna; it is mindulness that has as its object the attributes of NibbÈna which is the cessation of all suffering.

BuddhÈnussati is the first of the ten Recollections. It is the repeated recollection of the attributes of the Buddha. The development of BuddhÈnussati comes to success in him who has absolute confidence (aveccappasÈda), not in any other.
The absolute confidence is one of the first three ‘factors of stream entry’ (sotÈpanna) (S.v.196). It is the unshakable confidence accompanied with clarity of mind brought about by the correct understanding of the attributes of the Buddha. It is not moved and shaken by the wind of wrong belief.
However, the confidence which is similar to the Noble Path cofidence (ariya-magga-saddhÈ) may also be teken as the abolute confidence.
Now a meditator with absolute confidence who wants to practise BuddhÈnussati should learn the meditation subject from a competent teacher, go into solitary retreat in a favourable abode and recollect the special attributes of the Enlightened One as follows.
“Itipi so BhagavÈ — ArahaÑ
— SammÈsambuddho
— VijjÈcaraÓasampanno
— Sugato
— Lokavid|
— AnuttaropurisadammasÈrathi
— SatthÈ devamanussÈnaÑ
— Buddho
— BhagavÈ”.
He should recollect the attributes, repeatedly with the correct understanding in the following way:-
(1) So BhagavÈ itipi ArahaÑ
The Blessed One is known as ArahaÑ because he has destroyed all defilements and become noble, worthy of special veneration by all men, devas and brahmÈs.
(2) So BhagavÈ itipi SammÈsambuddho
The Blessed One is known as SammÈsambuddho because he is fully enlightened and has fully-realized all that should be known by himself.
(3) So BhagavÈ itipi VijjÈcaraÓasampanno
The Belssed one is known as VijjÈcaraÓasampanno because he is proficient in supreme wisdom and in the practice of moral conduct.
(4) So BhagavÈ itipi Sugato
The Blessed One is known as Sugato because of being gone to an excellent place (NibbÈna) and because he speaks only what is true and beneficial.
(5) So BhagavÈ itipi Lokavid|
The Blessed One is known as Lokavid| because he knows the three worlds: the world of living beings (satta-loka), the world of conditioned things (sa~khÈraloka), and the world of location or the planes of existence (okÈsa-loka)
(6) So BhagavÈ itipi Anuttaro purisadammasÈrathi
The Blessed One is known as Anuttaro purisadammasarathi because he is incomparable in taming those who deserve to be tamed.
(7) So BhagavÈ itipi SatthÈ devamanussÈnaÑ
The Blessed One is known as SatthÈ devamanussÈnaÑ because he is the guiding teacher of gods (devas and brahmÈs) and men.
(8) So BhagavÈ itipi Buddho
The Blessed One is known as Buddho because he himself is fully enlightened and he can enlighten others.
(9) So BhagavÈ itipi BhagavÈ
The Blessed One is known as BhagavÈ because he is the most exalted and blessed One.

Herein, the meditator first recollects the attribute of ArahaÑ in more detail as follows.
The Blessed One is known as ArahaÑ because
(1) He is very far away from all defilements (kilesÈs),
(2) He has destroyed all his enemies known as kilesÈs,
(3) He has destroyed all the spokes of the wheel of saÑsÈra,
(4) He is specially worthy of receiving the four requisites as well as the special veneration of men and gods,
(5) He is free from secret evil doing in all places.
(1) The Buddha stands utterly remote and far away from all defilements because he has totally eradicated all defilements together with any natural bent or inclination by means of the Path wisdom (Arahattamagga). Because of such remoteness (ÈrakÈ), he is accomplished (arahanta) and known as ArahaÑ.
(2) The Blessed One has destroyed all his enemies called defilements including lust, hatred and delusion with his most powerful weapon known as Arahattamagga, the Path-wisdom. Because he has destroyed (hata) all his enemies (ari or ara), he is accomplished (arahanta) and known as ArahaÑ also.
(3) Now the wheel of the round of rebirths with its hub made of ignorance (avijjÈ) and craving (tanhÈ), with its spokes consisting of kamma-formations (puÒÒÈbhisa~kkÈra, apuÒÒÈbhisa~khÈra, ÈnenjÈbhisa~khÈra), with its rim of ageing and death (jarÈmÈraÓa), which is joined to the chariot of triple becoming (kÈmabhava, r|pabhava, ar|pabhava) by piercing it with the axle made of the origin of cankers (Èsavas), has been revolving throughout time that has no beginning.
All this wheel’s spokes (ara) have been destroyed (hata) by the Buddha at the Pinnacle of Enlightenment, as he stood firm with the feet of energy (vÊriya), on the ground of morality (sÊla), wielding with the hand of faith (saddhÈ) the axe of wisdom (magga-ÒÈÓa) that destroys kamma. Because he has thus destroyed (hata) all the spokes (ara) of the wheel of saÑsÈra, he is accomplished (arahanta) and is known as ŒrahaÑ also.
Or alternatively, it is the beginningless round of rebirths that is called the ‘Wheel of SaÑsÈra’. Ignorance (avijjÈ) is its hub because it is its root. Ageing-and-death (jarÈmÈraÓa) is its rim because it terminates it. The remaining ten factors of the Dependent origination (PaÔiccasamuppÈda) are its spokes because ignorance is their root and ageing-and-death their termination.
Herein, ignorance (avijjÈ) is the ignorance of suffering, the ignorance of the cause of suffering, the ignorance of the cessation of suffering and the ignorance of the path that leads to the cessation of suffering. And the ignorance of the faults of sensual becoming (kÈmabhava) is a condition for the arising of kamma-formations (sa~khÈra) in sensual becoming; the ignorance of the faults of the fine-material becoming (r|pabhava) is a condition for the arising of kamma-formations in fine-material becoming. The ignorance of the faults of the immaterial becoming (ar|pabhava) is a condition for the arising of kamma-formations in the immaterial becoming.
The kamma-formations in sensual becoming are a condition for rebirth consciousness and other resultant consciousness in sensual becoming. And similarly with the rest (sa~khÈra paccayÈ viÒÒÈnaÑ).
Rebirth consciousness and other resultant conciousness in sensual becoming are a condition for the arising of mentality-materiality (nÈma-r|pa) in sensual becoming. Similarly in fine-material becoming (viÒÒÈÓa paccayÈ nÈma-r|paÑ). Mentality in immaterial becoming is a condition for the arising of mentality in immaterial becoming.
Mentality-materiality in sensual becoming is a condition for the sixfold base (Èyatana) in sensual becoming. Mentality-materiality in fine-material becoming is a condition for three bases in fine-material becoming. Mentality in immaterial becoming is a condition for one base in immaterial becoming. (NÈma-r|papaccayÈ saÄÈyatanaÑ)
The sixfold base in sensual becoming is a condition for six kinds of contact (phassa) in sensual becoming. Three bases in fine-material becoming are conditions for three kinds of contact in fine-material becoming. The mind base alone in immaterial becoming is a condition for one kind of contact in immaterial becoming. (SaÄÈyatana paccayÈ phasso)
The six kinds of contact in sensual becoming are conditions for six kinds of feeling (vedanÈ) in sensual becoming. Three kinds of contact in fine-material becoming are conditions for three kinds of feeling in fine-material planes. One kind of contact in immaterial becoming is a condition for one kind of feeling in immaterial planes. (Phassa paccaya vedanÈ).
The six kinds of feeling in sensual becoming are conditions for the six types of craving (taÓhÈ) in sensual becoming. Three kinds of feeling in fine-material becoming are conditions for the three types of craving in fine - material planes. One kind of feeling in immaterial becoming is a condition for one type of craving in immaterial planes. (VedanÈ paccayÈ taÓhÈ)
The six types of craving in sensual becoming are conditions for the four types of clinging (upÈdÈna) in sensual becoming. Three types of craving in fine -material planes and one type of craving in immaterial planes are conditions for the clinging there. (TaÓhÈ paccayÈ upÈdÈnaÑ)
The clinging or strong attachment, etc., are the conditions for becoming and the rest. (UpÈdÈna paccayÈ bhavo — kamma-bhava and upapatti bhava) How? Here someone, thinking “I shall enjoy sense-pleasures,” misconducts himself in deed, in word and in thought on account of his attachment to sense-desires. Owing to the fulfilment of his misconduct he reappears in a state of woe. The kamma that is the cause of his reappearance there is kamma-process becoming (kamma-bhava), the aggregates generated by the kamma are rebirth-process becoming (upapatti-bhava); the generating of the aggregates is birth (jÈti), their maturing is ageing (jarÈ), their dissolution is death (maraÓa).
Another one, thinking “I shall enjoy celestial bliss,” lives a good life. Owing to the fulfilment of his good conduct he reappears in a sense-sphere heaven. The kamma that is the cause of his reappearance there is kamma-process becoming; the generating of the aggregates is birth, their maturing is ageing, their dissolution is death.
Another one, thinking “I shall enjoy the delights of the BrahmÈ world, develops loving-kindness (metta), compassion (karuÓÈ), gladness (muditÈ), and equanimity (upekkhÈ). Owing to the fulfilment of the meditative development he is reborn in the BrahmÈ world. The kamma that is the cause of his rebirth there is the kamma-process becoming, and the rest is as before. And the same with the interpretations based on the remaining kinds of clinging.
According to the causal relations already stated, ignorance (avijjÈ) is the cause (paccaya) and kamma-formations (sa~khÈra) is the effect (paccayuppanna), and again both these states are causally arisen. The knowledge that discerns the causes and the effects is known as the knowledge that discerns the dhammas as they exist (dhammaÔhiti~ÈÓa). The whole causal relations can be discerned in this way: sa~khÈra is the cause, viÒÒÈÓa is the effect; viÒÒÈÓa is the cause, nÈmar|pa is the the effect; and so on.
In the wheel of saÑsÈra (PaÔiccasamuppÈda), ignorance and kamma-formations represent one layer; consciousness, mentality-materiality, the sixfold base, contact and feeling, another layer; craving, clinging and becoming, another layer; and birth, ageing-and-death, another layer.
Here the first layer belongs to the past period (kÈla); the two middle layers to the present period; and birth, ageing-and-death to the future period.
In these three periods; when ignorance and kamma-formations are taken as the past causes, then craving, clinging and becoming should also be taken; so these five states are the round of kamma (kamma-vaÔÔa) in the past. The five beginning with consciousness are the round of kamma-result (vipÈka-vaÔÔa) in the present.
Again when craving, clinging and becoming are taken as the present causes, then ignorance and kamma-formations should also be taken; so these five states are the round of kamma in the present. As birth and ageing-and-death are described as the results of the round of kamma in the present, consciousness, mentality-materiality, the sixfold base, contact and feeling should be taken as the results as well. So these five states also represent the round of kamma-result in the future.
So there are five causes in the past, five effects in the present, five causes again in the present, and five effects in the future. Altogether there are twenty aspects.
Besides there is one link between kamma-formations and consciousness, one link between feeling and craving, and one more link between becoming and birth in the wheel of saÑsÈra.
Thus the Blesse One knew, saw, understood and penetrated in all aspects this depending arising (paÔiccasamuppÈda) with its four layers, its three periods, its twenty aspects, and its three links. That understanding is known as knowledge (ÒÈÓa) in the sense of knowing. It is known as wisdom (paÒÒÈ) in the sense of knowing penetratively in various ways (pajÈnana).
Thus, in discerning the causes, the wisdom that knows penetratively in various ways is taken to be dhammaÔhiti-ÒÈÓa. As the Blessed One understood correctly the wheel of existence (paÔiccasamuppÈda) with dhamma-Ôhiti-ÒÈÓa, he became dispassionate from it detached from it, and liberated from it. So he destroyed the spokes of the wheel of the round of rebirths.
Because the spokes of the wheel of saÑsÈra have been totally destroyed, the Blessed One is accomplished (arahana) and known as ‘ArahaÑ’.
(4) It can be truly said that the Buddha is the noblest in the three worlds because his mind is the purest and his wisdom, the greatest. Because he is the noblest, any offering to him will bring the greatest benefits to the givers. So he is most worthy of offerings and special veneration.
For when a Perfect One has arisen, important deities and human beings pay homage to none else; for BrahmÈ Sahampati paid homage to him with a jewelled garland as big as Mount Meru, and other deities did so according to their means.
Among human beings all the kings in Jamb|dÊpÈ including King BimbisÈra and King AjÈtasattu of Magadha and the King of Kosala made great offerings and paid high respect to the Buddha. Even Asoka renounced wealth to the amount of ninety-six millions for the Buddha’s sake for founding eighty-four thousand monasteries throughout all Jamb|dÊpÈ.
And so, with all these, what need to speak of others? Because of this worthiness of offerings and special veneration, the Blessed One is called ArahaÑ.
(5) Those fools in the world, who regard themselves as wise persons though they lack wisdom, perform evil deeds in secret for fear of getting a bad name.
Since the Buddha has already destroyed all defilements which are the root causes of performing evil deeds, he never performed any evil deed even in secret. Because of the absence of secret evil doing (a + raha), the Blessed One is ‘ArahaÑ’ also.
So in every way,
The Sage of remoteness unalloyed,
Vanquished defiling foes deployed,
The spokes of rebirth’s wheel destroyed,
Worthy of requisites employed,
Secret evil he does avoid:
For these five reasons he may claim
This word ‘accomplished’ for his name.

The Blessed One is fully enlightened (sammÈsam-buddha) because he knows all things rigthtly and by himself. To elaborate, he knows with special know ledge all things (the Four Noble Truths) that should be known with special knowledge. Formerly he knew with insight knowledge (vipassanÈ-ÒÈÓa), and later he knows with his omniscience (SabbaÒÒutaÒÈÓa).
He knows fully the Noble Truth of Suffering known as PariÒÒeyya Dhamma that should be fully known. He also knows penetratively the Noble Truth of the Cause of Suffering called PahÈtabba Dhamma that should be eradicated, and he has abandoned craving (taÓhÈ) that should be abandoned.
He realizes penetratively the Noble Truth of the Cessation of Suffering called SacchikÈtabba Dhamma that should be realized penetratively. He also knows the things to be developed called BhÈvetabba Dhamma that must be developed and he has developed them.
Thus the Buddha himself said to the Brahman Sela thus:
“What must be directly known in directly known,
What has to be developed has been developed,
What has to be abandoned has been abandoned,
And that, brahman, is why I am enlightened.”
(Sn. 558)
Besides, he has understood all things rightly by himself step by step thus: the cakkhu-pasÈda called the eye is the Truth of Suffering; the craving (taÓhÈ) in the past existence that originates the cakkhu-pasÈda by being its root-cause is the Truth of the Origin of Suffering; the non-occurrence of both is the Truth of the Cessation of Suffering; the Noble Practice that is the act of understanding the cessation of suffering is the Truth of the Path that leads to the Cessation of Suffering. And so too in the case of the ear, the nose, the tongue, the body and the mind.
And the following things should be construed (explained or understood) in the same way:
The six external bases (Èyatana) beginning with visible objects,
The six types of consciousness (viÒÒÈÓa) beginning with eye-consciousness,
The six kinds of contact (phassa) beginning with eye contact,
The six kinds of feeling (vedanÈ) beginning with the eye-contact-born feeling (cakkhu-samphassajÈ vedanÈ, .....),
The six kinds of perception (saÒÒÈ) beginning with the perception of visible objects (r|pa saÒÒÈ),
The six kinds of volition (cetanÈ) beginning with volition about visible objects (r|pasaÒcetanÈ),
The six kinds of craving (taÓhÈ) beginning with the craving for visible objects (r|pa taÓhÈ),
The six kinds of applied thought (vitakka) beginning with the initial application about visible objects (r|pa vitakka),
The six kinds of sustained thought (vicÈra) beginning with the sustained application on visible objects (r|pa vicÈra),
The five aggregates of existence beginning with the material aggregate (r|pakkhandha),
The ten kasiÓas,
The ten recollections (anussatis),
The ten perceptions of foulness beginning with the perception of the bloated (uddhumÈtaka saÒÒÈ),
The thirty-two aspects of the body (koÔÔhÈsa) beginning with head hairs,
The twelve bases (Èyatanas),
The eighteen elements (dhÈtus),
The nine kinds of becoming (bhava) beginning with sensual becoming (kÈmabhava),
The four r|pÈvacara jhÈnas,
The four measureless states (appamaÒÒÈ) beginning with the development of lovingkindness (mettÈ bhÈvanÈ),
The four immaterial attainments (ar|pa samÈpatti),
The factors of Dependent Arising (PaÔiccasamuppÈda) in reverse order (paÔiloma) beginning with ageing-and-death and in forward order (anuloma) beginning with ignorance.
Herein, this is the construction of a single factor of Dependent Arising: Ageing-and-death is the Truth of Suffering, birth is the Truth of the Cause of Suffering, the escape from both is the Truth of Cessation of Suffering, the practice that leads to the understanding of the Truth of Cessation of Suffering (NibbÈna) is the Truth of the Path that leads to the Cessation of Suffering.
Thus, by reflecting on one dhamma, he could understand all dhammas correctly without any misconception. He understands by himself step by step with anubodha-ÒÈÓa and paÔibodha-ÒÈÓa. Hence it was said above: “He is fully enlightened because he knows all things rightly and by himself.” So he is known as SammÈsambuddha.

Because the Blessed One is endowed with the special clear vision called ‘vijjÈ’ and the virtuous conduct called ‘caraÓa’, he is known as ‘vijjÈcaraÓasampanna’.
Herein, as to special wisdom, there are three kinds of special wisdom as well as eight kinds of special wisdom. The three kinds should be understood as stated in Bhayabherava Sutta (M.1, 22?) as follows.
(1) PubbenivÈsÈnussati — the power to recollect one’s former existences and former worlds;
(2) Dibbacakkhu — the divine eye or clairvoyance which enables one to see all visible forms, far or near, coarse or subtle, and also dying persons and their reappearance after death in new existences according to their respective kammas;
(3) Œsavakkhaya-ÒÈÓa — the wisdom which associates with Arahattamagga that can extinct all cankers (Èsavas).
The eight kinds of special wisdom should be understood as stated in AmbaÔÔha Sutta (D.i, 100) as follows.
(1) VipassanÈÒÈÓa — ten stages of insight knowledge which penetrates into psycho-physical phenomena;
(2) ManomayiddhiÒÈÓa — the wisdom to create forms identical to oneself;
(3) Iddhividha-Ò¬Óa — the wisdom of creating various forms, flying through the air walking on water, diving into the earth, etc.,
(4) Dibbasota-ÒÈÓa — the divine ear or clairaudience which enables one to hear all sounds, far or near, coarse or subtle;
(5) Cetopariya-ÒÈÓa — the wisdom to read others’ minds and know their thoughts;
(6) PubbenivÈsa-ÒÈÓa — the wisdom to recollect one’s former existences and former worlds;
(7) DibbacakkhuÒÈÓa — the divine eye or clair- voyance;
(8) Œsavakkhaya-ÒÈÓa — the wisdom associated with Arahattamagga.
[The brief notation for the three special wisdoms is ‘Pu-Di-Œ’ and for the eight special wisdoms is (Vi-Ma-Id-Di-Ce-Pu-Di-Œ’.]
The fifteen kinds of virtuous conduct (caraÓa) should be understood as follows.
(1) SÊlasaÑvara — restraint by morality;
(2) Indriya - SaÑvara — guarding the doors of the sense-faculties;
(3) BojanamattaÒÒutÈ — knowledge of the right amount in eating;
(4) JÈgariyanuyoga — constant effort to be vigilant for meditation;
(5) SaddhÈ — faith and confidence in the Triple Gem;
(6) Sati — mindfulness of meritorious deeds;
(7) Viriya — energy or effort in meritorious deeds;
(8) Bahusacca — wide knowledge of the Dhamma;
(9) PaÒÒÈ — wisdom;
(10)HirÊ — moral shame;
(11)Ottappa — mornal dread;
(12)R|pÈvacara First JhÈna
(13)R|pÈvacara Second JhÈna
(14)R|pÈvacara Third JhÈna
(15)R|pÈvacara Fourth JhÈna
[Note: Numbers (5) to (11) represent the seven qualities of an upright person.]
It is precisely by means of these fifteen qualities that a noble disciple conducts himself and goes to the deathless. This is why it is called virtuous conduct.
Now the Blessed One is endowed with these eight kinds of special wisdom and these fifteen kinds of virtuous conduct. So he is known as ‘VijjÈcaraÓa-sampanna’.
Herein, the Buddha’s possession of special wisdom consists in the fulfilment of his Omniscience (SbbaÒÒutaÒÈÓa) while his possession of virtuous conduct consists in the fulfilment of his Great Compassion (MahÈkaruÓÈ).
He knows through omniscience what is good and harmful for all beings, and through compassion he warns them of harm and exhorts them to do good.

The Blessed One is called ‘Sugata’ because of
(i) having a good and blameless manner of going,
(ii) being gone to an excellent place,
(iii) having gone rightly, and
(iv) speaking rightly.
(1) To elaborate, ‘Sugata’ means ‘good manner of going’; the Buddha’s manner of going is good, pure and blameless in all respects. And what is that manner of good going? It is the Noble Eightfold Path; for by means of that manner of going he has ‘gone’ without attachment even to sugati bliss in the direction of safety. Because of the good manner of going, he is known as ‘Sugata’.
(2) And it is to the deathless ‘NibbÈna’, the excellent place, that he has gone (gata). Thus he is ‘Sugata’ also because of having gone to an excellent place.
(3) And he is rightly gone, without going back again to the defilements abandoned by each Path wisdom. He does not again turn, return, go back to the defilements abandoned by SotÈpatti-magga; thus he is Sugata. ...... He does not again turn, return, go back to the defilements abandoned by Arahatta-magga; thus he is Sugata. (MahÈniddesa PÈÄi)
(3) Alternatively, he has rightly gone from the time of making his resolution at the feet of Dipa~karÈ Buddha up till the time of his full-enlightenment, by working for the welfare and happiness of the whole world through the fulfilment of the thirty perfections and through following the right way without deviating towards either of the two extremes, that is to say, towards eternalism (sassata diÔÔhi) or annihilationism (uccheda diÔÔhi), towards indulgence in sense pleasures (kÈmasukhallikÈnuyoga) or self-mortification (attakila-mathÈnuyoga).
(4) The Blessed One speaks rightly; he speaks only the fitting speech in the fitting place. Thus he is called ‘Sugata’.
There is a Sutta in Majjhima NÊkÈya (M.i, 395) which describes that the Buddha avoids four kinds of speech and speaks only two kinds.
The Buddha does not speak the following four kinds of speech:
(i) The speech which is untrue and incorrect, conducive to harm, and displeasing and unwelcome to others;
(ii) the speech which is untrue and incorrect, conducive to harm, but pleasing and welcome to others;
(iii) the speech which is true and correct, but conducive to harm, and displeasing and unwelcome to others.
(iv) the speech which is true and correct, but conducive to harm, though pleasing and welcome to others.
The Blessed One knows the time to expound the following two kinds of speech:
(v) the speech which is true and correct, conducive to good, but displeasing and unwelcome to others;
(vi) the speech which is true and correct, conducive to good, and pleasing and welcome to others.
As the Buddha always speaks rightly and speaks the fitting speech in the fitting place, he is called ‘Sugata’.

The Blessed One is known as ‘Lokavid|’, because he has known the world in all ways. For the Blessed One has experienced, known and penetrated the world of formations (sa~khÈraloka) in all ways as to its basic nature of suffering (dukkha), the cause for its arising (samudaya), its cessation (nirodha), and the means to its cessation (magga).
This statement is in accord with the following words of the Buddha:
“O Rohitassa deva, that there is a world’s end where one neither is born nor ages nor dies nor passes away nor reappears, which is to be known or seen or reached by travel on foot — that I do not say. Yet I do not say that there is an end of suffering without reaching the world’s end. Rather it is in this one-fathom-long body with its perceptions and its consciousness that I make known the world, the arising of the world, the cessation of the world, and the way leading to the cessation of the world.
“It is utterly impossible to reach the end of the world by travel. But there is no escape from suffering until the world’s end has been reached.
“Now the Blessed One has known the world, is endowed with good wisdom, has practised the Noble Practice, has extinguished all defilements, has reached the world’s end as he is not going to be reborn again, and has known the world’s end. So he will not long for either this world or another world.”
(S. i, 62)
Moreover, there are three worlds: the world of formations (sa~khÈra-loka), the world of beings (satta-loka), and the world of location (okÈsa-loka). Herein in the passage ‘The world is just one: all beings subsist by nutriment (Sabbe sattÈ ÈhÈra ÔhitikÈ)’ (Ps. i, 122) the world of formations is to be understood.
In the passage ‘The world is eternal or the world is not eternal’ (M.i,426) it is the world of beings that is referred to. In the passage ‘In the place where the sun and the moon go round, it is shining brightly by the light of the sun and the moon. There are one thousand worlds as large as this world. And, in those one thousand worlds your power holds sway’ (M. i, 328) the world of location is to be understood. That world also the Blessed One has known in all respects.
Indeed the Buddha knows the world of formations also in all respects thus: “The world is one: all beings subsist by nutriment. There are two worlds: mentality and materiality. There are three worlds: three kinds of feeling. There are four worlds: four kinds of nutriment. There are five worlds: five aggregates as objects of clinging. There are six worlds: six internal bases. There are seven worlds: seven stations of consciousness (satta viÒÒÈÓa Ôhiti). There are eight worlds: eight worldly conditions (loka-dhamma). There are nine worlds: nine abodes of beings (sattÈvÈsa). There are ten worlds: ten bases (Èyatana). There are twelve worlds: twelve bases (Èyatana). There are eighteen worlds: eighteen elements (dhÈhu). (Ps. i, 122)”
[Note: The seven stations of consciousness are (1) sense sphere, (2) BrahmÈ’s retinue, (3) Œbhassara Deities, (4) SubhakiÓÓa Deities, (5) base consisting of boundless space, (6) base consisting of boundless consciousness, (7) base consisting of nothingness (D. iii, 253)
The eight wordly conditions are (1) gain, (2) loss, (3) praise (4) blame, (5) many companions, (6) few companions, (7) happiness or bliss, (8) sorrow or suffering. (D. iii, 260)
The nine abodes of beings are (1) to (4) as in stations of consciousness, (5) asaÒÒÈsatta plane, (6) - (9) the four immaterial planes. (D.ii, 263)
According to PaÔisambhidÈmagga, the nine abodes of beings are (1) nÈnattakÈya nÈnattasaÒÒÊ - human plane and deva planes, (2) nÈnattakÈya ekattasaÒÒÊ — four woeful abodes, three first jhÈna planes, (3) ekattakÈya nÈnattasaÒÒÊ — second jhÈna and third jhÈna planes according to paÒcaka method, (4) ekatta-kÈya ekattasaÒÒÊ — three fourth jhÈna planes, vehapphala plane, five suddhÈvÈsa planes, (5) asaÒÒasatta plane, (6)—(9) the four immaterial planes.
The ten bases are eye, ear, nose, tongue, body, visible object, sound, odour, taste, tangible object.
The twelve bases are eye-base, ear-base, nose-base, tongue-base, body-base, mind-base, visible object, sound, odour, taste, tangible object, and mind object.
The 18 elements are cakkhu-dhÈtu, sota-dhÈtu, ghÈna-dhÈtu, jivhÈ-dhÈtu, kÈyadhÈtu, mano-dhÈta, rupa-dhÈtu, sadda-dhÈtu, gandha-dhÈtu, rasa-dhÈtu, phoÔÔhabba-dhÈtu, cakkhu-viÒÒÈÓa dhÈtu, sota-viÒÒÈÓa dhÈtu, ghÈna-viÒÒÈÓa dhÈtu, jivhÈ - viÒÒÈÓa dhÈts kÈya - viÒÒÈna dhÈtu, mano-viÒÒÈÓa dhÈtu. (Dr.M.T.Mon: Essence of Buddha Abhidhamma, pp. 290-291)]
The Blessed One also knows the world of beings in all ways as he knows all beings’ habits, knows their inherent tendencies, knows their temperaments, knows their bents; knows them as with little dust on their eyes and with much dust on their eyes, with keen faculties and with dull faculties, with good behaviour and with bad behaviour, easy to teach and hard to teach, capable and incapable of achievement. (Ps. i, 121)
And as the world of beings so also the world of location. He knows that the number of worlds is infinite and the extension of the universe is unlimited. He also knows that some worlds are being destroyed and some are being formed by pure natural causes and that there are no Almighty Gods who create and destroy the worlds. He has experienced, known and penetrated the world systems with the infinite know ledge of the Enlightened Ones.
Because the Blessed One knows all the three worlds in all ways, he is truly the ‘Knower of worlds’. So he is known as ‘Lokavid|’.

‘Anuttaro’ means ‘incomparable’. There is no one more distinguished in special qualities than the Buddha and none to be compared with him; thus he is imcomparable. This is indeed true for he surpasses the whole world in the special quality of morality (sÊla), and also in the special qualities of concentration (samÈdhi), wisdom (paÒÒÈ), deliverance (vimutti), and the knowledge and vision of deliverance (vimutti-ÒÈÓadassana).
In the special quality of morality he is without equal; he is equal only to those [other Enlightend Ones] who are without equal. Similarly in each of the special qualities of concentration, wisdom, deliverance, and the knowledge and vision of deliverance, he is without equal and without counterpart. This statement is in accord with the following words of the Buddha:
“I do not see in the world with its deities, MÈras and BrahmÈs, in this generation with its ascetics and brahmans, with its kings and men, anyone more perfect in virtue than myself.” (S. i, 139)
Similar statements can be found in AggappasÈda Sutta (A.ii, 34; It. 87), and so on, and in the stanzas beginning “I have no teacher, and my like does not exist in all the world.” (M.i, 171)
In the word ‘purisadammasÈrathi’, ‘purisa’ means ‘males, animal males, human males and non-human males’; ‘damma’ means ‘should be tamed;’ and ‘sÈrathi’ means ‘guide, drive or tame’. The Buddha admonishes, guides and tames men and non-human beings who should be tamed; so he is PurisadammasÈrathi.
Indeed the Buddha admonishes, guides and tames the Royal NÈga (serpent) ApalÈla, C|Äodara, Mahodara, Aggisikha, Dh|masikha, the Royal NÈga AravÈÄa, the elephant DhanapÈlaka or NÈÄÈgÊri, and other animal males, frees them from the poison of defilements and establishes them in the noble threefold Refuge and PaÒca-sÊla.
He also tames human males such as the NigaÓthas’ son Saccaka, the brahman student AmbaÔÔha, the brahmans PokkharasÈti, SoÓadanta, K|tadanta, and the non-human males such as the ogres ŒÄavaka, S|ciloma and Kharaloma as well as the king of devas, Sakka, and so on. They were tamed and disciplined by various disciplinary means.
Herein, the words of the Buddha to the horse - master Kesi should be given in full: “Kesi, I discipline men to be tamed sometimes gently, sometimes roughly, and sometimes both gently and roughly. I kill them if none works”. (A. ii, 112). A person is as bad as dead if he is neglected by the Buddha. Here, disciplining by showing the advantages of good moral actions means disciplining gently, and disciplining by showing the disadvantages of bad immoral actions means disciplining roughly. Killing here means neglecting them.
Moreover, the Blessed One further tames those who are already tamed, doing so by showing those with pure morality the way to attain r|pÈvarara jhÈnas, and guiding those who attain the lower maggas to strive for the higher maggas.
Alternatively ‘Anuttaro purisadammasÈrathi’ can be taken as one clause describing one attribute. The Buddha is ‘Anuttaro purisadammasÈrathi’ for he is incomparable in taming those who deserve to be tamed. He could easily tame A~gulimÈla, who was very wild and violent and had killed many men, cutting their forefingers. He guided A~gulimÈla to become an Arahant, the most cultured man, in a short time. So he is called ‘Anuttaro purisadammasÈrathi’ because he is incomparable in taming those who deserve to be tamed.

The Blessed One knows how to teach gods and men to attain present benefits, future benefits and the ultimate goal which is NibbÈna. He provides them with the right view (sammÈdiÔÔhi) — the guiding torch to guide them to walk the right way which is free from all dangers. So he is known as ‘satthÈ’ — the guiding teacher.
Furthermore the meaning of ‘satthÈ’ should be understood according to the Niddesa thus: “The Blessed One is called ‘satthÈ’ because he is like a caravan leader. A wise caravan leader gets caravans across a wilderness, gets them across a robber-infested wilderness, gets them across a wild-beast-infested wilderness, gets them across a foodless wilderness, gets them across a waterless wilderness, gets them right across, gets them properly across, gets them to reach a land of safety, and brings them home safely. In the same way the Blessed one, as a caravan leader, brings home the caravans of gods and men, gets them across a wilderness, gets them across the wilderness of birth, the wilderness of ageing, the wilderness of sickness, the wilderness of death, and leads them to a land of safety, to NibbÈna.
Now the term ‘devamanussÈnaÑ’ (of gods and men) is used to denote those persons who are capable of making progress along the Noble Path. In reality the Blessed One as a teacher bestowed his teaching upon animals as well. For even animals can, through listening to the Buddha’s sermon, acquire the benefit of a suitable rebirth as a powerful support (upanissaya) progress, and with the benefit of that same support they can, in their second or third rebirth, undertake the Noble Practice and enjoy the Fruition of the Path.
The Frog-deity MaÓÉuka and others illustrate this point. While the Buddha was preaching to the citizens of CampÈ on the banks of the GaggarÈ lake, a frog (MaÓÉuka) listened to the Buddha’s voice taking the sign of a dhamma voice. A cowherd came by and while he was standing behind the audience, he put his stick (goad) on the frog’s head and crushed it to death. After death, the frog was immediately reborn in a gilded palace, twelve leagues broad in TÈvatiÑsÈ heaven.
He found himself there, as if waking up from sleep, amidst a host of celestial nymphs. When he sought for the reason why he was reborn there, he found that it was none other than his apprehension of the sign in the Blessed One’s voice. He went with his divine palace at once to the Buddha and paid homage at his feet.
Though the Buddha knew it, he asked the deity, who was illuminating all around with outstanding beauty, who he was.
The deity replied that in the past life he was a frog who lived in GaggarÈ lake and that he was killed by a cowherd while he was listening to the Dhamma.
The Buddha expounded the Dhamma to him, and eighty-four thousand listeners gained penetration to the Dhamma. The deity MaÓÉuka became established in the fruition of stream-entry, and smilingly he vanished.
As the Blessed One is the guiding teacher of gods and men, he is known as SatthÈ devamanussÈnaÑ.

The Blessed One is known as the Englightened One or the Buddha because he has known all ©eyya dhamma that should be known by his Buddha wisdom which includes his sabbaÒÒuta - ÒÈÓa.
Or alternatively, he discovered the Four Noble Truths by himself and awakened others to these Truths; thus and for other such reasons, he is called ‘Buddha’. And in order to explain this meaning, the whole passage in the Niddesa beginning thus ‘He is the discoverer of the Truths, thus he is the Buddha. He is the awakener of his generation to the Truths; thus he is the Buddha’ (MahÈ Niddesa 457) should be quoted. Or the same passage from the PaÔisamhidÈ (Ps.i,174) should alos be quoted.
Because the Blessed One is himself enlightened and can enlighten others, he is known as the Buddha — the Enlightened One.

‘BhagavÈ’ is a term signifying the respect and veneration accorded to the Buddha as the noblest and highest of all beings for he is distinguished from others by his special qualities such as morality, concentration and wisdom. Hence ancient teachers said:
“BhagavÈ is a name that is very noble and that deserves special praise. The Buddha is a noble teacher who is worthy of respect and veneration. He is endowed with special qualities to be worthy of respect and veneration. So he should be called BhagavÈ — the Blessed One who is blessed with special qualities”.
Venerable SÈriputta, the General of the Dhamma, also said, “The name ‘BhagavÈ’ is not made by a mother, or a father, or the eighty-thousand kinsmen, or by distinguished deities like Sakka, Santusita, and others. The name ‘BhagavÈ’ becomes entitled to the Blessed Ones as soon as they attained their final liberation. ‘BhagavÈ’ is the name acquired by the Blessed Ones as soon as they attained SabbaÒÒuta-ÒÈÓa (Omniscient knowledge) under the Bodhi Tree.” (Ps.i, 174; Niddesa 174)
The special qualities which make the Blessed Ones entitled to the name ‘BhagavÈ’ are described in detail in the Niddesa. A brief description of the qualities is given below.
BhagÊ — Because the Blessed One is endowed with six kinds of glory, namely, issariya, dhamma, yasa, sÊri, kÈma and payatta, he is called BhagavÈ.
BhajÊ — Because the Blessed one has arrived at a quiet place, jhÈna attainments, supernormal powers (abhiÒÒÈna), the Path-consciousness (magga) and its Fruition (Phala), he is called BhagavÈ.
BhÈgÊ — Because the Blessed One is a partaker of the four requisites, attha-rasa, jhÈna-vimokkha, etc., he is called BhagavÈ.
VibhattavÈ — Because the Blessed One has analysed, elaborated and expounded the Dhamma, he is called BhagavÈ.
AkÈsi bhaggaÑ-Because he has caused abolishing of rÈga, dosa, etc., he is called BhagavÈ.
BhÈgyavÈ — Because the Blessed One is endowed with the greatest glory of dÈna, sÊla, etc., he is called BhagavÈ.
KÈyabhavanÈ — Because the Blessed One has practised meditation very extensively and skilfully, he is known as BhagavÈ.
Garu — Because the Blessed One is reverend and worthy of respect, he is called BhagavÈ.
Bhavantaga — Because the Blessed One has gone to the end of becoming, to NibbÈna, he is known as BhagavÈ.
Six kinds of glory that are included in the attribute ‘BhagavÈ’:
(1) Issariya — the ability to control one’s mind skilfully as one wishes;
This glory is again eightfold:
(i) AnimÈ — the ability to make oneself as small as an atom,
(ii) LaghimÈ — the ability to walk in space quickly and lightly as a bird,
(iii) Patti — the ability to get to a place one wishes to go instantly,
(iv) PÈkamma — the ability to create various forms as one wishes,
(v) MahimÈ — the ability to create oneself as large as one wishes,
(vi) IsitÈ — the ability to attract people to do as one wishes them to do (the wish of the Buddha is to let them realize NibbÈna),
(vii)VasitÈ — the ability to be very skilful in performing vairous miracles, and
(viii)YatthakÈmÈvasÈyita — the ability to accomplish precisely in exercising the supernormal powers of creating forms, flying through the air, walking on water, diving into the earth, etc.;
(2) Dhamma — the ability to realize very skilfully the four Path-wisdoms (Magga-ÒÈÓas), the four Fruition-wisdoms (Phala-ÒÈÓas), and NibbÈna, known as the nine lokkuttara-dhammas;
(3) Yasa — the ability to have one’s fame spread out truly in all directions throughout the human world, the deva world and the brahmÈ world;
(4) SÊri — the ability to have a well-proportioned and fully- developed body with comely, sublime and adorable appearance, having thirty-two major distinctive features and eighty minor characteristic signs on the person of the Buddha;
(5) KÈma — the ability to accomplish supernormal performances immediately as one wishes; and
(6) Payatta — the supreme effort which supports one to reach the summit.
Because of these unique special qualities and glory, the Buddha is known as BhagavÈ, meaning that he is the most exalted and Blessed One.

As long as the meditator recollects the special qualities of the Buddha in this way “For such and such reason the Blessed One is known as ArahaÑ,...... for such and such reason he is known as SammÈsambuddha,......”, then on that occasion his mind is not obsessed by greed, by hate or by delusion, and his mind, being focussed on the attributes of the buddha, has rectitude.
So when he has thus suppressed the hindrances by preventing obsession of greed, hate and delusion, and his mind faces the meditation subject with rectitude, then his applied thought (vitakka) and sustained thought (vicÈra) occur incessantly with a tendency towards the Buddha’s special qualities.
As he continues to recollect and contemplate the Buddha’s attributes, joy (pÊti) arises in him. With his mind joyful, with joy as approximate cause, his bodily and mental disturbances are tranquillized by tranquillity (passaddhi). When the disturbances have been tranquillized, bodily bliss and mental bliss (sukha) arises in him. When he is blissful, his mind becomes concentrated with the Buddha’s attributes as its object. So one pointendness of the mind (ekaggatÈ) is developed. And so in this order the jhÈna factors become developed at a certain stage.
But owing to the profundity of the Buddha’s special qualities, and also owing to his being occupied in recollecting the special qualities of many sorts, the jhÈna is only access and does not reach absorption. And that access jhÈna itself is known as ‘BuddhÈnussati’ too, because it arises with the recollection of the Buddha’s special qualities as the means.

Owing to the profundity of the Buddha’s special qualities, it is very difficult to attain the access jhÈna in BuddhÈnussati. So it is better and faster to develop the fourth r|pÈvacara jhÈna by ŒnÈpÈnassati and then develop the access jhÈna in BuddhÈnussati by the powerful support of the fourth jhÈna.
The meditator should first strive to attain the fourth r|pÈvacara jhÈna by undertaking mindfulness of breathing, i.e., ŒnÈpÈnassati. Then he may further develop the four r|pÈvacara jhÈnas in white kasiÓa by concentrating his attention on the whiteness of the skull of a meditator sitting in front of him. The light radiated from the mind associated with the white-kasiÓa fourth jhÈna is brighter than the light radiated from the mind accompanied by the ŒnÈpÈnassati fourth jhÈna.
The mind which is associated with the fourth-r|pÈvacara jhÈna samÈdhi and the knowledge of tranquillity meditation (samatha bhÈvanÈ-ÒÈÓa) radiates very bright and penetrative light.
The meditator uses this meditation light to illuminate, recall and visualize a Buddha Statue which he adores and respects. When he sees the statue clearly in the light, he should visualize it assuming it as a real living Buddha. If he has met a living Buddha in one of his past existences, the image of that living Buddha may now appear in his vision. While visualizing the Buddha’s image, he recollects the Buddha’s special attributes.
If, although he tries to visualize the living Buddha and that living Buddha’s image does not appear, he should regard the Buddha’s statue that he has recalled and is seeing clearly in the meditation light as the real living Buddha, and recollect the Buddah’s attributes. Out of the nine attributes of the Buddha he should choose one attribute that he likes best, and out of the various meaninig of that attribute, he should focus his attention only on one meaning which he most adores. While recollecting the meaning of that attribute, he mentally meditates “arahaÑ, arahaÑ” or “sammÈsambuddha, sammÈsambuddha” or any attribute that he chooses.
When his concentration grows in strenght, the Buddha’s image will disappear while his mind remains focussed on the special attribute. Then he should not try to recall or search for the Buddha’s image; he should just focus his mind on the attribute and meditate calmly. With the strong support of the fourth jhÈna concentration, he will soon attain the access jhÈna in BuddhÈnussati. When his mind remains calmly focussed on the Buddha’s attribute for one hour, two hours or more without any distraction, he should examine the jhÈna factors in his mind. He will realize that he has attained the access jhÈna in BuddhÈnussati.
He should then reflect on the remaining attributes of the Buddha one after another in a similar way until he reaches the access jhÈna in each case. He should practise also to acquire mastery with respect to this access jhÈna.

A meditator who attains access jhÈna in recollec-ting the attributes of the Buddha will gain the following benefits.
1 He reveres his teacher, the Buddha, with great respect.
2 He attatins fullness of faith or confidence in the Buddha.
3 He possesses good mindfulness.
4 He develops wisdom and understanding.
5 He gains great merit.
6 He has much joy (pÊti) and happiness (sukha).
7 He overcomes fear and dread.
8 He is able to endure pain.
9 He comes to feel as if he were living in the Master’s presence.
10 His body, permeated and inhibited by the Buddha’s attributes, becomes as worthy of veneration as a chamber of relics.
11 His mind bends towards the sphere of the Buddha.
12 When he encounters an opportunity to commit an immoral action, he feels ashamed and frightened to commit it as though he were face to face with the Buddha.
13 Even if he does not attain the Path-consciousness and its Fruition in the present existence, he is at least headed for a happy destiny.

1 ‘Visuddhimagga’ by BhaddantÈcariya Buddhaghosa, translated into Myanmar by Ven. NamdamÈlÈ, Vol. 1, pp . 378-418.
2 ‘Visuddhimagga’ by BhaddantÈcariya Buddhaghosa, translated into Myanmar by Ven. Sobhana, Vol. 2, pp. 65-151.
3 ‘The Path of Purification’ (Visuddhimagga by Bhaddanta Buddhaghosa), translaed by Bhikkhu ©ÈÓamoli, Singapore Buddhist   Meditation Centre, pp. 204-230.
4 ‘The Path of Pruity’ (Visuddhimagga by BhaddantÈcariya Buddhaghosa), translated by Pe Maung Tin, PÈli Text Society, 1971,   pp. 226-245.

A meditation with keen confidence who wants to practise DhammÈnussati should learn the meditation subject from a competent teacher, go into solitary retreat in a favourable abode and recollect the special attributes of the pariyatti Dhamma (the Buddhist Canons) and the Ninefold Supramundane Dhamma (four-Path-wisdoms, four Fruition-Wisdoms and NibbÈna) as follows.
- SvÈkkhÈto bhagavatÈ dkammo
- SandiÔÔhiko
- AkÈliko
- Ehipassiko
- Opaneyyiko
- PaccattaÑ veditabbo viÒÒ|hi.
He should recollect the attributes repeatedly with the correct understanding of their meanings in the following way.
1. SvÈkkhÈto bhagavatÈ dhammo
The Dhamma is well expounded by the Buddha.
2. SandiÔÔhiko
The Dhamma can be seen and realized vividly by oneself if one practises it.
3. AkÈliko
It yields immediate results to those who practise the Dhamma, and the Fruition-consciousness follows the Path-consciousness without delay.
4. Ehipassiko
The Dhamma is so distinct, pure and delightful that it is worthy of inviting others to come and see it.
5. Opaneyiko
The Dhamma is so serene and blissful that it is worthy of being perpetually borne in mind.
6. PaccattaÑ Veditabbo ViÒÒ|hi
The Dhamma can be directly experienced by the wise, each one for himself.

1. SvÈkkhÈto bhagavatÈ dhammo — the dhamma is well proclaim ed by the Buddha
In this attribute the pariyatti dhamma as well as the supramundane dhamma is included whereas in the remaining attributes only the supramundane dhamma is included.
Herein, the pariyatti dhamma is well expounded by the Buddha because it is good in the beginning, in the middle, and in the end and because it announces the noble practice called ‘brahmacariyas’ which is utterly perfect and pure with meaning and with detail. (M.i,179)
To elaborate, even a single stanza of the Blessed One’s teaching is good in the beginning with the first line, good in the middle with the second and third lines, and good in the end with the last line, because the dhamma is altogether admirable.
A Sutta with a single sequence of meaning (anusandhi) is good in the beginning with the introduction, is good in the end with the conclusion, and good in the middle with what is in between.
A Sutta with several sequences of meaning is good in the beginning with the first sequence of meaning, good in the end with the last sequence of meaning, and good in the middle with the sequences of meaning in between.
Furthermore, for Suttanta and Vinaya, it is good in the beginning with the introduction giving the place and the reason for its utterance; it is good in the middle because it suits those ready to receive it and because it is illustrated with cause and example. It is good in the end with its conclusion that inspires faith in the hearers.
Also the entire Dhamma comprising Suttanta, Vinaya and Abhidhamma is good in the beginning with morality as one’s own well-being; it is good in the middle with tranquillity, insight, Path and Fruition; it is good in the end with NibbÈna.
Or alternatively, it is good in the beginning with morality and concentration; it is good in the middle with insight and the Path-wisdom; it is good in the end with the Fruition-wisdom and NibbÈna.
Or alternatively, it is good in the beginning with the good enlightement of the Buddha to the dhamma; it is good in the middle because it is reasonable and correct; it is good in the end because it is well practised by the SaÑgha.
Moreover, when listened to, the dhamma does good through hearing it because it suppresses the hindrances to purify the mind; thus it is good in the beginning. And when made the way of practice, it does good through the noble practice by pringing the bliss of serenity and insight; so it is good in the middle. Also as the result of having practised the dhamma, it does good through the fruit of the Path because it brings equanimity and equipoise; thus it is good in the end.
Also, the supramundane dhamma is well proclaimed since both the eightfold noble Path that accords with NibbÈna and NibbÈna that accords with the noble Path have been proclaimed. Thus it is said by the sakka: ‘The Noble Path leading to NibbÈna has been properly declared to the disciples by the Blessed One, and NibbÈna and the Noble Path meet and mingle together. Just as the water of the Ganges meets and mingles together with the water of YamunÈ, so too the Noble Path leading to NibbÈna has been properly declared to the disciples by the Blessed One, and NibbÈna and the Path meet and mingle together.” (D. ii, 223)
2. SandiÔÔhiko — visible here and now
The Dhamma can be seen and realized vividly by oneself if one practises it well.
Firstly the Noble Path is visible here and now since it can be seen by a noble person (ariya) himself when he has done away with greed, anger, delusion, etc., in himself. So the Noble Path is sandiÔÔhika — that is, it can be seen and realized by oneself. In accordance with this statement the Buddha said:
“Brahman, when a man is lustful, overcome by lust and his mind is obsessed by greed, then he thinks for his own affliction, he thinks for others’ affliction, he thinks for the affliction of both, and he experiences mental suffering and grief. When greed has been abandoned, he neither thinks for his own affliction, nor thinks for others’ affliction, nor thinks for the affliction of both, and he does not experience mental suffering and grief. This, brahman, is how the Dhamma is visible by oneself here and now.” (A.i, 156)
Moreover, the ninefold Supramundane Dhamma can be seen and realized vividly by oneself, since anyone who has attained it can see and realize it vividly with his reviewing wisdom (paccavekkhaÓaÒÈÓa) without his having to rely on faith in another.
Or alternately, the praiseworthy view is called sandiÔÔhi — the view well seen. Since the ninefold Supramundane Dhamma is won by the proper or praiseworthy view known as sandiÔÔhi, it is known as sandiÔÔhika.
To elaborate, the Noble Path (ariya magga) that is included in the Supramundane Dhammas conquers defilements with the Path-wisdom (maggaÒÈÓa) which is its associate and which is known as sandiÔÔhi. The Noble Fruition (ariya phala) also conquers defilements with the Path-wisdom which is its cause, and NibbÈna overcomes defilements again with the Path-wisdom which takes NibbÈna as its object. Just as a charioteer who conquers by means of a chariot (ratha) is known as rathika, so too the ninefold Supramundane Dhamma which conquers defilements by means of the Path—wisdom - the proper and praiseworthy view called sandiÔÔhi — is known as sandiÔÔhika.
Or alternatively, it is seeing (dassana) that is called ‘diÔÔha’; then ‘diÔÔha’ and ‘sandiÔÔha’ are identical in meaning as ‘seeing’. So what is worthy of being seen here and now is called ‘sandiÔÔhika’. Now the Supramundane Dhammas must be penetrated and seen both by means of development (bhÈvanÈbhisamaya) and by means of realizatoin (sacchikiriyÈbhisamaya) in order to arrest and destroy the round of rebirth along with its misery. Just as one who is worthy of clothes (vattha) is called ‘vatthika’, so too the Supramundane Dhammas which are worthy of being seen (sandiÔÔha) and realized here and now are called ‘sandiÔÔhika’.
3. AkÈliko — not delayed
The Noble Path (ariya-magga) or the supramundane kusala Dhamma has no delay in time (kÈla) in the matter of giving its own fruit; thus it is ‘without delay’ (akÈla). ‘Without delay’ is the same as ‘not delayed (akÈlika). What is meant is that instead of giving its fruit after creating a delay, say, five days or seven days, it gives its fruit immediately next to its own occurrence. The Path-consciousness gives its fruit, the Fruition-consciousness, immediately whitout any delay in time. (Sutta NipÈta 226)
Or alternatively, what is delayed (kÈlika — lit. what takes time) is what needs some distant time to be reached before it can give its fruit. What is that? It is mundane kusala Dhamma. The supramundane kusala dhamma (ariyamagga), however, is undelayed (akÈlika) because its fruit comes immediately next to it; so it is not delayed (akÈlika). The supramundane kusala Dhamma yields immediate results.
4. Ehipassiko — inviting inspection
The dhamma is worthy of an invitation to inspect (ehipassa) such as ‘come and see it’; so it is called ‘ehipassika’. But why is it worthy of this invitation?
Because it really exists and because of its purity in all respects. For if a man has said that there is money or gold in an empty fist, he cannot say ‘come and see it’. Why not? Because it does not really exist. On the other hand, while faeces or urine may well exist, a man cannot, for the purpose of cheering the mind by exhibiting beauty, say: ‘Come and see this;’ on the contrary it has to be covered up with grass or leaves. Why? Because it is impure and disgusting.
But this ninefold supramundone Dhamma does really exist in its individual essenec, and it is as pure as the full moon’s disk in a cloudless sky, as a bright ruby on bleached yellow cloth. Consequently, it is worthy of the invitation to come and see it. Thus the dhamma is ehipassika — worthy of invitation to come and see it.
5. Opaneyyiko — worthy of being borne in mind perpetually
The Supramundane Dhamma comprising the fourfold Path wisdom (ariya maggas) and the fourfold Fruition wisdom (ariya phalas) is so serene, peaceful and blissful that it should be borne in mind perpetually.
This Dhamma is worth induccing or developing in one’s own mind subjectively by means of meditation without any question of whether or not one’s clothing or one’s head is on fire (A.iv, 320); thus it is opaneyyika. But this applies to the above-mentioned eight supramundane sa~khata (formed) Dhammas.
As for the asa~khata (unformed or unconditioned) Supramundane Dhamma, i.e. NibbÈna, it is worth inducing by one’s own mind to become the mind’s object, thus it is worth treating as one’s shelter by realizing it. Or alternatively, what induces the noble person onwards to NibbÈna is the Noble Path, which is thus inducive (upaneyya). Again what can be induced to realizability is the Dhamma consisting in Fruition and NibbÈna, which is thus inducive (upaneyya) too.
The word upaneyya is the same as the word opaneyyika — worthy of being borne in mind perpetually. All maggas and phalas take the supreme bliss of NibbÈna as their object, which should be always borne in mind.
Sabba rasaÑ dhamma raso jinÈti.
The taste of dhamma excels all taste.
SabbaratiÑ dhammarati jinÈti.
The enjoyment of dhamma excels all other enjoyments.
Dhammohave rakkhati dhamma cÈriÑ.
One who protects the damma will be protected by the dhamma.
6. PaccataÑ Veditabbo ViÒÒ|hi — can be directly experienced by the wise
The ninefold Supramundane Dhamma can be direclty experienced by all the wise who have penetratively seen and understood the Dhamma. They can directly experience the Dhamma, each in himself, thus: “The Path has been developed, Fruition attained, and Cessation which is NibbÈna realized by me.”
This is true, because it does not happen that when a preceptor has developed the Path his co-resident disciple abandons his defilements, nor does a disciple dwell in comfort owing to the preceptor’s attainment of Fruition, nor does he realize NibbÈna realized by the preceptor.
So the Dhamma is not visible in the way that an ornament on another’s head is, but rather it is visible only in one’s own mind. What is meant is that it can be seen and enjoyed by the wise in their own mind, but it is not the province of foolish worldlings.

Further, this Damma is well expounded and well proclaimed by the Blessed One (svÈkkhÈto), because it can drive away and eradicate lust, anger, delusion, etc., and because it can be seen vividly here and now by oneself (sandiÔÔhika). Also it is sandiÔÔhika because it can be seen and realized by oneself with one’s reviewing wisdom without having it to rely on faith in another.
Again the Dhamma is sandiÔÔhika because the defilements are conquered by the praise-worthy Path -wisdom which is sandiÔÔhi. Or it is sandÔÔhika because the Path can be developed and NibbÈna realized by oneself.
Moreover, this dhamma is visible here and now (sandiÔÔhika) because it yields immediate results without any delay in time (akÈlika). It is akÈlika because it is worthy of inviting others to come and see it (ehipassika). Again it is ehipassika because it is worthy of being perpetually borne in mind (opaneyyika). It is also opaneyyika because the taste of the dhamma can be directly seen and enjoyed by the wise (paccattaÑ veditabbo viÒÒ|hi).

After recollecting the special qualities of the Dhamma one after another, the meditator should concentrate his attention on one attribute that he likes best. As long as he recollects the special quality of the Dhamma in this way, his mind is not obsessed by greed, nor obsessed by hate, nor obsessed by delusion; so his mind has rectitude on that occasion being inspried by the Dhamma. (A.iii, 285)
So when he has suppressed the hindrances in this way, the jhÈna factors are developed. But owing to the profundity of the Dhamma’s special qualities, or else owing to his being occupied in recollecting the special qualities of many sorts, the jhÈna is only access and does not reach absorption. And that access jhÈna itself is known as ‘recollection of the Dhamma (DhammÈnussati)’ too because it arises with the recollection of the Dhamma’s special attributes as the means.
He should then reflect on the remaining attributes of the Dhamma one after another in a similar way until he reaches the access jhÈna in each case. He should also practise to acquire mastery in five ways with respect to this access jhÈna.
Note: A meditator who has already attained the fourth r|pÈvacara jhÈna in ÈnÈpÈnassati or white kasiÓa meditation can easily develop the ‘DhammÈnussti’ with the powerful support of the fourth jhÈna. The procedure is similar to that described in BuddhÈnussati.

 1 When a meditator is devoted to this recollection of the Dhamma, he comes to realize ‘I never in the past met a master who    taught the Truth that is worthy of being perpetually borne in mind, who possessed this unique talent, nor do I now see any    such a master other than the Blessed One.’ Seeing the Dhamma’s special qualities in this way, he is respectful and devotional    towards the Master.
 2 He entertains great reverence for the Dhamma and attains fullness of faith, mindfulness, and so on.
 3 He has much happiness and gladness.
 4 He conquers fear and dread.
 5 He is able to endure pain.
 6 he comes to feel as if he were living in the presence of the Dhamma.
 7 His body, being permeated with the special attributes of the Dhamma, becomes as worthy of veneration as a shrine room.
 8 His mind tends towards the realization of the peerless Dhamma.
 9 When he encounters an apportunity for transgression, he has the vivid awareness of conscience and shame on recollecting the   well-regulatedness of the Dhamma.
10 If he penetrates no higher in the present existence, he is at least headed for a happy destiny.
  Now when a man is truly wise,
  His constant task will surely be
  This recollection of the Dhamma
  Blessed with such mighty potency.

A meditator with keen confidence who wants to practise saÑghÈnussati should learn the meditation subject form a competent teacher, go into solitary retreat in a favourable abode and recollect the spcecial attributes of the Community of Bhikkhus and Noble Ones as follows:
SuppaÔipanno bhagavato sÈvakasaÑgho
UjuppaÔipanno bhagavato sÈvakasaÑgho
©ÈyappaÔipanno bhagavato sÈvakasaÑgho
SÈmicippaÔipanno bhagavato sÈvakasaÑgho
YadidaÑ cattÈri purisayugÈni aÔÔhapurisapuggalÈ esa bhagavato sÈvakasaÑgho
Œhuneyyo
PÈhuneyyo
Dakkhineyyo
AÒjalikaranÊyo
AnuttaraÑ puÒÒakkhettaÑ lokassa.
He should recollect the attributes of the SaÑgha repeatedly with the correct understanding of the meanings in the following way.
(1) SuppaÔipanno bhagavato sÈvakasaÑgho
The community of the Blessed One’s disciples practises well the threefold training of morality, concentration and wisdom.
(2) UjuppaÔipanno bhagavato sÈvakasaÑgho
The community of the Blessed One’s disciples practises righteously the threefold noble training.
(3) ©ÈyappaÔipanno bhagavato sÈvakasaÑgho
The community of the Blessed One’s disciples practises to realize NibbÈna. They are endowed with righteous conduct leading to NibbÈna.
(4) SÈmicippaÔipanno bhagavato sÈvakasaÑgho
The community of the Blessed One’s disciples practises to be worthy of veneration by devotees.
The community of the Blessed One’s disciples numbers four pairs of ariyas or eight noble persons; this community of the Blessed One’s disciples is:
(5) Œhuneyyo
worthy of receiving offerings brought even from afar;
(6) PÈhuneyyo
worthy of reciving offerings specially set aside for guests;
(7) Dakkhineyyo
worthy of receiving offerings offered with the belief that the offering will bear fruits in future existences;
(8) AÒjalikaraniyo
worthy of receiving reverential salutation of men, devas and brahmas;
(9) AnuttaraÑ puÒÒakkhettaÑ lokassa
the incomparable fertile field for all to sow the seeds of merit.

The community of the Blessed One’s disciples practises well the threefold noble training of morality, concentration and wisdom. That is, it has entered on a way of practice that is the right way, the way that only leads to progress and nobility, the way that is in comformity with the truth, the way that is not in contradiction but in conformity with the surpramundane dhamma.
Those who listen to the Buddha’s advice and admonishment obediently are called the disciples of the Buddha. The total of these disciples forms a community because they possess in common both morality and the right view.

The right practice (suppaÔipanna) or right way being straight, unbent, uncrooked, unwarped, is called noble, correct, and righteous (ujuppaÔipanna) and is proper to realize NibbÈna (ÒÈyappaÔipanna). Therefore the noble Community that has entered on the right practice or right way is also said to have entered on the right way or practice to realize NibbÈna. Since that practice is proper for the emancipation from suffering, it is also reckoned as the proper practice (sÈmici).
Therefore, the Community of the noble disciples who u~dertake the right practice is said to undertake the righteous practice (ujuppatipanna), to undertake the practice to realize NibbÈna (ÒÈyappaÔipanna), to undertake the proper practice (sÈmicippaÔipanna).
To explain further, among the noble disciples, those maggaÔÔha persons who stand on the Path are endowed with the right practice; so they are said to be practising well — suppaÔipanna. And those who stand on Fruition, since they have realized the special dhamma which should be realized, are said to have practised well — suppaÔipanna with reference to their past practice.
Furthermore, since they practise according to the instructions given in the well- proclaimed law and Discipline (Dhamma-Vinaya), and since their practice will certainly and unfailingly leads to the liberation from suffering, they are said to practise well —suppaÔipanna.
Since they practise according to the Middle Path avoiding the two extremes and practise to abandon the faults of bodily, verbal and mental crookedness, tortuousness and warpedness, they are said to practise righteously — ujuppaÔipanna.
Because it should be realized, NibbÈna is called ÒÈya. Since they practise for the sake of NibbÈna, they are said to practise to realize NibbÈna — ÒÈyappaÔi - panna.
Because they also practise to be worthy of the veneration of the people, they are said to practise properly to be worthy of veneration — sÈmicippaÔipanna.
Taking the sotÈpattimaggaÔÔha person and the sotÈpattiphalaÔÔha person as one pair and so on, we get four pairs of noble men. Taking them by persons, we get eight persons as there are four maggaÔÔha persons and four phalaÔÔha persons. The words ‘purisa’ (men) and ‘puggala’ (person) have the same meaning.
This community of the Blessed One’s disciples numbering four pairs of noble persons (ariyas) or eight noble persons is worthy of receiving offerings (four requisites) which are brought even from afar because the Community makes the offering bear great fruit. The Buddha has said thus:
“A certain man becomes an ascetic, stays in the woods, serves the fire and pays homage to it for a hundred years. Another man pays homage to a noble person (ariya) just for a moment. Of these two kinds of homage, the homage to an ariya just for a moment excels by far over the one hundred years of sacrifice to the fire”. (Dh. 107)
So the Community is called Èhuneyya.
This Community of the Blessed One’s disciples numbering four pairs of ariyas or eight noble persons is also worthy of receiving offerings specially prepared for dear and beloved relatives and friends who come from eight directions. The offerings should be given to the SaÑgha prior to other honourable guests, because there are no guests as honourable and noble as the SaÑgha.
To make this statement more evident, the noble members of the Community are encountered after an interim aeon between Bhuddhas or after uncountable world cycles, and they are endowed with special qualities such as morality, concentration and wisdom which make them adorable and pure. So they are pÈhuneyya.
This Community of eight noble persons is also wothy of receiving offerings offered with the belief that the offering will bear fruits in future existences, because such offerings will really bear great benefits to the donors. The Community is helpful to that offering because it purifies the offering by making it of great fruit. So it is known as dakkhineyya.
The Community of the Blessed One’s disciples consisting of four pairs of ariyas is noble and endowed with morality, concentration, and wisdom. So it is worthy of receiving reverential salutation of men, devas and brahmÈs. They should salute by placing both hands with palms together above their foreheads. So the Community is known as aÒjalikaraniya.
Furthermore, the Community of the Blessed One’s disciples consisting of eight noble persons is the incomparable fertile field for all people in the world to sow the seeds of merit. Just as the place for growing the king’s rice or corn is the king’s rice-field or the king’s corn-field, so too the Community is the place for growing the whole world’s merit. For the world’s various kinds of merit leading to welfare and happiness grow with the support of the SaÑgha. Therefore the Community of SaÑgha is ‘an incomparable field of merit for the whole world.’

After recollecting the special qualities of the SaÑgha one after another, the meditator should concentrate his attention on one attribute that he likes best. As long as he recollects the special quality of the SaÑgha in this way, his mind is not obsessed by greed, nor obsessed by hate, nor obsessed by delusion; so his mind has rectitude on that occasion being inspired by the SaÑgha. (A.iii, 286)
So when he has suppressed the hindrances in this way, the jhÈna factors are developed. But owing to the profundity of the SaÑgha’s special qualities, or else owing to his being occupied in recollecting the special qualities of many sorts, the jhÈna is only access and does not reach absorption. And that access jhÈna itself is known as ‘recollection of the SaÑgha (SaÑghÈnussati)’ too because it arises with the recollection of the SaÑgha’s special atributes as the means.
He should then reflect on the remaining attributes of the SaÑgha one after another in a similar way until he reaches the access jhÈna in each case. He should also practise to acquire mastery in five ways with respect to this access jhÈna.
Note: A meditator who has already attained the fourth r|pÈvacara jhÈna in ÈnÈpÈnassati or white kasiÓa meditation can easily develop the ‘SaÑghÈnussati’ with the powerful support of the fourth jhÈna. The procedure is similar to that described in BuddhÈnussati.

1 When a meditator is devoted to this recollection of the SaÑgha, he is respectful and devotional towards the Community of the SaÑgha.
2 He entertains great reverence for the SaÑgha and attains fullness of faith, mindfulness, and so on.
3 He has much happiness and gladness.
4 He conquers fear and dread.
5 He is able to endure pain.
6 He comes to feel as if he were living in the presence of the SaÑgha.
7 His body, being permeated with the special attributes of the SaÑgha, becomes as worthy of veneration as an Uposatha house where the Community has met.
8 His mind tends towards the attainment of the Community’s special qualities.
9 When he encounters an apportunity for transgression, he has the vivid awareness of consience and shame as vividly as if he were face to face with the Community of the SaÑgha.
10 If he penetrates no higher in the present existence, he is at least headed for a happy destiny.
Now when a man is truly wise,
His constant task will surely be
This recollection of the SaÑgha
Blessed with such mighty potency.

A meditator with keen confidence who wants to practise silÈnussati should learn the meditation subject from a competent teacher, go into solitary retreat in a favourable place and recollect the special qualities of his morality (sÊla) as follws:
1 Aho vata me sÊlÈni akhaÓÉÈni
Oh how nice that my morality remarins unbroken;
2 AcchiddÈni
It remains unpierced;
3 AsabalÈni
It remains unstriped;
4 AkammÈsÈni
It remains unmottled;
5 BhujissÈni
It revolts against being enslaved by craving (taÓhÈ);
6 ViÒÒuppasatthÈni
Oh it is praised by the wise;
7 AprÈmaÔÔhÈni
It is not fondled and handled by craving and the wrong view;
8 SamÈdhisaÑvattanikÈni
It is conducive to concentration. (A. iii, 286)
A meditator should recollect his morality in this way repeatedly. A lay-yogÊ should recollect it in the form of laymen’s morality while a bhikkhu should recollect it in the form of bhikkhus’ morality.

Whether it is the morality of laymen or of bhikkhus, when none of the precepts is broken in the beginning or in the end, not being torn like a cloth ragged at the ends, then the morality is untorn or unbroken (akhaÓÉÈni).
When none of the precepts is broken in the middle, not being pierced like a cloth that is punctured in the middle, then the morality is not pierced or punctured (acchiddÈni).
Among the precepts of morality undertaken by a meditator, if two or three succesive precepts are not broken anywhere, then that morality resembles a cow with a single colour, unstriped and unblotched with another colour on her back or belly. So that morality is said to be unstriped or unblotched (asabalÈni).
When the precepts are not broken all over at intervals, not being mottled like a cow speckled with different-coloured spots, then the morality is said to be unmottled (akammÈsÈni).
Or in general the morality is untorn, unpierced, unstriped and unmottled when it is undamaged by the seven bonds of minor sexuality and by anger, enmity, contempt, domineering, envy, avarice, deceit, fraud, obstinacy, arrogance, pride, hautiness, conceit (vanity) and negligence. (M. Sutta 24)

The seven bonds of minor sexuality are described by the Blessed One thus:
“Here, brahman, some ascetic or brahman claims the life of purity rightly; for he does not enter into actual sexual intercourse with women. Yet-
(1) he agrees to message, manipulation, bathing and rubbing down by women;
(2) he jokes, plays and amuses himself with women;
(3) he gazes and stares at women eye to eye;
(4) he listens to the voice of women through a wall or through a fence as they laugh, or talk or sing or weep;
(5) he recalls laughs and talks and games that he formerly had with women;
(6) he leads the life of purity aspiring ot some deities, thinking: ‘Through this moral practice or asceticism I shall become a great deity or some lesser deity;’
(7) he sees a house-holder or a householder’s son indulging sensuous pleasure.
If he enjoys any type of this minor sexuality, desires it and takes satisfaction in it, then his morality is torn, pierced, striped and mottled. This man is said to lead a life of purity that is unclean. As one who is bound by the bond of sexuality, he will not be released from birth, ageing, death and suffering.” (A.iv, 54-56)
That same pure morality, that is untorn, unpierced, unstriped and unmottled, revolts against craving (taÓhÈ) to free him from the enslavement of carving (bhujissÈni). So it is liberating since it liberates by freeing from the slavery of craving.
It is praised by the wise because it is praised by such wise men as Enlightened Ones (ViÒÒuppasatthÈni). It is not fondled and handled by craving and by the wrong view (aprÈmaÔÔhÈni) because no one can accuse and criticize: “This is the flaw in your morality”. It is also conducive to concentration since it conduces to access concentration and absorption concentration, or to Path concentration and Fruition concentration (samÈdhisaÑvattanikÈni).

As long as the meditator recollects the special qualities of his morality in this way, his mind is not obsessed by delusion; so his mind has rectitude on that occasion, being inspired by morality. (A.iii 286)
Furthermore, when he has suppressed the hindrances in this way, the jhÈna factors are developed. But owing to the profundity of the special qualities of morality, or else owing to his being occupied in recollecting the special qualities of many sorts, the jhÈna is only access and does not reach absorption. And that access jhÈna itself is knownas ‘recollection of morality ‘(sÊlÈnussati)’ too because it arises with the recollection of the special qualities of morality as its means.

1 A person who is devoted to the recollection of morality has respect for the training of morali ty (silasÊkkhÈ).
2 He lives in communion with his fellows who possess pure morality.
3 He is not forgetful of carrying out his duties towards his friends and new-comers.
4 he is free from the fear of four kinds of danger, that is, the danger of self-reproach (attÈnuvÈda), the danger of being reproached by others (parÈnuvÈda), the danger of being punished for crimes (daÓÉa), and the danger of being reborn in woeful states (duggati).
5 He sees fear in the slightest fault.
6 He attains fullness of faith, mindfulness, and so on.
7 He has much happiness and gladness.
8 Observing the purity of his morality in all respect produces gladness (pÈmojja) which develops joy (pÊti) which, in turn, gives rise to bliss (sukha). Sukha, in turn, gives rise to concentration (samÈdhi). A concetrated mind enables the meditator to see things as they really are, and thus to develop wisdom.
9 And if he penetrates no higher to the Path consciousness and its Fruition, he is at least headed for a happy destiny.
Now when a man is truly wise,
His constant task will surely be
This recollection of his morality
Blessed with such mighty potency.

A meditator with keen confidence who wants to develop the recollection of generosity should first learn the meditation subject from a competent teacher. He should be naturally devoted to alms-giving and interes ted in the constant practice of giving and sharing what he has.
In other words, if he wants to develop cÈgÈnussati, he should make the resolution: “From now on, when there is any one present to receive, I shall not eat even a single mouthful without giving something in offering.”
And on the very day that he starts the practice of cÈgÈnussati, he should give alms as much as he can afford according to his means and ability to those who have distinguished qualities such as morality (sÊla), concentration (samÈdhi) and wisdom (paÒÒÈ). In that offering he should take note of his volition (cetanÈ) for offering and apprehend the sign in it.
Then he should go into solitary retreat, exclude himself from external senses, and recollects his own generosity (alobha) in its special qualities of being free from the stain of avarice, attachment, etc., as follows.
1 LÈbhÈ vata me
The benefits that donors should receive are indeed the great gain for me;
2 SuladdhaÑ vata me
To be born as a human being in the Buddha’s Dispensation is indeed a good attainment for me;
3 YohaÑ macchera mala pariyuÔÔhitÈya pajÈya vigatamala - maccherena cetasÈ vihÈrÈmi
That I, among a generation oppressed by the stain of avarice and attachment, live with my heart free from the stain of avarice and attachment;
4 MuttacÈgo
I am freely generous without attachment;
5 PayatapÈni
I have clean and open hands;
6 Vossaggarato
I delight in giving away;
7 YÈcayogo
I am accessible to begging;
8 DÈnasamvibhÈgarato
I rejoice in giving and sharing. (A. iii, 287)
The meditator should recollect the qualities of his offering (dÈna) in this way repeatedly.

In recollecting ‘LÈbhÈ vata me’ ‘these are indeed the great gain I shall receive’ is the meaning in brief. What it means according to the teachings of the Blessed One is this: ‘A man who gives life by giving food shall have life either divine or human’ (A. iii, 42); ‘A giver is loved by many; he is approached and honoured by many upright persons’ (A. iii, 40); ‘One who gives is ever loved and adored; his act is in accord with the wise man’s law’ (A. iii, 41) and so on. The meditator can be assured that he will certainly gain these benefits.
In recollecting ‘suladdhaÑ vata me’, ‘It is a great gain for me to attain the human existence in this Buddha’s Dispensation’ is the meaning in brief. Why is it a great gain for me? It is because of the fact that ‘I abide with my heart free from the taint of avarice and stinginess in a generation obsessed and overwhelmed by avarice; I am freely generous and open-handed; and I delight and rejoice in giving and sharing’.
In the above statement giving reasons for the great gain, ‘maccheramalapariyutthitÈya’ means ‘being obsessed and overwhelmed by avarice’; ‘pajÈya’ means ‘generation of beings who are generated by their respective kammas’; ‘vigatamalamaccherena’ means ‘the state of being free from the taint of avarice as well as the taint of other defilements such as lust, anger and delusion’; and ‘cetasÈ vihÈrÈmi’ means ‘abide with my heart or mind free from the taint of avarice and other defilements;
‘MuttacÈgo’ means ‘freely generous or liberally generous without any attachment to the offertories’; and ‘payatapÈni’ means ‘clean and open-handed or with hands that are always washed clean in order to give gifts carefully with one’s own hands’.
In ‘vossaggarato’, ‘vossagga’ means ‘giving away or relinquishing’, and ‘rato’ means ‘to live happily with the thought to give away or to delight in giving away;’
‘YÈcayogo’ means ‘one is suitable to be asked for or one is accustomed to being asked and accessible to begging beacuse of giving whatever others ask for;’
And by ‘dÈnasaÑvibhÈgarato’, he recollects thus: ‘I give away gifts as I used to do, and I also share with others what is to be used by myself; I can live happily with these two kinds of offering or I rejoice both in giving gifts and in sharing with others.’

As long as he recollects his own generosity in its special qualities of freedom from the stain of avarice and other defilements, etc., in this way, his mind is not obsessed by greed, or obsessed by hate, or obsessed by delusion; so his mind has rectitude on that occasion, being inspired by generosity. (A.iii, 287)
Furtheromre, when he has suppressed the hindrances in this way, the jhÈna factors are developed. But owing to the profundity of the special qualities of generosity, or else owing to his being occupied in recollecting the special qualities of many sorts, the jhÈna is only access and does not reach abosorption. And that access jhÈna itself is known as ‘recowllection of generosity (cÈgÈnussati)’ too because it arises with the recollection of the special qualities of generosity as its means.

A meditator who wants to develop the recollection of deities should learn the meditation subject from a competent teacher. He should possess the special qualities of an upright person, namely, faith (saddhÈ), morality (sÊla), generosity (cÈga), knowledge (suta), wisdom (paÒÒÈ), moral shame (hirÊ) and moral dread (ottappa). These qualities should be well developed by means of the Noble Path.
He should then go into solitary retreat in a secluded place and recollect his own special qualities of faith, etc., with deities standing as witnesses, as follows:
“There are deities of the CÈtumahÈrÈjikÈ realm, deities of the TÈvatiÑsÈ realm, deities of the YÈmÈ realm, deities of the TusitÈ realm, deities of the NiÑmanarati realm, deities of the ParaniÑmitavasavattÊ realm; there are also brahmÈ deities of the First JhÈna Heaven, brahmÈ deities of the Second JhÈna Heaven, and brahmÈ deities of the Higher JhÈna Heavens.
“These deities possessed such kind of faith that on dying in the human realm they were reborn in those celestial realms, and such faith is present in me too. And these deities possessed such kind of morality........such kind of generosity........such kind of knowledge........such kind of wisdom........such kind of moral shame........and such kind of moral dread that on dying in the human realm they were reborn in those celestial realms, and such morality, such generosity, such knowledge, such wisdom, such moral shame, and such moral dread are present in me too.” (A. iii, 287)
In A~guttara NikÈya, ChakkanipÈta, MahÈnÈma Sutta, the Buddha said:
“MahÈnÈma, when a noble disciple recollects the faith, the morality, the generosity, the knowledge and the wisdom, that are both his own and those deities, then on that occasin his mind is not obsessed by lust or greed.” (A. iii, 287)
According to this statement the meditator should recollect his special qualities such as faith and those of deities equally. Although this is said, it should nevertheless be understood that it is said for the purpose of showing that the special qualities of faith, etc., in oneself are equal to those of deities, making the deities stand as witnesses. For it is said definitely in the Commentary: “He recollects his own special qualities repeatedly, making the deities stand as witnesses”.
Thus 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.

As long as the meditator recollects his special qulities in this way, his mind is not obsessed by greed, or obsessed by hate, or obsessed by delusion; so his mind has rectitude on that occasion, being inspired by his special qualities of faith, etc., which are indentical to those of deities. (A. iii, 288)
Thus when he has suppressed the hindrances in this way, the jhÈna factors are developed. But owing to the profundity of the special qualities of faith, etc., or else owing to his being occupied in recollecting the special qualities of many sorts, the jhÈna is only access and does not reach absoption. And that access jhÈna itself is known as ‘Recollection of Deities’ or ‘DevatÈ~ussati’ too because it arises with the recollection of the yogÊ’s special qualities of faith, etc., which are identical to those of the deities.

1 Explain the meaning of ‘Anussati’. Describe the ten Anussatis briefly.
2 What is BuddhÈnussati? How should it be practised to attain its full benefits?
3 Why should we practise BuddhÈnussati, and how should we do it?
4 Why is BuddhÈnussati regarded as the most sacred tranquillity meditation subject? How should it be practised normally to attain ‘BuddhÈnussati?
5 Describe a quick and effective way of undertaking BuddhÈnussati to reach access jhÈna.
6 Explain the various meanings of ArahaÑ. How should one recollect it to accomplish BuddhÈnussati?
7 Explain the attribute ‘SammÈsambhuddha’. How should one recollect it to attain ‘BuddhÈnussati’?
8 Explain the significance of the attribute ‘VijjÈcaranasampanna.’ How should one reflect on it to accomplish BuddhÈnussati?
9 Why is the Buddha known as ‘Sugata’ as well as ‘Lokavid|’?
10 Explain ‘Anuttaro purisadammasÈrathi’ or ‘SatthÈ devamanussÈnaÑ’ fully. How should one reflect on it to reach the access jhÈna known as ‘BuddhÈnussati’.
11 Why is the Buddha called ‘BhagavÈ’? How should we recollect it to accomplish BuddhÈnussati?
12 Why is Buddhanussati regarded as a Guardian Meditation? Describe the benefits of BuddhÈnussati.
13 What is DhammÈnussati? How should we recollect the Dhamma to get the full benefits of DhammÈnussati?
14 How is the Dhamma well proclaimed by the Buddha? Describe the proper way of undertaking DhammÈnussati?
15 Why is the Dhamma known as SandiÔÔhika? How should one recollect this attribute to accomplish DhammÈnussati?
16 Why is the Dhamma known as ‘AkÈlika’ as well as ‘Ehipassika’?
17 How should we recollect ‘Opaneyika’ and ‘PaccattaÑ veditabbo viÒÒ|hi? What are the benefits of such recollection?
18 What is the proper way of undertaking ‘SaÑghÈnussati? What are the benefits of saÑghÈnussati?
19 Explain the attributes of the SaÑgha. How should we recollect these attributes to accomplish SaÑghÈnussati?
20 How should one practise SaÑghÈnussati to reach the access jhÈna called ‘SaÑghÈnussati’?
21 How should one practise SilÈnussti to gain its full benefits?
22 How should one recollect one’s morality in undertaking SÊlÈnussati? How can morality be damaged by the seven bonds of minor sexuali- ty?
23 What is the proper way of undertaking SÊlÈnussati? What are its benefits?
24 How should one undertake CÈgÈnussati? What are its benefits?
25 How can one become ever more intent on generosity? How should one recollect one’s generosity to attain the access jhÈna called ‘CÈgÈnussati’?
26. How should one carry out DevatÈnussati proper-ly to attain its full benefits?
27. Should one recollect the special qualities of deities or of oneself in D©evatÈnussati? How can one attain access jhÈna in this recollection?