Anussati

The Recollections. With quotes from the Pali

Canon & The Forest Tradition of Theravada
Buddhism
© Russell Dunne 2007
ISBN 978-1-84753-723-2

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Abbreviations:
An: Anguttara Nikaya
BMR: Buddha My Refuge
Dhp: Dhammapada
Dn: Digha Nikaya
FFTH: Food For The Heart
Iti: Itivuttaka
LoW: Landscapes of Wonder
Mn: Majjhima Nikaya
Sn: Samyutta Nikaya
Sun: Sutta Nipata
Thag: Theragatha
Ud: Udana

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Content
Introduction….. page 3
Dedication & thanks….. page 4
Buddhanussati: Recollection of the Buddha….. page 7
Dhammanussati: Recollection of the Teachings…..page 55
Sanghanussati: Recollection of the Monastic Community….. page 72
Santinussati: Recollection of Peace….. page 87
Silanussati: Recollection of Virtue….. page 92
Caganussati: Recollection of Generosity….. page 101
Devanussati: Recollection of Celestial Beings….. page 110
Glossary….. page 113
Bibliography….. page 114

Introduction

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 Welcome to Anussati. The Anussati (Recollections), of which there
are seven -the Recollection of the Buddha, the Dhamma, the Sangha,
Virtue, Generosity, Deva and Peace—are, in my opinion, pure magic.
They are suitable for both the person new to meditation (which would
be you) and the long term meditator. References to the Anussati are
found throughout the Suttas, it is no accident that the first four quotes
in Recollection of the Buddha come from three different anthologies.
The recollections are also found in two of the three commentaries
on meditation in Theravada: in the Visuddhi Magga : “The Path of
Purity” (which you may have heard about) and the Vimutti Magga :
“The Path of Freedom” (which you most likely haven’t). The other
commentary is the Patisambhida Magga : “The Path of Discrimination”
(which practically no one has heard about). However, the commentary
from which I have quoted extensively in this text is the lesser known
Vimutti Magga. I have in large part used the Vimutti Magga because it
is for me generally the easier to read and understand of the two
commentaries. The Visuddhi Magga was written using the
Abhidhamma method, whereby every last avenue of thought is
explored and then the reasons for not using the rejected avenues is
explained. It is, in my opinion, not generally a practical manual for
meditators, least of all beginners. Try taking directions whilst driving
from someone who insists on not only telling you to turn right, but also
all the reasons why turning left is a bad idea…this is what reading The
Path of Purity is like. There are rare occasions, however, where the
Visuddhi Magga is clear and concise, and readers will note that I have
used this text in my chapter entitled Recollections of Peace.
There is a problem with Mindfulness of Breathing (Anapanasati), and
that is if the mind is agitated it won’t adhere to the breath. Also
initially Mindfulness of Breathing can be quite boring. The mind needs
to “chill” for a while before it is prepared to even look at, let alone
perceive as beautiful something like the breath. For myself,
occasionally the mind would settle on the breath, but in over fifteen
years of meditation, I can tell you that those moments have been
astonishingly rare, which is perhaps the reason why I can remember
them so well. The Anussati are wet meditations, as opposed to the dry
meditations that inhabit the Vipassana approach to the Dhamma - and
many Vipassana teachers teach Anapanasati as their main meditation.
The Anussati are wet enough to engage the interest of the new
meditator. They are wet with the wonder of the Buddha, His Teachings,
and His Disciples. Wet with the wonder of own capacity to behave in
ways that are not altogether totally self-centred. Wet with the
possibilities that we all share. The first three recollections, it seems to
me, are designed to arouse faith in the Buddha, His Teachings, and His
Disciples. The last four recollections are to arouse faith in ourselves. In
short, perfect for the person new to meditation. As part of this I have
kept everything as simple as possible, which has included removing

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the Pali whenever and wherever practical. Some Pali has been left,
most notably in the names of scripture.
This book is simply a manual. It is not for intellectual study. I hope that
I have written a book that is useful and engaging. I have also formatted
it to be read by candlelight, which is a deliberate expression of my
wildest dreams that meditators on retreat in simple surroundings will
use this book.
With Metta: Angulimalo.
A note on the layout “Anussati” in a format very similar to Bhikkhu
Khantipalo’s “Buddha, My Refuge”. I have chosen to present he verse
describing the attributes of the Buddha is given, then a comment by
myself on the following quote from the suttas, then there is the quote
from the sutta illustrating the quality of the Buddha.

Dedication & thanks:

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 I offer thanks to all beings that have been my Teachers.
There are specific and deep thanks due to Seesee Chan, Venerable’s
Sujato & Nissarano & Laurence Khantipalo for encouraging me to put
my enthusiasm to paper. Laurence is due special thanks for his
masterpiece “Buddha, My Refuge” which served as both an inspiration
and a source of material. It is fair to say having it as a template made
my job of composing Anussati much easier than it otherwise would
have been.
Also Cora for her help…it’s made all the difference. I dedicate the merit
from writing this book to my childhood friends Glen Pitkin and Jason
Hannay, may they be free from suffering.
In memory of
Chan Kwok Yuen
September 3 1915 (2457 BE)
to
September 9 2004 (2547 BE)

Buddhanussati: Recollection of the Buddha.

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 Q. What is the recollection of the Buddha? What is the practicing of
it? What are its salient characteristic, function and near cause? What
are its benefits? What is the procedure?
A. The Enlightened One is the Blessed One by his own efforts,
without a teacher, understands the Noble Truths, which had never
been heard before. He knows all. He possesses power. He is free.
Because of these qualities, he is called the Enlightened One. The yogin
remembers the Enlightened One, the Blessed One, the Supremely
Enlightened One and the worth of the Enlightenment. He recollects,
repeatedly recollects, recollects again and again, does not forget to
recollect upon these. He remembers (the Enlightened Ones) faculties
and powers. He practices right recollectedness. Thus is the recollection
of the Buddha. The undisturbed dwelling of the mind in the recollection
of the Buddha —this is called the practicing of it. Remembering the
Buddha’s worth is its function. The growth in confidence is the near
cause.
He who practices the recollection of the Buddha acquires the
following eighteen benefits: increase of confidence, mindfulness,
wisdom, reverence, merit, great joy, ability to endure hardship,
fearlessness, shamefastness in the presence of evil, the state of living
near the Teacher, enjoyment of activity belonging to the ground of the
Buddha’s, (the happiness of) faring well and approaching the
ambrosial.
According to the Netti Sutta (Abhidhamma Pitaka), if a man wishes
to meditate on the Buddha, he should worship Buddha images and
other such objects. “What is the procedure?” The new yogin goes to a
place of solitude and keeps his mind undisturbed. With this
undisturbed mind, he remembers him who comes and goes in the
same way, the Blessed One, consummate, supremely enlightened,
endowed with true knowledge and conduct, sublime, knower of the
world, matchless guide of men to be tamed, teacher of the divine and
human beings, enlightened and blessed. Thus he reaches the further
shore of merit…again it is taught that from the recollection of the
Buddha, the four meditations (jhana: consult a Buddhist dictionary or
monk/nun for the exact meaning of this word) arise.
Vimutti Magga p 140
Now we move onto the procedure for the practicing of this recollection.
The new yogin goes to a place of solitude and keeps his mind
undisturbed.
The commentaries are vague as to defining what a place ‘of
solitude’ is. As a person who lives in an urban environment, the
possibility of using caves, thickets, and high peaks as recommended in
the Suttas is limited to say the least. If you personally have access to
them, by all means use them. With the use of wild places as venues for
meditation, a certain level of caution and wisdom needs to be
exercised. Periods of intense solitude in isolated places do not suit all

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practitioners of meditation. I especially advise caution from
practitioners who are new to meditation; it takes a maturity of practice
to be alone. The ideal is wonderful, the reality a lot less so. If you
decide to engage in solitary retreat, then slowly extend your periods of
solitude, easy does it. And don’t be too proud to end a retreat if
something you don’t understand happens in your meditation. Apart
from this, I would define a ‘place of solitude’ as any place you are likely
to be undisturbed for the duration of the time you intend to meditate.
Examples of these places being meditation halls in Buddhist temples,
cemeteries are very useful as they have quiet park like surroundings
with rotunda and have both toilets and drinking water. Shrine rooms at
home. Or if you are fortunate enough, you can stay in one of the Forest
Monasteries being founded on the edges of capital cities in the West.
The general intention is to find a place where you can meditate daily.
The meditator/yogin then proceeds with the recollection.

‘Keeps his mind undisturbed’

This means that we do our best to let go of the million and six things
that are running around in our heads as we begin this recollection. We
create the determination to practice this recollection and then realize
that determination. We focus our attention on this recollection to the
exclusion of all else (within limits & reason). Don’t worry if this doesn’t
come at all easily. No one initially calms the mind and keeps it free of
disturbance with anything approaching ease (there are exceptions
naturally, but these are either people of extremely high virtue to begin
with, or they have practiced meditation to a high level in a past life), it
is a thing that is learnt and unfortunately not something that the West
values all that much. Westerners are supposed to be ‘doers’. Society
expects us to be active and agitated all the time. ‘Navel gazing’ is
viewed with suspicion. Stillness is viewed as idleness. Whether this is
entirely healthy is open to argument, and I personally have grave
doubts. So there is no need to worry if the mind doesn’t calm down to
stillness for a very long time (for myself it took years for the mind to
have much calm at all & even then it was often a momentary thing).
Eventually your persistence will pay off and the mind will adhere to
one particular quality of the Lord Buddha that it finds particularly
attractive. Once this happens the mind will become calm and very
pleasant. It will dwell happily in the recollection.
When I practice this recollection I recite the Pali and then read the
example from the accompanying text. The mind is allowed to abide
with the quality for as long as it wants to. Then we move onto another
quality. There is no set order in how the recollection must be done. We
don’t have to start at ‘Araham’ and end with ‘Bhagavati’. If there is just
one quality or just one particular quote from the suttas that causes the
mind to become calm and joyous, then stay with that quality. If and
when the mind becomes bored or dull, then and only then, move onto

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the next quality. If the mind doesn’t become dull, then don’t move.
Allow the joy and calm to build, the Vimutti Magga tells us that the four
jhana are possible through this meditation, so expect a great deal of
bliss and rapture with this recollection. In my own practice at times
rather than use a text, I recollect that the Blessed One put up with the
same wandering, agitated mind, sore knees, pins & needles as we all
have to. I recollect that before the Enlightenment that the Buddha had
anger arise in his meditation, had sexual desire arise in his meditation.
I recollect that in short that he was no different from any of us and still
he won through to Enlightenment. An interesting side effect of this
recollection is that it serves as the perfect precursor to Anapanasati.
Once the mind is calmed by this recollection it will quite readily adhere
to the breath. Another way to practice this recollection is to use the
mantra ‘Bud-dho’. Inhale ‘Bud’ exhale ‘Dho’. The Thai Forest Tradition
uses this. This way after a fashion we combine Anapanasati & Anussati.
He who practices the recollection of the Buddha acquires the
following eighteen benefits: increase of confidence, mindfulness,
wisdom, reverence, merit, great joy, ability to endure hardship,
fearlessness, shamefastness in the presence of evil, the state of living
near the Teacher, enjoyment of activity belonging to the ground of the
Buddha’s, (the happiness of) faring well and approaching the
ambrosial.
The benefits are the same for all of the Anussati, which kind of
makes you wonder with benefits like these that the Anussati are not
taught more widely.

Praising the Buddha

On one occasion the Blessed One was dwelling at Vesali in the Great
Forest, in the Hall with the Peaked Roof. At that time, a brahmin
named Karanapali was engaged in supervising building work for the
Licchavis. He saw another brahmin named Pingiyani approaching in the
distance, and addressed him: “Where are you coming from at high
noon?”
“I am coming from the ascetic Gotama.”
“Well, what do you think of the ascetic Gotama’s accomplishment in
wisdom? Do you think he is a wise man?”
“Who am I, honourable sir, that I should comprehend the ascetic
Gotama’s accomplishment in wisdom? Certainly, only one who equals
him could comprehend it.”
“It is very high praise, indeed, by which you extol the ascetic
Gotama.”
“Who am I, honourable sir, that I should praise him? Master Gotama
is praised by the praised as best among devas and humans.”
“But what has the honourable Pingiyani noticed in the ascetic
Gotama that he has such great faith in him?”

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 “Just as a man who has found satisfaction in the choicest of tastes
will not yearn for other tastes of an inferior kind; so too, dear sir, one
will no longer have a liking for the doctrines of those many other
ascetics and brahmins, after one has listened to Master Gotama’s
Dhamma, be it discourses, mixed prose, expositions or marvellous
accounts.
“Just as a man weakened by hunger who comes upon a honey cake,
wherever he eats it will enjoy a sweet delicious taste; so too, dear sir,
whatever one hears of Master Gotama’s Dhamma, be it discourses,
mixed prose, expositions or marvellous accounts, one will derive from
it satisfaction and confidence in one’s heart.
“Just as a man who comes upon a piece of yellow or red
sandalwood, wherever he smells it—be it at the top, the middle or the
lower end—will enjoy a fragrant delicious scent; so too, dear sir,
whatever one hears of Master Gotama’s Dhamma, be it discourses,
mixed prose, expositions or marvellous accounts, one will derive from
it happiness and joy.
“Just as a capable physician might instantly cure a patient who is
afflicted, in pain and gravely ill; so too, dear sir, whatever one hears of
Master Gotama’s Dhamma, be it discourses, mixed prose, expositions
or marvellous accounts, one’s sorrow, lamentation, pain, grief and
despair will vanish.
“Just as if there were a beautiful pond with a pleasant shore, its
water clear, agreeable, cool and limpid, and a man came by, scorched
and exhausted by the heat, fatigued, parched and thirsty, and he
would step into the pond, bathe and drink, and thus all his affliction,
fatigue and feverishness would be allayed; so too, dear sir, whatever
one hears of Master Gotama’s Dhamma, be it discourses, mixed prose,
expositions or marvellous accounts, all one’s affliction, fatigue and
feverish burning would be allayed.”
When Pingiyani had thus spoken, the brahmin Karanapali rose from
his seat, arranged his upper robe over one shoulder, and placing his
right knee on the ground, he extended his hands in reverential
salutation towards the Blessed One and uttered three times these
inspired words:
“Homage to him, the Blessed One, the Arahant, the Fully
Enlightened One!
“Homage to him, the Blessed One, the Arahant, the Fully
Enlightened One!
“Homage to him, the Blessed One, the Arahant, the Fully
Enlightened One!
“Excellent, Master Pingiyani! Excellent, Master Pingiyani! It is just as if
one were to set upright what was overturned, or to reveal what was
hidden, or to point out the way to one gone astray, or to hold a lamp in
the darkness so that those who have eyes might see forms. Even so
has the Dhamma been set forth by Master Pingiyani. Now, Master

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Pingiyani, I go for refuge to that Master Gotama, to the Dhamma and
the Sangha of monks. Let Master Pingiyani accept me as a lay follower
who has gone for refuge from today until life’s end.”
An 112

The Appearance of Tathagatas

Thus I have heard. At one time the Lord was staying near Savatthi in
the Jeta Wood at Anathapindika’s monastery. Then the venerable
Ananda approached the Lord, prostrated himself, sat down at one side
and said to the Lord: ‘Revered sir, as long as the Tathagatas do not
appear in the world, Arahant, fully Awakened Ones, so long are
wanderers of other sects respected, revered, honoured, venerated, and
given homage, and they obtain the requisites of robes, alms food,
lodgings, and medicines. But when the Tathagatas appear in the world,
Arahats, fully Awakened Ones, then the wanderers of other sects are
not respected, revered, honoured, venerated, and given homage, and
they do not obtain the requisites of robes, alms food, lodgings, and
medicines. Now, revered sir, only the Lord is respected, revered,
honoured, venerated and given homage…and also the Order of
bhikkhus.’
“So it is, Ananda. As long as the Tathagatas do not appear in the
world, Ananda…so long are the wanderers of other sects respected…
now only the Tathagata is respected…and also the Order of bhikkhus.”
Then, on realizing its significance, the Lord uttered on that occasion
this inspired utterance:
The glow worm shines as long as the sun has not risen, but when
that illuminate arises, the glow worms light is quenched and it glows
no more. Even so, the wanderers shine only as long as the fully
Awakened Ones do not appear in the world. Those thinkers are not yet
purified nor yet their followers, for those of perverse views are not
released from suffering. Ud 6.10
Itipi so bhagava Araham
Sammasambuddho bhagava Araham Sammasambuddho
Vijjacaranosampanno sugato lokavidu
Anuttaro purisadamma sarathi sattha devamanussam buddho
Bhagavati

The Accomplished Destroyer of Defilements

A Buddha Perfected by Himself
Complete in clear knowledge and conduct
Supremely good in destiny

Knower of the Worlds

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Incomparable Master of Those to be Tamed
Teacher of Devas and Humanity
Awakener and Awakened
The Lord by Skilful Means Approaching Dhamma

Araham.
Accomplished Destroyer of Defilements

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 The Lord Buddha was the Awakened One. He was the first one in the
current era to have awakened to the truth of old age, sickness and
death. Awakened because this genius of men was the first to achieve a
way out of this endless cycle of birth and death. The Lord overcame
the obstacles that had prevented his own Teachers from achieving
Enlightenment. He was the first one to totally remove the Hindrances
so that they would never rise again. The very first in this age to
achieve freedom from bondage. It may be worth noting that when the
newly Enlightened Buddha was examining the world with his Divine
Eye and deciding that teaching his Dhamma would be a waste of time,
that the beings he saw who ‘had much dust in their eyes’, were us. We
were the un-teachable ones. In essence we owe everything to Brahma
Sahampatti who encouraged the Lord to look a little closer & see that
there were beings that were close to the Dhamma and would listen
and obey his instructions. With this in mind that is precisely what we
should do…listen to the Buddha.
“Rise up, O hero, victor in battle!
O caravan leader, debt free one, wander in the world.
Teach the Dhamma, O Blessed One:

There will be those who understand

Sn Sakkasamyutta p 333
It wasn’t until he had awakened to the Four Noble Truths that the
Blessed One considered himself Enlightened. The following verse is a
bald statement of that fact. There is no ambiguity; it is impossible to
interpret this statement in any other way. It is because he awoke to
the Four Noble Truths that the Bodhisatta became the Buddha.
1.1.1 At Savatthi. “Bhikkhus, there are these Four Noble Truths.
What four? The noble truth of suffering, the noble truth of the cause of
suffering, the noble truth of the end of suffering, the noble truth of the
way leading to the cessation of suffering. It is because he has fully
awakened to these Four Noble Truths as they really are that the
Tathagata is called the Arahant, the Perfectly Enlightened One.”
Sn Mahavagga, Saccasamyutta p 1854

The following verse quite clearly states some of the knowledge’s

that came with being The Arahant. It also conveys that there was a
total lack of ambiguity about the knowledge’s. This verse is not the
words of someone who was uncertain of what he had achieved. There
is this wonderful conciseness when he talks about himself. I imagine in

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the original Pali the precision with which he describes the reasons why
he is the Arahant is even greater.

1.1.2 “Bhikkhus, the Tathagata, accomplished and fully enlightened,

directly knows earth as earth. Having directly known earth as earth, he
does not conceive himself in earth, he does not conceive himself apart
from earth, he does not conceive earth to be ‘mine’, he does not
delight in earth. Why is that? Because he has understood delight is the
root of suffering, and that with being as a condition there is birth and
for whom so ever who has come to be there is aging and death.
Therefore, bhikkhus, through the complete destruction, fading away,
cessation, giving up and relinquishment of cravings, the Tathagata has
awakened to supreme full enlightenment I say.”
Mn 1

Again in the following quote we have this wonderful conciseness,

this precision of language. The Blessed One is telling us that until he
was totally sure that he was what he thought he was, he didn’t
proclaim himself as the Tathagata. Here is evidence that the Tathagata
didn’t start proclaiming His Enlightenment when he was only part of
the way there. This is no doubt the reason behind the weeks he spent
reviewing his Enlightenment after it had happened. We can see those
weeks as a time in which he systematically went through every thing
that came with Enlightenment and when everything was understood,
he began to teach.

1.1.3 “ As long as my correct knowledge and vision in these twelve

aspects—in these three phases of penetration of the Four Noble Truths
—was not quite purified, I did not claim to have discovered the full
enlightenment that is supreme in the world with its deities, its Maras
and its divinities, in this generation with its monks and Brahmins, with
its princes and men. But as soon as my correct knowledge and vision in
these twelve aspects—in the three phases of each of the Four Noble
Truths—was quite purified, then I claimed to have discovered the full
enlightenment that is supreme in the world with its deities, its Maras
and its divinities, in this generation with its monks and Brahmins, with
its princes and men.
“The knowledge arose in me:‘ My hearts deliverance is unassailable;
this is the last birth; there is no more renewal of being”.

This quote is interesting. Part of it serves as a warning against

excessive ascetic practices…even the Blessed One realized that
Enlightenment was impossible in such an emaciated state as he was
in. An interesting note is that when he broke his fast, he took only plain

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foods…. bread and rice, which is commonly accepted wisdom today so
that the body can readjust to complex proteins and carbohydrates. It
also addresses the fear that comes up in the minds of some
meditators. We are afraid of the pleasure that arises in our meditation.
The Blessed One has a Question and Answer session with himself. We
can conclude from this that there is no reason to be afraid of this
pleasure. We have a description of what happened on that full moon
night in the fifth month. We have knowledge of what an Arahant can
do. The conciseness of language continues. All the statements
concerning his Enlightenment are like this. If it wasn’t for the fact that
he states in other suttas that he had gone beyond the personality, the
ego, we might assume that this is all the product of an outrageous ego.
It is all the more impressive for simply being a bare statement of fact.

1.1.4 “I thought: ‘ Why am I afraid of that pleasure that has nothing

to do with sensual pleasures and unwholesome states?’ I thought: ‘I
am not afraid of that pleasure since it has nothing to do with sensual
pleasures and unwholesome states.’
I considered: ‘It is not easy to attain that pleasure with a body so
excessively emaciated. Suppose I ate some solid food—some rice and
bread.’ And I ate some solid food—some boiled rice and bread. Now at
that time five bhikkhus were waiting on me, thinking: ‘If our recluse
Gotama achieves some higher state, he will inform us. But when I ate
the boiled rice and bread, the five bhikkhus were disgusted and left
me, thinking: ‘The recluse Gotama now lives luxuriously; he has given
up his striving and reverted to luxury.
“Now when I had eaten solid food and regained my strength, then
quite secluded from sensual pleasures, secluded from unwholesome
states, I entered upon and abided in the first jhana, which is
accompanied by applied and sustained thought, with rapture and
pleasure born of seclusion. But such pleasant feeling as arose in me
did not invade my mind and remain.
“With the stilling of applied and sustained thought, I entered upon
and abided in the second jhana…With the fading away of rapture…I
entered upon and abided in the third jhana…With the abandoning of
pleasure and pain…I entered upon and abided in the fourth jhana…But
such pleasant feeling that arose in me did not invade my mind and
remain.
“When my concentrated mind was purified, bright, unblemished, rid
of imperfection, malleable, wieldy, steady, and attained to
imperturbility, I directed it to knowledge of the recollection of past
lives. I recollected my manifold past lives, that is one birth, two
births…Thus with their aspects and particulars I recollected my
manifold past lives.
“This was the first true knowledge attained by me in the first watch
of the night. Ignorance was banished and true knowledge arose,

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darkness was banished and light arose, as happens to one who abides
diligent, ardent, and resolute. But such pleasant feeling that arose in
me did not invade my mind and remain.
“When my concentrated mind was thus purified, bright,
unblemished, rid of imperfection, malleable, wieldy, steady, and
attained to imperturbility, I directed it to knowledge of the passing
away and reappearance of beings. Thus with the divine eye which is
purified and surpasses the human, I saw beings passing away and
reappearing, inferior and superior, fair and ugly, fortunate and
unfortunate, and I understood how beings pass on according to their
actions.
“This was the second true knowledge attained by me in the second
watch of the night. Ignorance was banished and true knowledge arose,
darkness was banished and light arose, as happens to one who abides
diligent, ardent, and resolute. But such pleasant feeling that arose in
me did not invade my mind and remain.
“When my concentrated mind was thus purified, bright,
unblemished, rid of imperfection, malleable, wieldy, steady, and
attained to imperturbility, I directed it knowledge of the destruction of
taints. I directly knew as it is: ‘ This is suffering’;…‘This is the origin of
suffering’;…‘This is the cessation of suffering;’…‘This is the way
leading to the cessation of suffering;’…‘These are the taints’;…‘This is
the origin of the taints’;…‘This is the cessation of taints’;…‘This is the
way leading to the cessation of the taints’.
“This was the third true knowledge attained by me in the third
watch of the night. Ignorance was banished and true knowledge arose,
darkness was banished and light arose, as happens to one who abides
diligent, ardent, and resolute. But such pleasant feeling that arose in
me did not invade my mind and remain.
“When I knew and saw thus, my mind was liberated from the taint of
sensual desire, from the taint of being, and from the taint of ignorance.
When it was liberated there came the knowledge :‘It is liberated.’ I
directly knew :‘Birth is destroyed, the holy life has been lived, what
had to be done has been done, there is no more coming to any state of
being.”
Mn 36 BMR

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 A beautiful and telling quotation from the suttas. Here we have the
profundity of what the Blessed One had achieved perfectly illustrated.
We must remember that these five students had all known the
Bodhisatta for some time, that they weren’t people likely to be
impressed by mere clever words. In fact initially they are deeply
unimpressed by what they see as Gotama giving up on the austere life.
However there is something different in his appearance, something
different in his manner and tellingly, something very different in his
speech. We know that the Buddha had come into being, the first five
Bhikkhus at first didn’t. Profound and beautiful the events below.

1.1.5 ”Then, bhikkhus, wandering by stages, I eventually came to

Benares, to the Deer Park at Isipatana, and I approached the bhikkhus
of the group of five. The bhikkhus saw me coming in the distance, and
they agreed among themselves thus: ‘Friends, here comes the recluse
Gotama who lives luxuriously, who gave up his striving and reverted to
luxury. We should not pay homage to him or rise for him or receive his
bowl or outer robe. But a seat may be prepared for him. If he likes, he
may sit down. ‘However, as I approached, those bhikkhus found
themselves unable to keep their pact. One came to meet me and took
my bowl and outer robe, another prepared a seat, and another set out
water for my feet; however they addressed me by name and as
‘friend’.
“Thereupon I told them: ‘Bhikkhus, do not address the Tathagata by
name or as ‘friend’. The Tathagata is an Accomplished One, a Fully
Enlightened One. Listen, bhikkhus, the Deathless has been attained. I
shall instruct you, I shall teach you the Dhamma. Practicing as you are
instructed, by realizing for yourselves here and now by direct
knowledge you will soon enter upon and abide in that supreme goal of
the holy life for which clansmen rightly go forth from the home life to
homelessness.’
“When this was said, the bhikkhus from the group of five answered
me thus: ‘Friend Gotama, by the conduct, the practice, and the
performance of austerities that you undertook, you did not achieve any
superhuman states, any distinction of knowledge and vision worthy of
the noble ones. Since you now live luxuriously, having given up your
striving and reverted to luxury, how will you have achieved any
superhuman states, any distinction of knowledge and vision worthy of
the noble ones?’ When this was said, I told them: ‘The Tathagata does
not live luxuriously, nor has he given up his striving and reverted to
luxury. The Tathagata is an Accomplished One, a Fully Enlightened
One. Listen, bhikkhus, the Deathless has been attained…. from home
life into homelessness.
“A second time the bhikkhus of the group of five…A third time the
bhikkhus from the group of five said to me: ‘Friend Gotama…. how will

18
you have achieved any superhuman states, any distinction of
knowledge and vision worthy of the noble ones?’
“When this was said, I asked them: ‘ Bhikkhus, have you ever known
me to speak this way before?’ --‘No, venerable sir.”
Mn 26 BMR
Next is a beautiful and concise description of both the search for
Enlightenment and Enlightenment itself. Here the Araham states the
initial question that propelled him out of lay life and into the homeless
life and answers it with a declaration of his Enlightenment. The
question and answer in the quote are questions we should ask
ourselves and an answer we should desperately desire to arrive at
ourselves.

1.1.6 “Bhikkhus, before my enlightenment, while I was still an

unenlightened Bodhisatta, I too, being myself subject to birth; being
myself subject to ageing, sickness, death, sorrow and defilement, I
sought what was also subject to ageing, sickness, death, sorrow, and
defilement. Then I considered thus: ‘Why, being myself subject to
ageing, sickness, death, sorrow and defilement, do I seek what is also
subject to ageing, sickness, death, sorrow and defilement? Suppose
that, being myself subject to birth, having understood the danger in
what is subject to birth, I seek the unborn supreme security from
bondage, Nibbana. Suppose that, being myself subject to ageing,
sickness, death, sorrow and defilement, having understood the danger
in what is subject to ageing, sickness, death, sorrow and defilement, I
seek the un-ageing, un-ailing, deathless, sorrowless, and undefiled
supreme security from bondage, Nibbana.”
“Then, bhikkhus, being myself subject to birth, having understood
the danger in what is subject to birth, seeking the unborn supreme
security from bondage, Nibbana, I attained the unborn supreme
security from bondage, Nibbana; being myself subject to ageing,
seeking the un-ageing supreme security from bondage, Nibbana, I
attained the un-ageing supreme security from bondage, Nibbana;
being myself subject to sickness, having understood the danger in
what is subject to sickness, seeking the un-ailing supreme security
from bondage, Nibbana, I attained the un-ailing supreme security from
bondage, Nibbana; being myself subject to death, seeking the
deathless supreme security from bondage, Nibbana, I attained the
deathless supreme security from bondage, Nibbana; being myself
subject to sorrow, seeking the sorrowless supreme security from
bondage, Nibbana, I attained the sorrowless supreme security from
bondage, Nibbana; being myself subject to defilement, seeking the
undefiled supreme security from bondage, Nibbana, I attained the
undefiled supreme security from bondage, Nibbana. The knowledge
and vision arose in me: ‘My deliverance is unshakeable; this is my last
birth; now there is no renewal of being.”

19
 Mn 26

The most concise description of an Arahant and the Araham that I

was able to find. The metaphors of birds flying and of swans leaving
their pond as ways of illustrating just how traceless the Araham are, is
simply brilliant. Millions of birds fly through the sky & the sky never
bears a trace of them. Everyday millions of swans abandon lakes to
migrate somewhere and the lakes return to their evenness and never
show the swans were ever there. So it is with the Araham, after his
Parinibbana there was no trace of him in Samsara.
1.1.7
With journey finished and sorrow less,
From everything completely free,
For one who’s loosened all the ties,
Passions fever is not found.
Mindful ones exert themselves,
In no abode do they delight,
As swans abandoning their lake
Home after home they leave behind.
For those who don’t accumulate,
Who reflect well upon their food,
He has as range the nameless and the void of perfect
freedom too.
As birds that wing through space,
Hard to trace their going.
For whom pollutions are destroyed,
Not attached to any food,
He has as range the nameless and the void of perfect
freedom too.
As birds that wing through space,
Hard to trace his going.
Whose faculties are pacified

20
 As steeds by charioteer well tamed,
With pride abandoned, unpolluted,
To even devas this One’s dear.
Like earth is one who’s well behaved,
Secure and not resentful,
As city post, as filth free lake,
No wanderings on for One Who’s Thus.
Peaceful his mind and peaceful his speech and action
too,
Perfect in knowledge of freedom,
One Thus is of utmost peace.
With no beliefs, the Unmade known,
With fetters finally severed,
With kammas cut and cravings shed,
Attained to humanities heights.
Whether in town or woods,
Whether in vale, on hill,
Wherever dwell the Arahants
So pleasing there the earth.
Delightful are the forests
Where folk do not delight,
There the Passionless delight,
They’re not pleasure seekers.
Dhp 7 Arahants

This is, for me, one the quotes from Khantipalo’s “Buddha, My Refuge”
that confirm the Buddha’s qualities, the other is in the chapter
“Supreme Trainer of those to be Tamed”. This is one of the quotes
from the suttas that my mind grasps the most easily. To have someone
who effectively has no secrets is both rare and wondrous. Considering
my own store of imperfections and secrets, I find this statement by the
Blessed One just breathtaking.
1.1.8 There are, O monks, these four things that the Tathagata has
no need to conceal, and three ways in which he is irreproachable.
And what, monks, are the four things that the Tathagata has no
need to conceal? The Tathagata’s bodily conduct is purified; there is no

21
bodily misconduct on the part of the Tathagata that he might need to
conceal, thinking, “Let others not find out about this.” The Tathagata’s
verbal conduct is purified…His mental conduct is purified…. His
livelihood is purified. There is no wrong livelihood on the part of the
Tathagata that he might need to conceal, thinking, “Let others not find
out about this.”
These, monks, are the four things that the Tathagata has no need to
conceal. And what are the three ways in which he is irreproachable?
The Dhamma, monks, has been well expounded by the Tathagata. I
do not see any ground on which an ascetic or brahmin or deva or Mara
or Brahma or anyone in the world might reasonably reproach me,
saying, “For such a reason your Dhamma is not well expounded.” Since
I do not see any such ground, I dwell secure, fearless and self
confident.
The way leading to Nibbana has been well proclaimed by me to my
disciples, so that my disciples who practice accordingly, by the
destruction of the taints, in this very life enter and dwell in the
taintless liberation of mind, liberation by wisdom, having realized it for
themselves by direct knowledge. I do not see any ground on which an
ascetic…or anyone in the world might reasonably reproach me, saying,
“For such a reason the way leading to Nibbana has not been well
proclaimed by you.” Since I do not see any such ground, I dwell secure,
fearless and self confident.
Many hundreds of disciples in my assembly, by the destruction of
the taints, in this very life enter and dwell in the taintless liberation of
mind, liberation by wisdom, having realized it for themselves by direct
knowledge. I do not see any ground on which an ascetic…or anyone in
the world might reasonably reproach me, saying, “For such a reason it
is not true that many hundreds of disciples in your assembly…enter
and dwell in the taintless liberation of mind, liberation by wisdom,
having realized it for themselves by direct knowledge.” Since I do not
see any such ground, I dwell secure, fearless and self confident.
These, monks, are the three ways I am irreproachable.
These, monks, are the four things the Tathagata has no need to
conceal and the three ways in which he is irreproachable.”
An 145
The brahmin Janussoni questions the Blessed One about celibacy. The
reply by the Blessed One is a statement of his own purity and a
definition of what in his dispensation celibacy is. To have such a high
standard means that the Blessed One was not someone who had gone
only part of the way to the total destruction of the Hindrances and then
given up. What we have here is the standard set by someone who had
conducted a ‘scorched earth campaign’ in regards to the Hindrances.
This conversation is the spiritual equivalent to a conversation between
someone who has done a bit of rock climbing and someone who has
climbed Mt Everest.

22
 1.1.9 “Once the brahmin Janussoni approached the Blessed One,
exchanged greetings with him and said to him: “Does Master Gotama
also claim to live the holy life of celibacy?”
“Brahmin, if one speaking rightly were to say of anyone, ‘He lives
the perfect and pure holy life of celibacy, unbroken, un-torn, un-
blotched, un-mottled’, it is just about me that one might say this. For I
am one who lives the perfect and pure holy life of celibacy unbroken,
un-torn, un-blotched, un-mottled.”
“But, Master Gotama, what is the breach, tear, blotch, and mottling
of the holy life of celibacy?”
“Here, brahmin, some ascetic or brahmin claims to be perfectly
celibate, and he does not actually engage in coitus with women. But he
allows himself to be anointed, massaged, bathed and rubbed by
women; he relishes this, longs for it and finds satisfaction in it. This is
called a breach, tear, blotch and mottling of the holy life of celibacy.
He is called one who leads an impure celibate life, one who is fettered
by the bond of sexuality. He is not freed from birth, ageing and death,
nor from sorrow, lamentation, pain, grief and despair; he is not freed
from suffering, I declare.
“Further, brahmin, some ascetic or brahmin claims to be perfectly
celibate, and he does not engage in coitus with women, nor does he
allow himself to be anointed, massaged, bathed and rubbed by them.
But he jokes with women, plays with them and amuses himself with
them; he relishes this, longs for it and finds satisfaction in it. This too is
a breach, tear, blotch and mottling of the holy life of celibacy…he is
not freed from suffering, I declare.
“Further, brahmin, some ascetic or brahmin claims to be perfectly
celibate…nor does he joke with women, play with women and amuse
himself with them. But he gazes at women and stares at them eye to
eye; he relishes this, longs for it and finds satisfaction in it. This too is a
breach, tear, blotch and mottling of the holy life of celibacy…he is not
freed from suffering, I declare.
“Further, brahmin, some ascetic or brahmin claims to be perfectly
celibate…nor does he gaze at women and stare at them eye to eye.
But he listens to the sounds of women behind a wall or through a fence
as they laugh, talk, sing or weep; he relishes this, longs for it and finds
satisfaction in it. This too is a breach, tear, blotch and mottling of the
holy life of celibacy…he is not freed from suffering, I declare.
“Further, brahmin, some ascetic or brahmin claims to be perfectly
celibate…nor does he listen to the sounds of women behind a wall…as
they weep. But he recollects his laughing and talking and playing with
women in the past; relishes this, longs for it and finds satisfaction in it.
This too is a breach, tear, a blotch and mottling of the holy life of
celibacy…he is not freed from suffering, I declare.
“Further, brahmin, some ascetic or brahmin claims to be perfectly
celibate…nor does he recollect his laughing and playing with women in

23
the past. But he sees a householder or a householder’s son enjoying
himself endowed and furnished with the five cords of sensual pleasure;
he relishes this, longs for it and finds satisfaction in it. This too is a
breach, tear, a blotch and mottling of the holy life of celibacy…he is
not freed from suffering, I declare.
“Further, brahmin, some ascetic or brahmin claims to be perfectly
celibate…nor does he see a householder or householders son enjoying
himself endowed and furnished with the five cords of sensual pleasure.
But he lives the holy life aspiring to rebirth in an order of devas,
thinking, ‘By this rule or vow or austerity or holy life I shall become a
great deva or lesser deva; he enjoys this, longs for it and finds
satisfaction in it. This too is called a breach, a tear, blotch and mottling
of the holy life of celibacy. He is called one who lives an impure
celibate life, one who is fettered by the bond of sexuality. He is not
freed from birth, ageing and death, nor from sorrow, lamentation, pain,
grief and despair; he is not freed from suffering, I declare.
“So long, brahmin, as I saw that one or the other of these seven
bonds of sexuality had not been abandoned in myself, for so long I did
not claim that I had awakened to the unsurpassed perfect
enlightenment in this world with its devas, Mara and Brahma, in this
generation with its ascetics and brahmins, its devas and humans. But
when I did not see even one of these seven bonds of sexuality that had
not been abandoned by myself, then I claimed that I had awakened to
the unsurpassed perfect enlightenment in this world with…its devas
and humans.
“The knowledge and vision arose in me: ‘Unshakeable is the
liberation of my mind; this is my last birth; there is now no further re-
becoming.’”
When this was said, the brahmin Janussoni said to the Blessed One:
“Excellent, Master Gotama!...Let Master Gotama accept me as a lay
follower who has gone for refuge from this day until life’s end.”
An 143

24
Sammasambuddho
A Buddha Perfected by His Own Effort
A Buddha Perfected by His Own Effort. Direct evidence that the Lord
Buddha achieved enlightenment by dint of his own exertions, just as
we are obliged to. It is also the first direct refutation of the need for a
god whose assistance is needed to achieve Enlightenment.
“Sammasambuddho” means that it was by an all too human ability to
understand the limitations of Samsara that the Blessed One was able
to see a need to do something about it. Some will tell you that the Lord
Buddha possessed superhuman patience. No, what he did and we
often don’t do, is to continue his meditation patiently, quietly,
persistently. Every time he made a mistake, or lost Mindfulness, He
returned to his meditation and went back to the point where he had
lost it. Eventually conditions were created where the only possible
outcome was Enlightenment. As each and everyone of us strives to
perfect ourselves it helps to stop occasionally & remember that we are
treading in the footsteps of the Blessed One himself.
Like every other statement concerning the Holy life, the Blessed
One here neglects to mention an outside agency. It is also a statement
where the Blessed One states emphatically that he has removed all
causes for re-becoming.

1.2.1 “Him I call deluded, Aggivessana, who has not abandoned the
taints that defile, bring renewal of being, give trouble, ripen in
suffering, and lead to future birth, ageing and death; for it is with the
non-abandoning of the taints that one is deluded. Him I call un-deluded
who has abandoned the taints that defile, bring renewal of being, give
trouble, ripen in suffering, and lead to future birth, ageing and death;
he has cut them off at the root, made them like a palm stump, done
away with them so that they are no longer subject to future arising.
Just like a palm tree whose crown is cut off is incapable of future
growth, so too the Tathagata has abandoned the taints that defile….

25
done away with them so that they are no longer subject to future
arising.”
Mn 36

The following quote is a direct statement by the Blessed One of the

Enlightenment experience. ‘Knowledge’ is a very important word in the
Buddhasasana, and here the Blessed One uses it to state how he knew
that he was Enlightened. Enlightenment wasn’t a matter of conjecture
for him, he knew beyond all doubt that it had occurred.
1.2.2 “When I knew and saw thus, my mind was liberated from the
taint of sensual desire, from the taint of being, and from the taint of
ignorance. When it was liberated, there came the knowledge: ‘It is
liberated’. I directly knew: ‘Birth is destroyed, the holy life has been
lived, what had to be done has been done, there is no more coming to
any state of being.
“Now, brahmin, it might be that you think: ‘Perhaps the recluse
Gotama is not free from lust, hate, and delusion even today, which is
why he still resorts to remote jungle thicket resting places in the
forest.’ But you should not think thus. It is because I see two benefits
that I still resort to remote jungle thicket resting places in the forest: I
see a pleasant abiding for myself here and now, and I have
compassion for future generations.”
Mn 4

A simple verse stating how the Blessed One shines in comparison to

other people.
1.2.3
“ By day shines the sun;
by night the moon;
in armour, the warrior;
in jhana, the brahmin.
But all day & all night
Every day & every night
The Awakened One shines in splendour
Dhp 387 BMR

A verse telling how to conduct an investigation of the Blessed One’s

faculties to determine whether he is Enlightened or not. We must
remember that during the life of the Buddha that not everyone was

26
convinced of His enlightenment, this verse clearly instructs the Sangha
how to go about verifying this for themselves.

1.2.4 “Thus I have heard. On one occasion the Blessed One was
living at Savatthi in Jeta’s Grove, Anathapindika’s Park. There he
addressed the bhikkhus thus: “Bhikkhus”—“Venerable sir,” they
replied. The Blessed One said this:
“Bhikkhus, a bhikkhu who is an enquirer, not knowing how to gauge
another’s mind, should make an investigation of the Tathagata in order
to find out whether or not he is fully enlightened.”
“Venerable sir, our teachings are rooted in the Blessed One, guided
by the Blessed One, have the Blessed One as their resort. It would be
good if the Blessed One would explain the meaning of these words.
Having heard it from the Blessed One, the bhikkhus will remember it.”
“Then listen, bhikkhus, and attend closely to what I shall say.”
‘Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“Bhikkhus, a bhikkhu who is an enquirer, not knowing how to gauge
another’s mind, should investigate the Tathagata with respect to two
kinds of states: states cognisable through the eye and ear thus: ‘Are
there found in the Tathagata or not any defiled states cognisable
through the eye or the ear?’ When he investigates him, he comes to
know: ‘No defiled states cognisable through the eye or the ear are
found in the Tathagata.’
“When he comes to know this he investigates further thus: ‘Are
there found in the Tathagata any mixed states cognisable through the
eye or the ear?’ When he investigates him, he comes to know: ‘No
mixed states cognisable through the eye or through the ear are found
in the Tathagata.’
When he comes to know this, he investigates him further thus: ‘Are
there found in the Tathagata or not cleansed states cognisable through
the eye or through the ear?’ When he investigates him, he comes to
know: ‘Cleansed states cognisable through the eye and through the
ear are found in the Tathagata.”
Mn 47 BMR

No great need to explain this passage. The Blessed One is teaching

us that faith in him and his enlightenment is the best thing in the
world.

1.2.5 “Monks, there are four best kinds of faith. What four?
Monks, among all living beings – be they footless or two footed, with
four feet or many feet, with form or formless, percipient or non-
percipient or neither percipient nor non-percipient - the Tathagata, the
Arahant, the Fully Enlightened One, is reckoned the best of them all.
Those who have faith in the Buddha have faith in the best; and for
those who have faith in the best, the best result will be theirs.

27
 An 57 BMR

An explanation what it is to be an Arahant. This quotation also

explains that when a bhikkhu is enlightened that he still reveres the
Sammasambuddho.

1.2.6 “Master Gotama, in what way is a bhikkhu an arahant with

taints destroyed, one who has lived the holy life, done what had to be
done, laid down the burden, reached the true goal, destroyed the
fetters of being, and is completely liberated through final knowledge?”
“Here, Aggivessana, any kind of material form whatever, whether
past, future, or present, internal or external, gross or subtle, inferior or
superior, far or near—a bhikkhu has seen all material form as it
actually is with proper wisdom thus: ‘This is not mine, this I am not,
this is not myself,’ and through not clinging he is liberated. Any kind of
feeling whatever…Any kind of perception whatever…Any kind of
formations whatever…Any kind of consciousness whatever, whether
past, future, or present, internal or external, gross or subtle, inferior or
superior, far or near—a bhikkhu has seen all consciousness as it
actually is with proper wisdom thus: ‘This is not mine, this I am not,
this is not myself,’ and through not clinging he is liberated. It is in this
way that a bhikkhu is an arahant with taints destroyed, one who has
lived the holy life, done what had to be done, laid down the burden,
reached the true goal, destroyed the fetters of being and is completely
liberated through final knowledge.
“When a bhikkhu’s mind is thus liberated, he possesses three
unsurpassable qualities: unsurpassable vision, unsurpassable practice
of the way, and unsurpassable deliverance. When a bhikkhu is thus
liberated, he still honours, reveres, and venerates the Tathagata thus:
‘The Blessed One is enlightened and he teaches the Dhamma for the
sake of enlightenment. The Blessed One is tamed and he teaches the
Dhamma for taming oneself. The Blessed One is at peace and he
teaches the Dhamma for the sake of peace. The Blessed One has
crossed over and he teaches the Dhamma for the sake of crossing
over. The Blessed One has attained Nibbana and he teaches the
Dhamma for attaining Nibbana.”
Mn 35 BMR

28
Vijjacaranasampanno
Complete in Clear Knowledge and Compassionate Conduct.
The Compassion of the Blessed One is manifest in the fact that he
taught us a Dhamma so profound and wonderful that here we are
nearly 26 centuries after his death and still benefiting from it. From the
moment the Blessed One listened to Brahma Sahampatti’s plea to
teach the Dhamma “because some have only a little dust in their
eyes”, his conduct was one of compassion. Out of compassion he
taught and put up with all the inconveniences of being a Teacher when
by all accounts he could have spent the rest of the lifetime enjoying
the bliss of Enlightenment. His compassion is obvious in the fact that
he taught a Dhamma that, as hopefully all of us have experienced,
produces more happiness than suffering. His compassion is to show us
a way out of this endless cycle of birth, old age, sickness and death.
Another measure of his universally compassionate conduct is that the
Dhamma has no hidden teachings, the suttas contain the full measure
of the Dhamma, the Way to the End of Suffering is available to us all,
in teaching the Dhamma, the Blessed One had no favourites. The way
to the Deathless is open to all who wish to strive.
A simple declaration of fact. Powerful and unadorned.

1.3.1 “Rightly speaking, were it to be said of anyone: ‘A being not

subject to delusion has appeared in the world for the welfare and
happiness of many, out of compassion for the world, for the good,
welfare, and happiness of gods and humans,’ it is of me indeed that
rightly speaking this should be said.”

29
 Mn 4

An exposition of four of the Five Precepts. Here the Blessed One is

explaining why it is that worldlings like us would praise him. To me this
passage from the Digha Nikaya places the “Clear Knowledge and
Compassionate Conduct” in perspective. It is one thing to say “the
Blessed One has Clear Knowledge and Compassionate Conduct”, and
quite another to hear what these things are from his own lips.

1.3.2 “It is, monks, for elementary, inferior matters of moral practice
that the worldling would praise the Tathagata. And what are these
elementary, inferior matters for which the worldling would praise him?
“‘Abandoning the taking of life, the ascetic Gotama dwells from
taking life, without stick or sword, scrupulous, compassionate,
trembling for the welfare of all living beings. “ Thus the worldling would
praise the Tathagata. “Abandoning the taking of what is not given, the
ascetic Gotama dwells refraining from taking what is not given, living
purely, accepting what is given, awaiting what is given, without
stealing. Abandoning unchastity, the ascetic Gotama lives far from it,
aloof from the village practise of sex.
“‘Abandoning false speech, the ascetic Gotama dwells refraining
from false speech, a truth speaker, one to be relied on, trustworthy,
dependable, not a deceiver of the world. Abandoning malicious speech,
he does not repeat there what he has heard here to the detriment of
these, nor repeat here what he has heard there to the detriment of
those. Thus he is a reconciler of those at variance and an encourager
of those at one, rejoicing in peace, loving it, delighting in it, one who
speaks up for peace. Abandoning harsh speech, he refrains from it. He
speaks whatever is blameless, pleasing to the ear, agreeable, reaching
the heart, urbane, pleasing and attractive to the multitude.
Abandoning idle chatter, he speaks at the right time, what is correct
and to the point of Dhamma and discipline. He is a speaker whose
words are to be treasured, seasonable, reasoned, well defined and
connected to the goal.” Thus the worldling would praise the Tathagata.
Dn 1 BMR
An occasion where no less than the local monarch is showing
devotion to the Blessed One. Since King Pasenadi appears reasonably
frequently in the suttas, we can accept that he knew the Blessed One
for a long time. Here we have both an account of a long standing
disciple of the Blessed One showing devotion and love to the Blessed
One, but also his explanation for doing so. The reasons are of course,
because the Blessed One has Clear Knowledge and Compassionate
Conduct.
1.3.3 “On one occasion the Blessed One was dwelling at Savatthi in
Jeta’s Grove, Anathapindika’s monastery. At that time King Pasenadi of
Kosala had returned from military practice, having been victorious and

30
achieved his purpose. The king then set out in the direction of the
monastery. He rode by chariot as far as the road went; then he
alighted from the chariot and entered the monastery on foot.
At that time, a number of monks were walking up and down in the
open. The king approached them and asked: “Where, venerable sirs, is
the Blessed One staying now?”
“He is staying in the lodging there, great king, where the door is
shut. You may go there quietly and without haste. Then enter the
veranda, clear your throat, and knock with the door bar. The Blessed
One will open the door for you.”
The king did as he was told and the Blessed One opened the door
for the king. Having entered the dwelling, King Pasenadi bent low
before the Blessed One with his head on the ground and kissed the
Blessed One’s feet, embracing them with his hands. Then he
announced his name: “I am Pasenadi, Lord, king of Kosala”.
“But, great king, what reason do you see for showing this body such
profound humility and for offering such loving devotion?”
“To express my grateful thanks, Lord; for that reason do I show the
Blessed One such profound humility and offer him my loving devotion.
“The Blessed One, Lord, lives for the welfare of the multitude, for
the happiness of the multitude, he has established many people in the
noble way, in good and wholesome principles. It is for this reason, Lord,
that I show the Blessed One such profound humility and show him my
loving devotion.
“Again, Lord, the Blessed One is virtuous, of mature virtue, of noble
virtue, of wholesome virtue, he is endowed with wholesome virtue. It is
for this reason…
“Again, Lord, the Blessed One has been a forest dweller for a long
time, he resorts to remote forest lands, to secluded dwellings. It is for
this reason…
“Again, Lord, the Blessed One is content with whatever robes, alms
food, lodging, and medicinal requisites he receives. It is for this
reason…
“Again, Lord, the Blessed One is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of reverential salutation, being
the unsurpassed field of merit for the world. It is for this reason…
“Again, Lord, the Blessed One, obtains at will, without trouble or
difficulty, talk that benefits the austere life and is helpful to mental
clarity; that is to say, talk on fewness of wishes, on contentment, on
solitude, on seclusion, on application of energy, on virtue,
concentration, wisdom, liberation and the knowledge and vision of
liberation. It is for this reason…
“Again, Lord, the Blessed One obtains at will, without trouble or
difficulty the four jhana, which pertain to the higher mind and are
pleasant dwellings in this very life. It is for this reason…
An 191 BMR

31
A verse that praises the caste that the Blessed One was born into.
1.3.4 ‘Ambattha, this verse was pronounced by Brahma
Sanankumara:
‘The Kattiya’s (warrior caste) best among those who
value clan;
He with knowledge and conduct is best of gods and
men.”
“This verse was rightly sung, not wrongly, rightly spoken, not
wrongly, connected with profit, not unconnected. And Ambattha, I too
say this:
‘The Kattiya’s best among those who value clan;
He with knowledge and conduct is the best of gods and
men.”
Dn 3 BMR

A question and answer session with some brahmins. Sonadanda

starts out praising his nephew Angaka as the example of a well bred &
behaved brahmin. The Blessed One redefines the meaning of brahmin
and then goes onto explain his knowledge of what morality and
wisdom are. The telling part of the quotation is the explanation that he
achieved the perfection of the holy life by his own efforts.

1.3.5 ‘Now at that time Sonadanda’s nephew, a young man called

Angaka, was sitting in the assembly and Sonadanda said: ‘Gentlemen,
do you see my nephew Angaka?’ ‘Yes, sir’. ‘Angaka is handsome, good
looking, pleasing, of supremely fair complexion, in form and
countenance like Brahma, of no mean appearance, and there is none
in this assembly his equal except the ascetic Gotama. He is a scholar…
I was his mantra teacher. He is well born on both sides…I know his
parents. But if Angaka were to take life, take what is not given, commit
adultery, tell lies and drink strong drink—what would good looks, or
mantras, or birth profit him? But it is because a brahmin is virtuous,…
because he is wise,…on account of these two things he can truthfully
declare: “I am a Brahmin.”
‘But, Brahmin, if one were to omit one of these two points, could
one truthfully declare: “I am a Brahmin”? ‘No, Gotama. For wisdom is

32
purified by morality, and morality is purified by wisdom: where one is,
the other is, the moral man has wisdom and the wise man has
morality, and the combination of morality and wisdom is called the
highest thing in the world.’
‘So it is, Brahmin. Wisdom is purified by morality, and morality is
purified by wisdom: where one is, the other is, the moral man has
wisdom and the wise man has morality, and the combination of
morality and wisdom is called the highest thing in the world. But,
Brahmin, what is this morality and wisdom?’
‘We know only this much, Gotama. It would be well if the Reverend
Gotama were to explain the meaning of this.’
Then listen, brahmin, pay proper attention, and I will tell you.’ ‘Yes,
sir’, said Sonadanda in reply, and the Lord said:
‘Brahmin, a Tathagata arises in this world, an Arahant, fully
Enlightened Buddha, endowed with wisdom and conduct, Well Farer,
Knower of the Worlds, incomparable Trainer of men to be tamed,
Teacher of gods and humans, enlightened and blessed. He, having
realised it by his own super-knowledge, proclaims this world with its
devas, maras and Brahmas, its princes and its people. He preaches the
Dhamma which is lovely in its beginning, lovely in its middle, lovely in
its ending, in the spirit and in the letter, and displays the fully
perfected and purified holy life.”
Dn 4 BMR

An explanation of the Blessed Ones purity and why he resorted to

the forest to meditate. The fact that forests are difficult to meditate in
is still true today. A meditator has to be relatively advanced in their
practice before they can withstand the attentions of various insects,
the simple strangeness of being in the forest…especially at night and
the onset of boredom.

1.3.6 “Before my enlightenment, while I was still only an

unenlightened Bodhisatta, I too considered thus: ‘Remote jungle
thicket resting places in the forest are hard to endure…the jungles
must rob a bhikkhu of his mind, if he has no concentration.’
I considered thus: “Whenever recluses or brahmins un-purified in
bodily conduct resort to remote jungle thicket resting places in the
forest, then owing to the defect of their un-purified bodily conduct
these good recluses and brahmins evoke unwholesome fear and dread.
But I do not resort to remote jungle thicket resting places in the forest
un-purified in bodily conduct. I am purified in bodily conduct. I resort to
remote jungle thicket resting places in the forest as one of the noble
ones with bodily conduct purified.’ Seeing in myself this purity of bodily
conduct, I found great solace dwelling in the forest.

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 “I considered thus: ‘Whenever recluses or brahmins un-purified in
verbal conduct…un-purified in mental conduct…un-purified in
livelihood resort to remote jungle thicket resting places in the forest…
they evoke unwholesome fear and dread. But I am purified in
livelihood. I resort to remote jungle thicket resting places in the forest
as one of the noble ones with livelihood purified.’ Seeing in myself this
purity of livelihood, I found great solace dwelling in the forest.
“I considered thus: ‘Whenever recluses or brahmins who are
covetous and full of lust…I am uncovetous…
“‘…with a mind of ill-will and intentions of hate…I have a mind of
loving-kindness…’
“‘…overcome by sloth and torpor…I am without sloth and torpor…’”
“‘…overcome by restlessness and an un-peaceful mind…I have a
peaceful mind…’”
“‘…uncertain and doubting…I have gone beyond doubt…’”
“‘…given to self praise and disparagement of others…I am not given
to self praise and disparagement of others…’”
“‘…subject to alarm and terror…I am free from trepidation…’”
“‘…desirous of gain, honour and renown…I have few wishes…’”
“‘…lazy and wanting in energy…I am energetic…’
“‘…unmindful and not fully aware…I am established in
mindfulness…’”
“‘….un-concentrated and with straying minds…I am possessed of
concentration…’
“I considered thus: “Whenever recluses or brahmins devoid of
wisdom, drivellers, resort to remote jungle thicket resting places in the
forest, then owing to the defect of their being devoid of wisdom and
drivellers these good recluses and brahmins evoke unwholesome fear
and dread. But I do not resort to remote jungle thicket resting places in
the forest devoid of wisdom, a driveller. I am possessed of wisdom. I
resort to remote jungle thicket resting places in the forest as one of the
noble ones possessed of wisdom. ‘Seeing in myself this possession of
wisdom, I found great solace in dwelling in the forest.
Mn 4

An odd quote. An affirmation that the Blessed One has overcome

delusion and perceives things as they really are.

1.3.7 “There are, brahmin, some recluses and brahmins who

perceive day when it is night and night when it is day. I say that on
their part this is abiding in delusion. But I perceive night when it is
night and day when it is day. Rightly speaking, were it to be said of
anyone: ‘A being not subject to delusion has appeared in the world for
the welfare and happiness of many, out of compassion for the world,
for the good, welfare and happiness of gods and humans,’ it is of me
that rightly speaking this should be said.

34
 Mn 4

Sugato
Supremely Good in Presence and Destiny
The Blessed One is supremely good in presence and destiny
because he has attained Nibbana. There is no bad destiny possible for
one who has by knowledge and wisdom achieved Enlightenment.
Remember that with Enlightenment, no new kamma can be created,
only the results of old kamma ripening into fruit. (This is the
explanation behind what happened to Angulimala after his
enlightenment. The story is that after Angulimala was ordained by the
Blessed One and had achieved enlightenment he was recognised by
villagers after a number of visits to the village as the source of a
considerable amount of death and misery in the district. Although the
sutta doesn’t say it, you don’t end up with the injuries described from
the actions portrayed in the sutta. Basically he was roughed up, his
robes torn, his alms bowl broken).
“Then, when it was morning, the venerable Angulimala dressed, and
taking his bowl and outer robe, went into Savatthi for alms. Now on
that occasion someone threw a clod and hit the venerable
Angulimala’s body, someone else threw a stick and hit his body, and

35
someone else threw a potsherd and hit his body. Then, with blood
running from his cut head, with his bowl broken, and with his outer
robe torn, the venerable Angulimala went to the Blessed One. The
Blessed One saw him coming in the distance and told him: “Bear it,
brahmin! Bear it, brahmin! You are experiencing here and now the
result of deeds because of which you might have been tortured in hell
for many years, for many hundreds of years, for many thousands of
years.” {Mn 86})
Because the Blessed One was perfect in every way, he had gone
beyond even this sort of remnant kamma.
We know he was supremely good in presence because of the
numerous references to him teaching Dhamma for the welfare, the
happiness of the many.

The brahmin Canki gives his reasons why he should go visit the
Blessed One and not the Blessed One travel to visit him.

1.4.1 “Now, sirs, hear from me why it is proper for me to go to see

Master Gotama, and why it is not proper for Master Gotama to come to
see me. Sirs, the recluse Gotama is well born on both sides, of pure
maternal and paternal descent for seven generations back,
unassailable and impeccable in respect of birth. Since this is so, sirs, it
is not proper for Master Gotama to come to see me.” Rather, it is
proper for me to go to see Master Gotama.
Sirs, the recluse Gotama went forth abandoning much gold and
bullion stored away in vaults and depositories. Sirs, the recluse
Gotama went forth from the home life into homelessness whilst still
young, a black haired young man endowed with the blessings of youth,
in the prime of life.
Sirs, the recluse Gotama shaved off his hair and beard, put on the
yellow robe, and went forth from the home life into homelessness
though his mother and father wished otherwise and wept with tearful
faces.
Sirs, the recluse Gotama is handsome, comely, and graceful,
possessing supreme beauty of complexion, with sublime beauty and
sublime presence, remarkable to behold.
Sirs, the recluse Gotama is virtuous, with noble virtue, with
wholesome virtue, possessing wholesome virtue.
Sirs, the recluse Gotama is a good speaker with good delivery “he
speaks words that are courteous, distinct, flawless, and communicate
the meaning.
Sirs, the recluse Gotama is a teacher of the teachers of many.
Sirs, the recluse Gotama is free from sensual lust and without
personal vanity.

36
 Sirs, the recluse Gotama holds the doctrine of the moral efficacy of
action, the doctrine of moral efficacy of deeds “ he does not seek any
harm on the line of brahmins.
Sirs, the recluse Gotama went forth from an aristocratic family, one
of the original noble families.
Sirs, the recluse Gotama went forth from a rich family, from a family
of great wealth and great possessions.
Sirs, people come from remote kingdoms and remote districts to
question the recluse Gotama.
Sirs, many thousands of deities have gone for refuge for life to the
recluse Gotama.
Sirs, a good report of the recluse Gotama has been spread to this
effect: “That Blessed One is accomplished, fully enlightened, perfect in
true knowledge and conduct, sublime, knower of worlds, incomparable
leader of persons to be tamed, teacher of gods and humans,
enlightened, blessed.
Sirs, the recluse Gotama possesses the thirty-two marks of a Great
Man.
Sirs, King Bimbisara of Magadha and his wife and children have
gone for refuge for life to the recluse Gotama.
Sirs, King Pasenadi of Kosala and his wife and children have gone for
refuge for life to the recluse Gotama.
Sirs, the brahmin Pokkharasati and his wife and children have gone
for refuge for life to the recluse Gotama.
Sirs, the recluse Gotama has arrived at Opasada and is living at
Opasada in the gods grove, the Sala tree Grove to the north of
Opasada. Now any recluses and brahmins that come to our town are
our guests, and guests should be honoured, respected, revered, and
venerated by us. Since the recluse Gotama has arrived at Opasada, he
is our guest, and as our guest should be honoured, respected, revered,
and venerated by us. Since this is so, sirs, it is not proper for Master
Gotama to come and see me”, rather it is proper for me to go to see
the Master Gotama.
“Sirs, this much is the praise of Master Gotama that I have learnt,
but the praise of the Master Gotama is not limited to that, for the
praise of the Master Gotama is immeasurable. Since Master Gotama
possesses each one of these factors, it is not proper for him to come
and see me” rather it is proper for me to go to see the Master Gotama.
Therefore, sirs, let all of us go to see the recluse Gotama.”
Mn 95 BMR

An explanation as to why the Blessed One did not engage in what in

modern times would be called ‘philosophy’. Like everything else in the
Buddha’s Dispensation the reasons given are totally practical and
relevant.

37
 1.4.2 “How is it then, Master Gotama? When Master Gotama is
asked each of these ten questions, he replies: ‘I do not hold that view.’
What danger does Master Gotama see that he does not take up any of
these speculative views?”
‘Vaccha, the speculative view that the world is eternal is a thicket of
views, a wilderness of views, a contortion of views, a vacillation of
views, a fetter of views. It is beset by suffering, by despair, and by
fever, and it does not lead to disenchantment, to dispassion, to
cessation, to peace, to direct knowledge, to enlightenment, to
Nibbana.
“The speculative view that the world is not eternal…that the world is
finite…that the world is infinite…that the soul and the body are the
same…that the soul is one thing and the body another…after death a
Tathagata exists…after death a Tathagata does not exist…after death
a Tathagata both exists and does not exist…that after death a
Tathagata neither exists nor does not exists is a thicket of views, a
wilderness of views, a contortion of views, a vacillation of views, a
fetter of views. It is beset by suffering, by despair, and by fever, and it
does not lead to disenchantment, to dispassion, to cessation, to peace,
to direct knowledge, to enlightenment, to Nibbana. Seeing this danger,
I do not take up any of these speculative views.
“Then does Master Gotama hold any speculative view at all?”
“Vaccha, ‘speculative view’ is something that the Tathagata has put
away. For the Tathagata, Vaccha, has seen this: ‘Such is material form,
such is its origin, such is its disappearance, such is its feeling, such is
its origin, such is its disappearance, such is perception, such is its
origin, such is its disappearance, such are formations, such are their
origins, such are their disappearance, such is consciousness, such is its
origin, such is its disappearance.’ Therefore, I say, with the destruction,
fading away, cessation, giving it up, and relinquishing of all
concieving’s, all excogitations, all I-making, mine-making, and the
underlying tendency to conceit, the Tathagata is liberated through not
clinging.”
Mn 72

The poet Vangisa praises the Blessed One. Although rather florid
and ornate we can understand that the poet is describing the Blessed
One as ‘supremely good in presence and destiny’.

1.4.3 Vangisa: “Over 1000 bhikkhus attend on the well-farer as he

teaches the faultless doctrine, quenching where there is no fear from
any quarter.

38
 They hear the spotless doctrine taught by the Fully Enlightened
One. Truly the Enlightened One shines revered by the Order of
bhikkhus.
You have the name “elephant”, blessed one; you are the best seer
of seers. Having become like a great cloud you rain upon your
disciples.
Thag 1238 BMR

The Bhikkhu Sunita describes very clearly his contact with the
Blessed One and ordination into the bhikkhu Sangha. The Blessed One
is ‘supremely good in presence’ because of His compassion for all
beings. Clearly Sunita experienced such compassion first hand…the
Blessed One treated him with a respect and gentleness his gatha tells
us was uncommon.

1.4.4 Sunita: “I was born in a humble family, poor, with little food; my
work was lowly—I was a disposer of withered flowers.
Despised by men, disregarded and reviled, making my mind humble
I paid homage to many people.
Then I saw the enlightened one, revered by the Order of bhikkhus,
the great hero, entering the supreme city of the Magadhas.
Throwing down my carrying pole, I approached to pay homage to
him; out of sympathy for me the best of men stood still.
Having paid homage at the teachers feet, standing to one side I then
asked the best of all creatures for admission into the Order.
Then the merciful teacher, sympathetic to the whole world, said to
me “Come, bhikkhu”. That was my ordination.
Thag 620 BMR

Lokavidu
Knower of the Worlds
The Blessed One knew the ‘worlds’, he knew the mundane, tangible i.e.
“our world”, he also knew the supramundane world…the world of the
Arahants. He knew the world of the Dhamma. He knew the realms of

39
the gods and the Hell realms. We know that the Blessed One visited
both the ‘higher’ and ‘lower’ realms, there are numerous references to
these visits in the Sutta Pitaka. And amazingly enough a sutta which
has some surprising modern information in it. The ancient Indians it
seems knew about the larger universe in ways that modern Western
science has only recently come to know. A bit like the Dogon tribe of
West Africa knowing about the dim companion star to, I think Sirius, a
star too faint to be seen with the naked eye. The ancient Indians knew
that planetary systems and galaxies are roughly shaped like wheels. In
Anguttara Nikaya 4’s, sutta 45, the Venerable Rohitassa visits the
Blessed One at Savatthi. Rohitassa talks of travelling in outer space to
find the end of the universe. By this we are able to see that the
Blessed One’s knowledge of the worlds wasn’t just confined to the
Dhamma, he as part of his Enlightenment gained knowledge about
everything. Because he had been married, the Lord Buddha knew
about the world of relationships as well, in short nothing escaped him.

This sutta from the Udana clearly illustrates that the Blessed One
knew the world. Here we have an example from immediately after his
Enlightenment, where he has examined the world and seen for himself
that it isn’t a very happy place. So it is the Blessed One clearly and
comprehensively knew the human realm.

1.5.1 “Thus I have heard. At one time the Lord was staying at
Uruvela, beside the river Neranjara at the foot of the Bodhi Tree,
having just attained full enlightenment. At that time the Lord sat
crossed legged for seven days experiencing the bliss of liberation.
Then at the end of those seven days, the lord emerged from that
concentration and examined the world with the Buddha eye, the Lord
saw various beings tormented by various torments and consumed by
feverish longings born of passion, hate and delusion. Then, on realising
its significance, the Lord uttered on that occasion this inspired
utterance:
This world is subject to torment;
Afflicted by contact, it calls a disease “self”
For however it is conceived
It is ever other than that.
Becoming something other,
The world is held by being,
But what it delights in brings fear,
And what it fears is suffering.
Now this holy life is lived,

40
 In order to abandon being.
Whatever recluses and brahmins have said that freedom from being
comes about through some kind of being, none of them, I say, are
freed from being. And whatever recluses and brahmins have said that
escape from being comes about through non-being, none of them, I
say, have escaped from being. This suffering arises dependent upon
clinging. With the ending of all grasping, no suffering is produced.
Look at the people in the world, afflicted by ignorance,
Come into being, delighting in being, not freed.
Whatever forms of being exists, in anyway, anywhere,
All these forms of being are impermanent,
Subject to suffering, of a nature to change.
On seeing this as it actually is with perfect wisdom,
The craving for being is abandoned,
Yet one does not delight in non-being.
Nibbana is the destruction of all cravings, complete
dispassion and cessation.
A bhikkhu whose cravings are extinguished,
By not grasping has no renewal of being.
Mara is vanquished, the battle is won:
The serene one has passed beyond all forms of being.
Ud 3.10 BMR

A quotation that illustrates the Blessed One’s knowledge of the

world of the mind in a format that is often used to teach the Four Noble
Truths.

1.5.2 “Monks, the world has been understood by the Tathagata; the
Tathagata is released from the world.
The origin of the world is fully understood by the Tathagata; the
origin of the world is abandoned by the Tathagata.
The cessation of the world is fully understood by the Tathagata; the
cessation of the world has been realised by the Tathagata.
The path to the cessation of the world is fully understood by the
Tathagata; the path to the cessation of the world has been developed
by the Tathagata.
Monks, in the world with its devas, Mara and Brahma, in this
generation with its ascetics and brahmins, devas and humans,
whatever is seen, heard, sensed and cognised, attained, searched into,

41
pondered over by the mind—all that is fully understood by the
Tathagata. That is why he is called the Tathagata.
Moreover, monks, whatever the Tathagata speaks, utters and
proclaims from the day of his perfect enlightenment up to the day
when he utterly passes away into the Nibbana element without residue
left—all that is just so and not otherwise. Therefore he is called the
Tathagata.
Monks, as the Tathagata speaks, so he acts; as he acts, so he
speaks. Therefore he is called the Tathagata.
Monks, in the whole world with its devas, Mara and Brahma, in this
generation with its ascetics and brahmins, devas and humans, the
Tathagata is the conqueror, unconquered, one who sees-at-will, the
wielder of power. Therefore he is called the Tathagata.
By comprehending the world,
All in the world just as it is,
From all the world he is released;
In all the world he clings to nothing.
He is the all victorious sage,
The liberator from all bonds,
By him the highest peace was won:
Nibbana that is free from fear.
A taintless enlightened one,
Free from all woe,
With doubt destroyed,
Has made an end to all kamma,
Set free in the destruction of life’s props.
Exalted one, he is the Buddha,
The lion without compare;
For the divine and human worlds
He set rolling the Supreme Wheel.
Therefore devas and human beings
Who go for refuge to the Buddha,
Meet him full of reverence
The mighty one free from self doubt.
“Tamed, of the tamed he is the best;
Calmed, of the calm he is the first;
Freed, of the free he is supreme;

42
 Crossed over, the best of those who cross.”
So saying, they pay him reverence,
The mighty one free from self doubt;
In all the worlds of devas and humans
There is none who ever equals you!
An 54 BMR

It really doesn’t get much simpler than this as a description of what

the Blessed One understood as ‘knower of the worlds’. Here we have
the Blessed One describing the five realms that beings are capable of
being born into and how they come to be born there. Clearly he knew
these worlds.

1.5.3 “Sariputta, there are these five destinations. What are the
five? Hell, the animal realm, the realm of ghosts, human beings, and
gods.
‘I understand hell, and the path and the way leading to hell. And I
also understand how one who has entered this path will, on the
dissolution of the body, after death reappear in a state of deprivation,
in an unhappy destination, in perdition, in hell.
“I understand the animal realm, and the path and the way leading
to the animal realm. And I also understand how one who has entered
this path will, on the dissolution of the body, after death, reappear in
the animal realm.
“I understand the realm of ghosts, and the path and the way leading
to the realm of ghosts. And I also understand how one who has entered
this path will, on the dissolution of the body, after death, reappear in
the realm of ghosts.
“I understand human beings, and the path and the way leading to
the human world. And I also understand how one who has entered on
this path, will on the dissolution of the body, after death, reappear
among human beings.
“I understand the gods, and the path leading to the world of the
gods. And I also understand how one who has entered on this path, will
on the dissolution of the body, after death, reappear in a happy
destination, in the heavenly world.
“I understand Nibbana and the path leading to Nibbana. And I also
understand how one who has entered on this path, will by realising for
himself with direct knowledge here and now enter upon and abide in
the deliverance of mind and deliverance of wisdom that are taintless
with the destruction of the taints”
Mn 12 BMR
A description of Dependent Origination in the forward order as an
example that the Blessed One knew the world of arising.

43
 1.5.4 “Thus I have heard. At one time the Lord was staying at
Uruvela, beside the river Neranjara at the foot of the Bodhi Tree having
just realised full enlightenment. At that time the Lord sat crossed
legged for seven days experiencing the bliss of liberation. Then, at the
end of those seven days, the Lord emerged from that concentration
and gave well reasoned attention during the first watch of the night to
dependent arising in forward order, thus:
“This being, that is; from the arising of this, that arises. That is: with
ignorance as condition, volitional activities come to be; with volitional
activities as condition, consciousness comes to be; with consciousness
as condition, name and form comes to be; with name and form as
condition, the sixfold sense base comes to be; with the sixfold sense
base as condition, contact comes to be; with contact as condition,
feeling comes to be; with feeling as condition, craving comes to be;
with craving as condition, grasping comes to be; with grasping as
condition; being comes to be; with being as a condition, birth comes to
be; with birth as condition, ageing and death, sorrow, lamentation,
pain, grief, and despair comes to be. This is the origin of this whole
mass of suffering.”
Then, realising its significance, the Lord uttered on that occasion
this inspired utterance.
When the truths become manifest
Then all doubts vanish since he understands
How each factor arising has its cause.
Ud 1.1

This quote is quite literally the following sutta from the Udana. This
time the Blessed One describes Dependent Origination in reverse
order.
1.5.5 “Thus I have heard. At one time the Lord was staying at
Uruvela…for seven days experiencing the bliss of liberation. Then, at
the end of those seven days, the Lord emerged from that
concentration and gave well reasoned attention during the middle
watch of the night to dependent origination in reverse order, thus:
“This not being, that is not; from the cessation of that this ceases.
That is: from the cessation of ignorance, volitional activities cease;
from the cessation of volitional activities, consciousness ceases; from
the cessation of consciousness, name and form ceases; from the
cessation of name and form, the sixfold sense base ceases; from the
cessation of the sixfold sense base, contact ceases; from the cessation
of contact, feeling ceases; from the cessation of feeling, craving
ceases; from the cessation of craving, grasping ceases; from the
cessation of grasping, being ceases; from the cessation of being, birth
ceases; from the cessation of birth, ageing and death, sorrow,

44
lamentation, pain, grief, and despair cease. This is the ceasing of the
whole mass of suffering.”
Then, on realising its significance, the Lord uttered on that occasion
this inspired utterance:
When the truths become manifest
To the ardent meditating brahmin
Then all doubts vanish since he has known
The ending of conditions arising.
Ud 1.2

Dependent Origination as it is usually presented. This sutta clearly

illustrates that the Blessed One knew the world of Dependent
Origination comprehensively. The way that this sutta is structured with
its references to birth, ageing and death shows that the Blessed One
knew Dependent Origination in a practical way. It was a ‘world’
because he knew it as a lot more than an intellectual construct.
1.5.6 “Thus I have heard. At one time the Lord was staying at
Uruvela…for seven days experiencing the bliss of liberation. Then, at
the end of those seven days, the Lord…gave well reasoned attention to
dependent arising in both forward and reverse order, thus:
“This being, that is; from the arising of this, that arises; this not
being, that is not; from the cessation of this, that ceases. That is: with
ignorance as condition, volitional activities come to be…with birth as
condition, ageing and death, sorrow, lamentation, pain, grief, and
despair come to be. This is the origin of this whole mass of suffering.
“But from the complete disappearance and cessation of ignorance,
volitional activities cease…from the cessation of birth, ageing and
death, sorrow, lamentation, pain, grief, and despair cease. This is the
ceasing of the whole mass of suffering.”
Then, on realising its significance, the Lord uttered on that occasion
this inspired utterance:
When the truths become manifest
To the ardent meditating brahmin
Scattering Mara’s host he stands
As the sun does illuminating the sky
Ud 1.3

Anuttaro purisadamma sarathi

45
Incomparable Master of Those to be Tamed
In all of the recorded history of humanity, there has been precisely
one person who has led us out of the round of Samsara. This is what
makes the Dhamma unique. Take the time to do the calculations. In all
of the uncounted billions of people who have lived in the past 100 000
years that modern man has been in existence, precisely one has lead
us to the complete taming, destruction of the hindrances. A lot of
teachers of various faiths and sects have tried and to various degrees
succeeded, but none of them were as successful as the Blessed One.
The sheer efficacy of the Dhamma that the Blessed One taught…even
just a cursory experiment with it produces tangible results, points to
the incomparable nature of the one who uncovered and taught the
Dhamma. Also we must consider that in the course of 45 years of
teaching the Dhamma, the Blessed One taught the way to the taming
of the hindrances to quite literally anybody who showed an interest in
it. In the suttas we have the whole gamut of livelihoods, social status
and intellectual capacity and states of being. Everyone from the
collector of dead flowers to mass murderers to highly intellectual
Brahmins to kings to deva to Brahma asks the Blessed One questions
and has them answered for them. We can draw this into our own age,
where the range of people studying and practising the Dhamma ranges
from students to gardeners to university professors, and we are all
getting our questions answered. Twenty-six centuries pass and still
the Blessed One is taming those to be tamed. This surely makes him
“Incomparable”. The example of this incomparable taming that most
resonates with me happens below; where we have Angulimala speak of
his encounter with the Blessed One.
This is another of those wonderful passages that totally connect the
Teachings to me. When I examined the line “Incomparable Master of
Those to be Tamed”, I knew immediately who I would look up as the
best example of someone who had met the Buddha and been tamed
by Him. This verse is the pivotal moment for Angulimala, he has
decided to kill an ascetic…a common enough figure in India at the time
and not someone who was going to be easily missed. His problem is
that of all the wandering ascetics in India at that time, he has chosen
the Blessed One, their conversation as related by Angulimala in the
Theragatha, is for me, immediate and potent with drama.
1.6.1 “While going along, ascetic, you say “I am standing still”, and
you say that I who am standing still am not standing still. I ask you
this, ascetic, “Why are you standing still, and I am not standing still?”
I am always standing still, Angulimala, having given up violence
towards all beings; but you are unrestrained towards living creatures.
Therefore I am standing still, you are not standing still.
Truly it is a long time since a great seer, an ascetic, honoured by me
entered the great wood. Having heard your righteous verse, I shall
abandon my numerous evils.

46
 With these words the robber hurled his sword and other weapons
down a hole, a precipice, a chasm. The robber paid homage to the well
farers feet. On that very spot he asked the Buddha for admission into
the Order.
And then the Buddha, the compassionate great seer who is teacher
of the world including the devas, said to him, “Come, bhikkhu”; this
was itself bhikkhu status for him.
But he who, formerly being indolent, was afterwards not indolent,
illuminates this world like the moon released from a cloud.
He whose evilly done action is blocked off by a good action,
illuminates this world like the moon released from a cloud.
Let even my enemies hear a discourse on the doctrine; let even my
enemies apply themselves to the Buddha’s teaching; let even my
enemies consort with those men who, being good, cause others to
accept the doctrine.
Let my enemies hear the doctrine from time to time from those who
speak about forbearance and praise peaceableness, and let them act
in conformity with it.
For truly he would not harm me or anyone else; he would attain the
highest peace; he would protect creatures moving and unmoving.
For canal—makers lead water, arrow makers bend the bow,
carpenters bend wood, clever men tame the self.
Some tame with a stick, or hooks, or whips. I was tamed by the
venerable one without stick, without sword.
Thag 866-878

The events in 1.6.2 follow very quickly on those recounted in the

Angulimala gatha. King Pasenadi is in the process of organising a
search party to find and kill Angulimala, unaware of the recent and
dramatic events.
If it wasn’t for the seriousness of the context of the meeting
between Angulimala and King Pasenadi, I would find this passage quite
funny. It does show us just how complete the taming by the Blessed
One can be.

1.6.2 “Then the Blessed One set out to wander back to Savatthi with
Angulimala as his attendant. Wandering by stages, he eventually
arrived at Savatthi, and there he lived at Savatthi in Jeta’s Grove,
Anathapindika’s Park.
Now on that occasion great crowds of people were gathering at the
gates of King Pasenadi’s inner palace, very loud and noisy, crying:
“Sire, the bandit Angulimala is in your realm; he is murderous, bloody
handed, given to blows and violence, merciless to living beings!
Villages, towns, and districts have been laid waste by him! He is
constantly murdering people and he wears their fingers as a garland!
The king must put him down!”

47
 Then in the middle of the day King Pasenadi of Kosala drove out of
Savatthi with a cavalry of five hundred men and set out for the park.
He drove thus as far as the road was passable for carriages, and then
he dismounted from his carriage and went forward on foot to the
Blessed One. After paying homage to the Blessed One, he sat down at
one side, and the Blessed One said to him: “What is it, great king? Is
King Seniya Bimbisara of Magadha attacking you, or the Licchavis of
Vesali, or other hostile kings?”
“Venerable sir, King Seniya Bimbisara of Magadha is not attacking
me, nor are the Licchavis of Vesali, nor are other hostile kings. But
there is a bandit in my realm named Angulimala, who is murderous,
bloody handed, given to blows and violence, merciless to living beings.
Villages, towns, and districts have been laid waste by him. He is
constantly murdering people and he wears their fingers as a garland. I
shall never be able to put him down, venerable sir.”
“Great king, suppose you were to see that Angulimala had shaved
off his hair and beard, put on the yellow robe, and gone forth from the
home life into homelessness; that he was abstaining from killing living
beings, from taking what is not given and from false speech; that he
was refraining from eating at night, ate only in one part of the day, and
was celibate, virtuous, of good character. If you were to see him thus,
how would you treat him?”
“Venerable sir, we would pay homage to him, or rise up for him, or
invite him to be seated; or we would invite him to accept robes, alms
food, a resting place, or medicinal requisites; or we would arrange for
him lawful guarding, defence, and protection. But, venerable sir, he is
an immoral man, one of evil character. How could he ever have such
virtue and restraint?
Now on that occasion the venerable Angulimala was sitting not far
from the Blessed One. Then the Blessed One extended his right arm
and said to King Pasenadi of Kosala: “Great king, this is Angulimala.”
Then King Pasenadi was frightened, alarmed, and terrified. Knowing
this, the Blessed One told him: “Do not be afraid, great king, do not be
afraid. There is nothing for you to fear from him.”
Then the king’s fear, alarm, and terror subsided. He went over to
the venerable Angulimala and said: “Venerable sir, is the noble lord
really Angulimala?”
“Yes, great king.”
“Venerable sir, of what family is the noble lord’s father? Of what
family is his mother?”
“My father is a Gagga, great king; my mother is a Mantani.”
“Let the noble lord Gagga Mantaniputta rest content. I shall provide
robes, alms food, resting place, and medicinal requisites for the noble
lord Gagga Mantaniputta.”

48
 Now at that time the venerable Angulimala was a forest dweller, an
alms food eater, a refuse rag wearer, and restricted himself to three
robes. He replied: “Enough, great king, my triple robe is complete.”
King Pasenadi then returned to the Blessed One, and after paying
homage to him, he sat down at one side and said: “It is wonderful,
venerable sir, it is marvellous how the Blessed One tames the
untamed, brings peace to the un-peaceful, and leads to Nibbana those
who have not attained Nibbana. Venerable sir, we ourselves could not
tame him with force and weapons, yet the Blessed One has tamed him
without force or weapons.”
Mn 86

In this verse the Blessed One compares training and taming people
with training and taming animals. It also describes extremely refined
states of mind that result from the training by the Blessed One.

1.6.3 “Among the teachers of training it is he who is called the

incomparable leader of persons to be tamed. So it was said. And with
reference to what was this said?
“Guided by the elephant tamer, bhikkhus, the elephant to be tamed
goes in one direction—east, west, north, or south. Guided by the horse
tamer, bhikkhus, the horse goes in one direction—east, west, north, or
south. Guided by the ox tamer, bhikkhus, the ox to be tamed goes in
one direction—east, west, north, or south.
“Bhikkhus, guided by the Tathagata, accomplished and fully
enlightened, the person to be tamed goes in eight directions.
Possessed of material form, he sees forms: this is the first direction.
Not perceiving forms internally, he sees forms externally: this is the
second direction. He is resolved only upon the beautiful: this is the
third direction. With the complete surmounting of the perceptions of
form, with the disappearance of perceptions of sensory impact, with
non-attention to perceptions of diversity, aware that ‘space is infinite’,
he enters upon and abides in the base of infinite space: this is the
fourth direction. By complete surmounting the base of infinite
consciousness, aware ‘that consciousness is infinite’, he enters upon
and abides in the base of infinite consciousness: this is the fifth
direction. By completely surmounting the base of infinite
consciousness, aware ‘that there is nothing’, he enters upon and
abides in the base of nothingness: this is the sixth direction. By
completely surmounting the base of nothingness, he enters upon and
abides in the base of neither perception nor non-perception: this is the
seventh direction. By complete surmounting the base of neither
perception nor non-perception, he enters upon and abides in the
cessation of perception and feeling: this is the eighth direction.
“Bhikkhus, guided by the Tathagata, accomplished and fully
enlightened, the person to be tamed goes in these eight directions.

49
 “So it was with reference to this that it was said: ‘Among teachers of
training it is he who is called the incomparable leader of those to be
tamed.”’
Mn 137

Sattha devamanussam
Teacher of Devas and Humanity
This is another example of the inclusiveness of the Teachings. The
Blessed One didn’t just pick the level of existence in most need of his
wisdom and exclude everyone else. There was never a ‘no deva need
enter’ or ‘no humans allowed between 12-3 PM, this session reserved
for ethereal’s’ sign hung up where the Blessed One taught. With the
Buddhasasana we have celestial beings of all levels coming to the Lord
Buddha for teachings. We are taught that the only significant
differences between ourselves and the devas are the nature of the
body…ours are coarse & relatively short lived, the devas have fine
material bodies, have more intense sense pleasures and are much,
much longer lived. Apart from this the two classes of beings are
remarkably similar. Deva and other celestials came to the rarest of
humans to ask their questions & to my reading of them, they seem
remarkably similar to the concerns of the humans. So when we hear
that the Blessed One ‘had a full house’, it really was a full house, even
the divinities were present.
Although the audience seems to be purely human, the fact that the
entire universe shook as a result of this statement of knowledge,
seems to suggest that there was more going on than was visible to the
normal eye.

1.7.1 “On one occasion the Blessed One was dwelling at the
Gotamaka Shrine near Vesali. There the Blessed One addressed the
monks thus:
“On the basis of direct knowledge I teach the Dhamma, O monks,
not without direct knowledge. On good grounds I teach the Dhamma,
not without good grounds. Convincingly I teach the Dhamma, not
unconvincingly. Therefore, monks, my advice should be followed and
my instruction accepted. This, monks, is sufficient for your satisfaction,
sufficient for your gladness, sufficient for your joy: fully enlightened is
the Blessed One; well proclaimed is the Blessed One’s Dhamma; well
conducted is the Sangha.”
Thus spoke the Blessed One. Gladdened, these monks approved the
Blessed One’s words. While this discourse was being spoken, the
thousandfold world system shook.
An 46 BMR

50
 Here the Blessed One compare himself with the lion and draws a
parallel between the lion being bad news for the animals that he preys
on and his teachings for the devas who think of themselves as
permanent.

1.7.2 “Monks, the lion, the king of beasts comes forth from his lair in
the evening. Then he stretches himself, surveys the four directions all
around, and roars three times his lion’s roar, after which he sets out in
search of prey.
Now whatever animals hear the lion’s roar are for the most part
gripped by fear, excitement and terror. Those animals which live in
holes hide in their holes; those which live in the forest resort to the
forest; and birds rise into the sky. All the royal elephants living in
villages, towns or capital cities, tethered with strong leather thongs,
burst and break those thongs and, voiding excrement, they run here
and there full of fear. So much power, O monks, has the lion, the king
of beasts, over the animals, so mighty is his influence and majesty.
Just so, monks, the Tathagata arises in the world, an arahant, fully
enlightened, accomplished in true knowledge and conduct, sublime,
knower of the world, unsurpassed leader of persons to be tamed,
teacher of devas and humans, the Enlightened One, the Blessed One.
He teaches the Dhamma thus: “Such is personality, such is the origin
of personality, such is the cessation of personality, such is the path
leading to the cessation of personality.”
Then, monks, whatever devas there be—long lived, lovely, full of
happiness, living a long time in their lofty celestial abodes—they too,
when hearing the Tathagata’s teaching of the Dhamma, are for the
most part gripped by fear, excitement and terror, and exclaim: ”Oh, we
who thought ourselves to be permanent are really impermanent. We
who thought ourselves to be secure are really insecure. We who
thought ourselves to be eternal are really mortal. So indeed we are
impermanent, insecure and mortal, and are within the sphere of
personality.”
So much power, O monks, has the Tathagata over the world with its
devas, so mighty is his influence and majesty.”
An 56

Mahamoggallana teaching the devas of the Tavatimsa heaven. He is

explaining to them how to be reborn in the heavenly realms. Although
clearly there is a very good chance that these beings achieved birth in
the heavenly realms without confidence in the Blessed One, it makes
sense that having that confidence increases your chances of having a
heavenly birth.

1.7.3 “At Savatthi. Then, just as quickly as a strong man might

extend his drawn—in arm or draw in his extended arm, the Venerable

51
Mahamoggallana disappeared from Jeta’s Grove and reappeared
among the Tavatimsa devas. Then a number of devatas belonging to
the Tavatimsa host approached the Venerable Mahamoggallana, paid
homage to him, and stood to one side. The Venerable Mahamoggallana
then said to those devatas:
“It is good, friends, to possess confirmed confidence in the Buddha
thus: ‘The Blessed One is…teacher of devas and humans, the
Enlightened One, the Blessed One.’ Because of possessing confirmed
confidence in the Buddha, some beings here, with the break up of the
body, after death, are reborn in a good destination, in a heavenly
world.”
Sn p 1807
The Blessed One teaching humans. Nigantha Nataputta is also
known as the founder of the Jains, a school that teaches that kamma
can be reduced by increasing bodily suffering. Because I am not
conversant with their teachings I will not engage in speculation. The
point here is that the Blessed One is engaged in teaching humans.

1.7.4 “Venerable sir, would a Tathagata utter speech as would be

unwelcome and disagreeable to others?”
“There is no one sided answer to that, prince.”
“Then, venerable sir, the Niganthas have lost in this.”
“Why do you say this, princes: ‘Then the Niganthas have lost in
this’?
Prince Abhaya then reported his entire conversation with Nigantha
Nataputta.
Now on that occasion a young tender infant was lying prone on
Prince Abhaya’s lap. Then the Blessed One said to Prince Abhaya:
“What do you think, prince? If, while you or your nurse were not
attending to him, this child were to put a stick or a pebble in his
mouth, what would you do to him?”
“Venerable sir, I would take it out. If I could not take it out at once, I
would take his head in my left hand, and crooking a finger of my right
hand, I would take it out even if it meant drawing blood. Why is that?
Because I have compassion for the child.”
“So too, prince, such speech as the Tathagata knows to be untrue,
incorrect and unbeneficial, and which is also unwelcome and
disagreeable to others: such is the speech the Tathagata does not
utter. Such speech as the Tathagata knows to be true and correct but
unbeneficial, and which is also unwelcome and disagreeable to others:
such speech the Tathagata does not utter. Such speech as the
Tathagata knows to be true, correct, and beneficial, but which is
unwelcome and disagreeable to others: the Tathagata knows the time
to use such speech. Such speech as the Tathagata knows to be true
and correct but unbeneficial, and which is welcome and agreeable to
others: such speech the Tathagata does not utter. Such speech as the

52
Tathagata knows to be true, correct, and beneficial, and which is
welcome and agreeable to others: the Tathagata knows the time to use
such speech. Why is that? Because the Tathagata has compassion for
beings.”
Mn 58 BMR

A statement of how the Buddha is best revered and paid homage to.

1.7.5 “And the Lord said: ‘Ananda, these sal-trees have burst forth
into an abundance of untimely blossoms…Divine music and song
sound from the sky in homage to the Tathagata. And yet, Ananda,
whatever monk, nun, male or female lay follower dwells practising the
Dhamma properly, and fulfils the Dhamma way, he or she honours the
Tathagata, reveres him, esteems him and pays him the supreme
homage. Therefore, Ananda, “We will dwell practising the Dhamma
properly and perfectly fulfil the Dhamma way”—this must be your
watchword.
Dn 16 BMR

The Bhikkhu Sumana explaining in verse how he has fulfilled the

Blessed One’s teaching of him.

1.7.6 Sumana: “That which the preceptor desired me to do with

regard to the teachings, when he helped me, who wished for the
undying, has been done by me.
I myself attained and realised the doctrine; it has not been by others
tradition. With purified knowledge and without doubt I explain it in your
presence.
I know my former habitation; my deva eye is purified. I have
obtained the true goal; the Buddha’s teaching has been done
I have been vigilant; my training has been well learned in your
teaching. All my asavas are annihilated; there is now no renewed
existence.
You taught me the noble vows; you were compassionate, you
helped me. Your exhortation was not in vain; I am your trained pupil.
Thag 330-4

53
Buddho Bhagavati
The Lord by Skilful Means Approaching Dhamma
Dhamma is only approachable through what are known as ‘skilful
means’. Sila or Virtue is a skilful means. So is meditation. All the
wholesome qualities and activities taught by the Blessed One are
skilful means. The point is that the Dhamma has always existed and
the only way the Lord Buddha or anyone else for that matter can ever
approach it, is through skilful means. We must let go of the
unwholesome, the unskilful in order to approach the Dhamma. This is
where renunciation comes in…we let go, renounce, make an ending of
things in order to approach the Deathless. This is why the Blessed One
never taught us to construct views, opinions, egos, philosophies. The
entire edifice that is the teachings of the Blessed One is the
embodiment of skilful means. Because he acted as he taught, we know
the Blessed One approached the Dhamma through the same skilful
means as he teaches us.

An explanation of ‘skilful means’ and how without them it is

impossible to approach the Dhamma and achieve liberation.

1.8.1 “And the Lord addressed the monks: ‘It is, monks, through not
understanding, not penetrating four things that I as well as you have
fared for a long time on round the cycle of rebirths? What are the four?
Through not understanding the Ariyan morality, through not
understanding the Ariyan wisdom, through not understanding the
Ariyan concentration, through not understanding the Ariyan liberation,
I as well as you have fared for a long time on round the cycle of
rebirths. And it is by understanding and penetrating the Ariyan
morality, the Ariyan concentration, the Ariyan wisdom, through not

54
understanding the Ariyan concentration, the Ariyan liberation that the
craving for becoming has been cut off, the tendency for becoming has
been exhausted, and there will be no more rebirth.’
Thus the Lord spoke. The Well Farer having thus spoken, the
Teacher said this:
Morality, samadhi, wisdom and final release,
Those glorious things Gotama came to know.
The Dhamma he’d discerned he taught his monks:
He whose vision ended woe to Nibbana’s gone.”

A verse from the Dhammapada that bluntly tells us that the

Buddha’s Dispensation is skilful means and that it is the only way to
achieve Liberation.
1.8.2
“Just this is the path,
There is no other to purify vision.
Follow it and that will be Mara’s bewilderment.
Following it,
You put an end
To suffering and stress.
I have taught you this path for the extraction of arrows.
It is for you to strive ardently.
Tathagata’s simply point out the way.
Those who practice,
Absorbed in jhana: from Mara’s bonds they’ll be freed.
Dhp 273-6 BMR

A description of what the Blessed One understood a sage to be. It

very unambiguously describes skilful means. The other quotes
mentioned skilful means and the importance of it, the Muni Sutta
simply tells us what they are.

1.8.3 Muni Sutta (The Sage).

“Fear arises because of intimacy. Sensual desire is born of the
household life. Homelessness and detachment is, therefore
appreciated by the sage.

55
 One who cuts off defilements that have arisen, who would not plant
them again and who would not enter into what is being grown, he is
said to be the solitary wandering sage. That great sage has seen
Nibbana.
Having considered the ground, having discarded the seed and not
supplying the moisture for the growth of that seed; having abandoned
sophistry, that sage who has seen the end of birth cannot be
categorically described.
He who has known all kinds of births, but does not desire to enter
into any of them, such a sage is free from greed and desire, he toils
not, for he has reached the Other Shore.
One who has overcome all, who knows all, who is intelligent, who
does not cling to any object, who has abandoned everything, who has
freed himself by destroying desire, is called a sage by the wise.
One who possesses the strength of wisdom, born of the moral
precepts and restraints, who is tranquil in mind and delights in
meditation, who is mindful, free from attachment, free from the
fallowness of the mind and the Intoxicants…
The sage who wanders alone, who is diligent and undisturbed by
praise and blame, not frightened by noises—like a lion, not caught in
the net—like the wind, not soiled by water—like the lotus, leading
others, but not led by others, is…
One who is as firm as the post in the bathing place, controlled over
what others say, passionless, whose sense organs are well composed,
is…
One who is firm minded and as straight as a shuttle, who despises
evil actions, investigating what is good and bad, is…
One who is self restrained and does not commit evil, that wise one,
whether young or middle aged, whose mind is well restrained, who is
not provoked and does not provoke others, is…
The monk who depends on others, who does not praise or blame the
giver when he has received alms either from the top, or the middle, or
the remainder and who neither flatters nor treats with disrespect, is…
The sage who wanders alone, who has abstained from sexual
intimacy, who even in his youth is not attached to anything, who has
detached himself from pride and indolence, is…
One who has known the world, who has perceived the highest truth,
who has crossed the flood and the sea of existence, who has cut the
ties of rebirth, who has no clinging to sense objects, who is free from
Intoxicants, is…
The sage who is accustomed to living in distant places, the ego-less
and well conducted one and the householder who supports a family—
they are not equal. For the householder is unrestrained and destroys
living beings; the sage is self restrained and protects living beings. The
blue necked peacock which flies through the air, never approaches the
speed of the swan. Similarly, the householder can never resemble the

56
monk who is endowed with the qualities of a sage who meditates aloof
in the jungle.”
Sn 12

This ends the chapter on the Recollection of the Buddha. Reflecting

that the Blessed One only wanted us to enjoy the freedom from
suffering that he experienced and taught the way to, we bow our
heads in reverence to the Blessed One.

Dhammanussati
Recollection of the Dhamma.
“Q. What is the recollection of the Law? What is the practising of it?
What are its salient characteristic, function and near cause? What is
the procedure?
The Law means extinction, Nibbana, or the practice by means of
which extinction, Nibbana, is reached. The destruction of all activity,
the abandoning of all defilements, the eradication of all craving, the
becoming stainless and tranquil—these are called extinction, Nibbana.
What are the practices leading to extinction, Nibbana? Namely, the
four foundations of mindfulness, the four right efforts, the five powers,
the seven factors of enlightenment, the Noble Eightfold Path—these
are called the practices leading to Nibbana. The recollection of the Law
is the virtue of renunciation and the virtue of the Way. This recollection
is recollectedness and right recollectedness. Thus is recollection of the
Law to be understood. The undisturbed dwelling of the mind in this
recollection is the practising of it. The awareness of the virtues of the
Law is its salient characteristic. Analysis of the Law is its function. The
understanding of the meaning is its near cause. Its benefits are equal
to those of the recollection of the Buddha.
“What is the procedure?”: The new yogin goes to a place of solitude
and keeps his mind undisturbed.
Vimutti Magga page: 149

Reverence for the Dhamma.

57
 On one occasion, monks, I was dwelling at Uruvela on the bank of
the river Neranjara at the foot of the Goatherds Banyan Tree just after I
had attained perfect enlightenment. Then, while I was dwelling alone in
seclusion, a reflection arose in my mind thus: “One dwells in suffering
if one is without reverence and deference. Now what ascetic or
brahmin can I honour and respect and dwell in dependence on?
“I should honour and respect and dwell in dependence on another
ascetic or brahmin for the fulfilled aggregate of virtue. In this world,
however, with its devas, Mara and Brahma, in this generation with its
ascetics and brahmins, its devas and humans, I do not see another
ascetic or brahmin more perfect in virtue than myself whom I could
honour and respect and dwell in dependence on.
“I should honour and respect and dwell in dependence on another
ascetic or brahmin for the fulfilment of the unfulfilled aggregate of
concentration. In this world, however…I do not see another ascetic or
brahmin more perfect in concentration than myself whom I could
honour and respect and dwell in dependence on.
“I should honour and respect and dwell in dependence on another
ascetic or brahmin for the fulfilment of the unfulfilled aggregate of
wisdom. In this world, however…I do not see another ascetic or
brahmin more perfect in wisdom than myself whom I could honour and
respect and dwell in dependence on.
“I should honour and respect and dwell in dependence on another
ascetic or brahmin for the fulfilment of the unfulfilled aggregate of
liberation. In this world, however…I do not see another ascetic or
brahmin more perfect in liberation than myself whom I could honour
and respect and dwell in dependence on.
‘Let me then honour and respect and dwell in dependence on this
very Dhamma to which I have fully awakened.”
Then, having known with his own mind the reflection in my mind,
just as quickly as a strong man might extend his drawn-in arm or draw
in his extended arm, the Brahma Sahampatti disappeared from the
Brahma world and appeared before me. He arranged his upper robe
over one shoulder, knelt to the ground, saluted me reverentially, and
said to me: “So it is, Blessed One! So it is, Sublime One! Venerable Sir,
those who were Arahants, the Fully Enlightened Ones in the past-those
Blessed Ones too honoured and respected and dwelt in dependence on
the Dhamma itself. Those who will be Arahants, Fully Enlightened Ones
in the future-those Blessed Ones too will honour and respect the
Dhamma. Let the Blessed One too, who is at present the Arahant, the
Fully Enlightened One, honour and respect and dwell in dependence
just on the Dhamma itself.
This is what Brahma Sahampatti said. Having said this, he further
said this:
“Those who were Buddhas in the past,
And those who will be future Buddhas,

58
 And he who is now the supreme Buddha
Removing the sorrow of many beings—
All dwell revering the true Dhamma
And so they dwelt and will dwell too.
This is the natural law among the Buddhas.
Therefore one who desires his own good,
Aspiring for spiritual greatness,
Should humbly respect the true Dhamma,
Recollecting the Buddhas Teaching.
This, monks, is what Brahma Sahampatti said. Having spoken thus
he paid homage to me and departed, keeping me on the right. Then,
monks, having understood Brahmas request and also what is suitable
for myself, I dwelt honouring and respecting and depending on that
very Dhamma to which I had awakened. But since the Sangha too has
attained greatness, I also have deep reverence for the Sangha.”
An 53

“Why are so many people here afraid

When the path has been taught with so many bases?
I ask you, O Gotama, broad of wisdom:
On what should one take a stand
To have no fear of the other world?”
“Having directed speech and mind rightly,
Doing no evil deeds with the body,
Dwelling at home with ample food and drink,
Faithful, gentle, generous, amiable:
When one stands on these four things,
Standing firmly on the Dhamma,
One need not fear the other world.”
Sn p 135

The procedure for this recollection is identical to that followed in the

Recollection of the Buddha.

59
Svakkahto bhaggavato dhammo
Sanditthiko akaliko ehipassiko
Opanayiko paccatam veditabbo vinnuhiti
The Dhamma is well expounded by the Blessed One,
Apparent here and now, timeless, encouraging investigation,
Leading onwards, to be experienced individually by the wise.

Svakkahto bhaggavato dhammo

60
The Dhamma is well expounded by the Blessed One.
A reading of the suttas will quickly show that the teachings of the
Blessed One are remarkably consistent, there are no contradictions
despite the modern English translations of the suttas being roughly
3000 pages. Even in the technical sections of the Samyutta Nikaya
there is nothing that contradicts the teachings found in for example
the Majjhima Nikaya or the Sutta Nipata. Such a vast collection of
teachings covering every conceivable question that might be asked,
and not one contradiction. We all know of teachings where the scale is
much smaller and the contradictions numerous. Also the Dhamma
taught by the Blessed One simply makes sense, it is logical. It is ‘well
expounded’ because it is relevant and it works as a way of living. ‘Well
expounded’ can also apply to the fact that seekers of a wide range of
intellectual capacity came to the Buddha, asked their questions & had
them answered in a manner that they understood. Not easy to tailor
every answer to the exact capacity of the questioner. ‘Well expounded’
because it works for us, here and now.

Here the Blessed One gives us an alternative to Buddhanussati.

2.1.1 “If you cannot recollect me, then you should recollect the
Dhamma thus: ‘The Dhamma has been well expounded by the Blessed
One, directly visible, immediate, inviting one to come and see,
applicable, to be personally experienced by the wise.’ For when you
recollect the Dhamma, bhikkhus, whatever fear or trepidation or terror
you have will be abandoned.”

A statement by the Blessed One that he has no fear that someone

might come along and be able to find where he has not expounded the
Dhamma totally, completely, without contradiction.

2.1.2 “The Dhamma, monks, has been well expounded by the

Tathagata. I do not see any ground on which an ascetic or brahmin or
deva or Mara or Brahma or anyone else in the world might reasonably
reproach me, saying, “For such a reason your Dhamma is not well
expounded”. Since I do not see any ground, I dwell secure, fearless
and self confident.”
“The way leading to Nibbana has been well proclaimed by me to my
disciples, so that my disciples who practice accordingly, by the
destruction of the taints, in this very life enter and dwell in the
taintless liberation of mind, liberation by wisdom, having realised it for
themselves by direct knowledge. I do not see any ground by which an
ascetic or brahmin or deva or Mara or Brahma or anyone might
reproach me, saying “For such a reason the way leading to Nibbana
has not been well proclaimed by you”. Since I do not see any ground, I
dwell secure, fearless and self confident.”

61
 An 145
We can find out for ourselves that the Dhamma is well expounded
by the simple expedient of practising it for ourselves. Following
instructions is a very quick way to find out if they are clear and
comprehensive. A period of practising the Buddhas Dhamma will prove
to us that it was well expounded.

2.1.3 “Bhikkhus, when a Tathagata, accomplished, fully enlightened,

claims to propound the full understanding of all types of clinging, he
completely describes the understanding of all types of clinging: he
describes the full understanding of clinging to sensual pleasures,
clinging to views, clinging to rules and observances and clinging to a
doctrine of self.
“Bhikkhus, in such a Dhamma and discipline as that, it is plain that
confidence in the teacher is rightly directed, that confidence in the
Dhamma is rightly directed, that fulfilment of the precepts is rightly
directed, and that affection among companions in the Dhamma is
rightly directed. Why is that? Because that is how it is when the
Dhamma and Discipline is well proclaimed and well expounded,
emancipating, conducive to peace, expounded by one who is fully
enlightened.”
Mn 11

Does the explanation of how and why the Dhamma is well

expounded by the Blessed One need to get any clearer?

2.1.4 “Bhikkhus, the Dhamma is well proclaimed by me thus it is

clear, open, evident and free of patchwork. In the Dhamma that is well
proclaimed by me thus, which is clear, open, evident, and free of
patchwork, there is no future round for manifestation in the case of
those bhikkhus who are arahants with taints destroyed, who have lived
the holy life, done what had to be done, laid down the burden, reached
the true goal, destroyed the fetters of being, and are completely
liberated through final knowledge.”
“Bhikkhus, the Dhamma well proclaimed by me thus is clear…free
of patchwork. In the Dhamma well proclaimed by me thus, which is
clear…free of patchwork, those bhikkhus who have abandoned the five
lower fetters are all due to appear spontaneously [in the Pure Abodes]
and there attain final Nibbana, without ever returning from that world.
“Bhikkhus, the Dhamma well proclaimed by me thus is clear…free
of patchwork. In the Dhamma well proclaimed by me thus, which is
clear…free of patchwork, those bhikkhus who have abandoned the
three lower fetters and attenuated lust, hate, and delusion are all once
returners, returning once to this world to make an end of suffering.
“Bhikkhus, the Dhamma well proclaimed by me thus is clear…free
of patchwork. In the Dhamma well proclaimed by me thus, which is

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clear…free of patchwork, those bhikkhus who have abandoned three
fetters are all stream-enterers, no longer subject to perdition, bound
for deliverance and headed for enlightenment.
“Bhikkhus, the Dhamma well proclaimed by me thus is clear…free
of patchwork. In the Dhamma well proclaimed by me thus, which is
clear…free of patchwork, those bhikkhus who are Dhamma followers or
faith followers are all headed for enlightenment.
“Bhikkhus, the Dhamma well proclaimed by me thus is clear, open,
evident, and free of patchwork. In the Dhamma well proclaimed by me
thus, which is clear, open, evident, and free of patchwork, those
bhikkhus who have sufficient faith in me, sufficient love for me are all
headed for heaven.”
Mn 22

The simple fact that people practising the Dhamma taught by the
Buddha were able to achieve such progress in amazingly short periods
of time is proof that the Dhamma was expounded in a clear, logical,
comprehensible manner.

2.1.5 ”Let alone one day and night, prince. When a bhikkhu who
possesses these five factors of striving finds a Tathagata to discipline
him, then being instructed in the evening, he might arrive at
distinction in the morning; being instructed in the morning, he might
arrive at distinction in the evening.”
When this was said, Prince Bodhi said to the Blessed One: “Oh the
Buddha! Oh the Dhamma! Oh how well proclaimed is the Dhamma! For
one who is instructed in the evening might arrive at distinction in the
morning, and one who was instructed in the morning might arrive at
distinction in the evening.”
Mn 85

The Dhamma compared to a field. There is the idea that if the

Dhamma wasn’t as well expounded as the Blessed One clearly did
expound it, that we wouldn’t have it now. Because the Dhamma, like
the field is properly laid out and cleared of obstacles, it is able to last
for a long time.

2.1.6 “Suppose, Mahanama, there is a good field, a good piece of

ground, well cleared of stumps, and the seeds sown there would be
unbroken, unspoilt, undamaged by wind and sun, fertile, planted
securely, and the sky would send down proper rainfall. Would those
seeds come to growth, increase and expansion?”
“Yes, venerable sir.”
“So too, Mahanama, here a Dhamma is well expounded, well
proclaimed, emancipating, conducive to peace, proclaimed by one who
is perfectly enlightened. This, I say, is like the good field.”

63
 Sn Mahavagga p 1816

Sanditthiko
Apparent here and now
The Dhamma is ‘apparent here and now’, because it is everywhere.
You don’t have to look very far to see the Four Noble Truths. Once we
begin to observe the Precepts the benefits of that observance manifest
themselves very quickly. Any intelligent person can observe the
hindrances in their mind, so both the wholesome and the unwholesome
manifest as observable objects in the mind once we begin to engage in
Dhamma practice. Thus the Dhamma is ‘apparent here and now’.

There is the recurring practicality in the Dhamma. The Dhamma is

apparent here and now because it is practical. Almost anybody can see
that bad behaviour brings unhappiness. This conversation between the
Buddha and a brahmin illustrates how the Dhamma ‘is visible here
and now’.

2.2.1 “Once a certain brahmin approached the Blessed One…and

spoke to him thus: “It is said, Master Gotama, ‘The Dhamma is directly
visible’. In what way, Master Gotama, is the Dhamma directly visible,
immediate, inviting one to come and see, worthy of application, to be
personally experienced by the wise?”
“When, brahmin, a person is impassioned with lust, overwhelmed
and infatuated with lust, then he plans for his own harm, for the harm
of others and the harm of both; and he experiences in his mind
suffering and grief. He also behaves badly by body, speech and mind,
and he does not understand, as it really is, his own good, the good of
others, the good of both. But when that lust has been abandoned, he
neither plans for his own harm, nor the harm of others, nor for the
harm of both; and he does not experience in his mind suffering and
grief. He will not behave badly by body, speech or mind and he will
understand, as it really is, his own good, the good of others, and the
good of both. In this way, brahmin, the Dhamma is directly visible,
immediate, inviting one to come and see, worthy of application, to be
personally experienced by the wise.
“When, brahmin, a person is depraved through hatred,
overwhelmed and infatuated with hatred…when a person is bewildered
through delusion, overwhelmed and infatuated with delusion, then he
plans for his own harm and the harm of others, for the harm of both;
and he experiences in his mind suffering and grief. He also behaves
badly by body, speech and mind, and he does not understand, as it

64
really is, his own good, or the good of others, or the good of both. But
when hatred and delusion have been abandoned, he neither plans for
his own harm, nor for the harm of others, nor for the harm of both; and
he does not experience in his mind suffering and grief. He will not
behave badly by body, speech or mind, and he will understand, as it
really is, his own good, the good of others, or the good of both. In this
way, brahmin, the Dhamma is directly visible, immediate, inviting one
to come and see, worthy of application, to be personally experienced
by the wise.”
An 31
Here Nibbana seems to be a synonym for Dhamma.
2.2.2 “Once the brahmin Janussoni approached the Blessed One…
and spoke to him thus: “It is said, Master Gotama, ‘Nibbana is directly
visible.’ In what way, Master Gotama, is Nibbana directly visible,
immediate, inviting one to come and see, worthy of application, to be
personally experienced by the wise?”
“When, brahmin, a person is impassioned with lust…depraved
through hatred…bewildered through delusion, overwhelmed and
infatuated by delusion, then he plans for his own harm, the harm of
others, for the harm of both; and he experiences in his mind suffering
and grief. But when lust, hatred and delusion have been abandoned,
he neither plans for his own harm, the harm of others, nor the harm of
both; and he does not experience in his mind suffering and grief. In this
way, brahmin, Nibbana is directly visible, immediate, inviting one to
come and see, worthy of application, to be personally experienced by
the wise.
Since he experiences the complete destruction of lust, hatred and
delusion, in this way, brahmin, Nibbana is directly visible, immediate,
inviting one to come and see, worthy of application, to be personally
experienced by the wise.”
An 32

Because the Dhamma is ‘visible here and now’, those practising it

are capable of producing permanent change in themselves to the point
where they are unable to return to their former habits and beliefs.
2.2.3 “Bhikkhus, knowing and seeing in this way, would you speak
thus: ‘The Teacher is respected by us. We speak out of respect for the
Teacher’?”—“No, venerable sir.”—“Knowing and seeing in this way,
would you speak thus: ‘The Recluse says this, and so do other recluses,
but we do not speak thus.’?”—“No, venerable sir”. “Knowing and
seeing in this way, would you return to the observances, tumultuous
debates, and auspicious signs of ordinary recluses and brahmins,
taking them as the core of the holy life?”—“No, venerable sir.”—“Do
you speak only of what you have known, seen and understood for
yourselves?”—“Yes, venerable sir.”

65
 Good, bhikkhus. So you have been guided by me with this Dhamma,
which is visible here and now, immediately effective, inviting
inspection, onward leading, to be experienced by the wise for
themselves. For it is with reference to this that it has been said:
‘Bhikkhus, this Dhamma is visible here and now, immediately effective,
inviting inspection, onward leading, to be experienced by the wise for
themselves.”
Mn 38

Here we have a devata trying to tempt the Venerable Samiddhi. It is

interesting to note that the Venerable produces a refutation that runs
contrary to common wisdom.

2.2.4 “Then, when the night had advanced, a certain devata of

stunning beauty, illuminating the entire hot springs, approached the
Venerable Samiddhi. Having approached, she stood in the air and
addressed Venerable Samiddhi in verse:
“Without having enjoyed you seek alms, bhikkhu
you don’t seek alms after you’ve enjoyed.
First enjoy, bhikkhu, then seek alms:
Don’t let time pass you by!”
“I do not know what the time might be;
The time is hidden and cannot be seen.
Hence, without enjoying, I seek alms:
Don’t let time pass me by!
Then that devata alighted on the earth and said to the Venerable
Samiddhi: “You have gone forth while young, bhikkhu, a lad with black
hair, endowed with the blessing of youth, in the prime of life, without
having dallied in sensual pleasures. Enjoy human sensual pleasures
bhikkhu; do not abandon what is directly visible for what takes time.”
“I have not abandoned what is directly visible, friend, in order to
pursue what takes time. I have abandoned what takes time in order to
pursue the directly visible. For the Blessed One, friend, has stated that
sensual pleasures are time consuming, full of suffering, full of despair,
and the danger in them is still greater, while this Dhamma is directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.”
Sn p 98

66
 The pressure is increased Mara himself shows up to tempt the
Sangha back to the ways of a householder.

2.2.5 “Thus I have heard. On one occasion the Blessed One was
dwelling among the Sakyans at Silavati. Now on that occasion, a
number of bhikkhus were dwelling not far from the Blessed One—
diligent, ardent and resolute. Then, Mara the Evil One manifested
himself in the form of a brahmin, with a large matted topknot, clad in
antelope hide, old, crooked like a roof bracket, wheezing, hold a staff
of udumbara (unable to determine a common name for the wood. AA).
He approached those bhikkhus and said to them: “You, sirs, have gone
forth while young, lads with black hair, endowed with the blessing of
youth, in the prime of life, without having dallied in sensual pleasures.
Enjoy human sensual pleasures, sirs, do not abandon what is directly
visible in order to pursue what takes time.”
“We have not abandoned what is directly visible, friend, in order to
pursue what takes time. I have abandoned what takes time in order to
pursue the directly visible. For the Blessed One, friend, has stated that
sensual pleasures are time consuming, full of suffering, full of despair,
and the danger in them is still greater, while this Dhamma is directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.”
When this was said, Mara the Evil One shook his head, lolled his
tongue, knit his brow into three furrows, and departed leaning on his
staff.
Then those bhikkhus approached the Blessed One, paid homage to
him, sat down to one side and reported everything in full. The Blessed
One said: “That was not a brahmin, bhikkhus. That was Mara the Evil
One, who came in order to confound you.” Then the Blessed One,
having understood the meaning of this, on that occasion recited this
verse:
“How could a person incline to sensual pleasures
Who has seen the source whence suffering springs?
Having known acquisition as a tie in the world,
A person should train for its removal.”
Sn p 211

The Dhamma is presented as something that is everywhere. There

is on a very real plane no difference between our lives and the
Dhamma, that is why the Dhamma is visible here and now.

2.2.6 “Then the Venerable Upavana approached the Blessed One…

and said to him: “Venerable sir, it is said. ‘the directly visible Dhamma,
the directly visible Dhamma.’ In what way, venerable sir, is the

67
Dhamma directly visible, immediate, inviting one to come and see,
applicable, to be personally experienced by the wise?”
“Here, Upavana, having seen a form with the eye, a bhikkhu
experiences the form as well as lust for the form. He understands that
lust for forms exists internally thus: ‘There is in me lust for forms
internally.’ Since that is so, Upavana, the Dhamma is directly visible,
immediate, inviting one to come and see, applicable, to be personally
experienced by the wise.”
“Further, Upavana, having heard a sound with the ear…having
cognised a mental phenomenon with the mind, a bhikkhu experiences
the mental phenomenon as well as lust for the mental phenomenon.
He understands that lust for mental phenomenon exists internally thus;
‘There is in me lust for mental phenomenon internally.’ Since that is so,
Upavana, the Dhamma is directly visible, immediate, inviting one to
come and see, applicable, to be personally experienced by the wise.”
“But here, Upavana, having seen a form with the eye, a bhikkhu
experiences the form without experiencing lust for the form. He
understands that lust for forms does not exist internally thus: ‘There is
in me no lust for forms internally.’ ‘Since this is so, Upavana, the
Dhamma is directly visible, immediate, inviting one to come and see,
applicable, to be personally experienced by the wise.”
“Further, Upavana, having heard a sound with the ear…having
cognised a mental phenomenon with the mind, a bhikkhu experiences
mental phenomenon without experiencing lust for the mental
phenomenon. He understands that lust for mental phenomenon does
not exist internally. ‘Since this is so, Upavana, the Dhamma is directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.”
Sn p 1155

Again that wonderfully pragmatic approach to the Dhamma that

engaged people in the Buddha’s time and still engages us today. The
Blessed One never took the Dhamma to an intellectual level, it is
always rooted in the world that all of us deal with and can understand.

2.2.5 “Once a wandering ascetic, Moliya Sivaka, addressed the

Blessed One as follows: “It is said, venerable sir, ‘The Dhamma is
directly visible’. In what way, venerable sir, is the Dhamma directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise?
“Well, Sivaka, I shall in return question you about this. You may
answer as you see fit. What do you think, Sivaka: when there is greed
in you, will you know, ‘ there is greed in me’? And when there is no
greed in you, will you know, ‘there is no greed in me’?—Yes, venerable
sir, I shall know.”

68
 “If you thus know of the greed present in you that is there; and
when greed is absent it is absent—that is a way the Dhamma is
directly visible. “What do you think, Sivaka: when there is hatred or
delusion in you, will you know, ‘There is hatred,…There is delusion in
me? And when there is no hatred,…no delusion in you, will you know,
‘There is no hatred,…no delusion in me’?—Yes, venerable sir, I shall
know.”
If you thus know of the hatred or delusion present in you that is
there; and when hatred and delusion is absent that it is absent—that is
the way that the Dhamma is directly visible. In this way, Sivaka, the
Dhamma is directly visible, immediate, inviting one to come and see,
applicable, to be personally experienced by the wise.”
An 126

Akaliko
Timeless
The Dhamma is truly timeless. Timeless because the centuries that
have rolled by since the Blessed One’s Parinibbana have not altered
the Dhamma. The Dhamma is the one map that will never be
superseded by new discoveries. It is timeless, because we with simple
commonsense can see the Four Noble Truths just like the Lord Buddha
did. Timeless because the logic is still the same. Timeless because the
realities of old age, sickness, death are still with us. Timeless because
the wise among us are still using the Dhamma to realise the ending of
the round of Samsara.
2.3.1 “The teaching of the Buddha is an unchanging truth. The
Buddha revealed this truth 2500 years ago, and its been the truth ever
since. This teaching should not be added to or diminished. The Buddha
said, “What the Tathagata has laid down should not be discarded, and
what has not been laid down by the Tathagata should not be added
on.” He sealed off the teachings. Why did the Buddha seal them off?
Because these teachings are the words of one who has no defilements.
No matter how the world may change, these teachings are unaffected,
they don’t change with it. If something is wrong, does saying it’s right
make it any less wrong? If something is right, does that change just
because people say it’s not? Generation after generation may come
and go, but these things don’t change, because these teachings are
the truth.”
Ajahn Chah FFTH

2.3.2 “The teachings of Buddhism are carried by words, by symbols

that point to living verities in forest and river, mind and matter. To see
these verities is to see the Dhamma, and to see the Dhamma is to see

69
the Buddha. Both timelessly point towards deliverance—past all the
ditches and fences of opinion toward a pure landscape uncontaminated
by self-deceit.”
Bhikkhu Nyanasobhano LoW

Ehipassiko
Encouraging investigation
Of all the modern Teachings, only the Buddha and the Dhamma
actively encourage us to investigate, to ask questions, to sit and think
about what it is that we are being taught. Rather than blankly
accepting the Teachings of the Blessed One purely because he is the
one doing the teaching, we are encouraged to test, verify, use the
teachings. This is not a new thing for sceptical Westerners, ancient
India was alive with spiritual endeavour and enquiry. Wandering
teachers of various types and levels of honesty were common. Sooner
or later the Blessed One was going to be asked what made him and his
teachings any different from the ascetic who came before or after him.
His reply which I will reproduce in full, is revolutionary:

The most well known example of the Blessed One encouraging us

not to take his teachings purely on face value the Kalama Sutta.

2.4.1 “Thus I have heard. On one occasion the Blessed One was
wandering on tour with a large Sangha of monks when he arrived at a
town of the Kalamas named Kesaputta. Now the Kalamas of Kesaputta
heard: “It is said the ascetic Gotama, the Sakyan son who went forth
from a Sakyan family, has arrived at Kesaputta. Now a good report
about the master Gotama has been circulating thus: ‘That Blessed One
is an arahant, fully enlightened, accomplished in true knowledge and
conduct, sublime, knower of the world, unsurpassed leader of persons
to be tamed, teacher of devas and humans, the Enlightened One, the
Blessed One. He makes known this world with its devas, with Mara,

70
with Brahma, this generation with its ascetics and brahmins, with its
devas and humans, having realised it through his own direct
knowledge. He teaches Dhamma that is good in the beginning, good in
the middle and good in the end, with the right meaning and
expression; he reveals a holy life that is perfectly complete and
purified.’ Now it is good to see arahants such as this.”
Then the Kalamas of Kesaputta approached the Blessed One. Some
paid homage to him and sat down to one side; some exchanged
greetings with him and, after their greetings and cordial talk, sat down
to one side; some saluted reverentially and sat down to one side; some
remained silent and sat down to one side. Then the Kalamas said to
the Blessed One:
“There are, Lord, some ascetics and brahmins who come to
Kesaputta. They explain and elucidate their own doctrines, but
disparage, debunk, revile and vilify the doctrines of others. But then
some other ascetics and brahmins come to Kesaputta, and they too
explain and elucidate their own doctrines, but disparage, debunk,
revile and vilify the doctrines of others. For us, Lord, there is perplexity
and doubt as to which of these good ascetics speak truth and which
speak falsehood.”
“It is fitting to be perplexed, O Kalamas, it is fitting for you to be in
doubt. Doubt has arisen in you about a perplexing matter. Come,
Kalamas. Do not go by oral tradition, by lineage of teaching, by
hearsay, by a collection of scriptures, by logical reasoning, by
inferential reasoning, by reflection on reasons, by the acceptance of a
view after pondering it, by the seeming competence of a speaker, or
because you think, ‘The ascetic is our teacher.’ But when you know for
yourselves, ‘These things are unwholesome, these things are
blameable; these things are censured by the wise; these things if
undertaken and practised lead to harm and suffering’, then you should
abandon them.
“What do you think, Kalamas? When greed and delusion arise in a
person, is it for his welfare or harm?—“For his harm, Lord.”—“Kalamas,
a person who is greedy, hating and deluded, overpowered by greed,
hate and delusion, his thoughts controlled by them, will destroy life,
take what is not given, engage in sexual misconduct and tell lies; he
will also prompt others to do likewise. Will that conduce to his harm
and suffering for a long time?”—“Yes, Lord.”
“What do you think, Kalamas? Are these things wholesome or
unwholesome?”—“Unwholesome, Lord.”—“Blameable or
blameless?”—“Blameable, Lord.”—“Censured or praised by the
wise?”—“Censured, Lord.”—“Undertaken and practised, do they lead
to harm and suffering or not, or how is it in this case?”—“Undertaken
and practised, these things lead to harm and suffering. So it appears to
us in this case.”

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 “It was for this reason, Kalamas, that we said: Do not go by oral
tradition…
“Come, Kalamas. Do not go by oral tradition, by lineage of teaching,
by hearsay, by a collection of scriptures, by logical reasoning, by
inferential reasoning, by reflection on reasons, by the acceptance of a
view after pondering it, by the seeming competence of a speaker, or
because you think, ‘The ascetic is our teacher.’ But when you know for
yourselves, ‘These things are wholesome, these things are blameless,
these things are praised by the wise; these things, if undertaken and
practised, lead to welfare and happiness’, then you should engage in
them.”
An 36

Opanayiko paccatam veditabbo vinnuhiti

Leading onwards, to be experienced individually by the wise
The Dhamma leads onwards because once we begin to investigate
it, once we begin to use it, it leads us away from where we are now.
The Dhamma leads us in only one direction…Nibbana. It has to be
experienced individually by the wise, because no two of us are exactly
the same. Even twins experience different kamma. One twin may have
an easy adolescence, the other may experience severe depression,
nearly identical genome, nearly identical upbringing, different
outcomes. Therefore the Dhamma has to be an individual thing.

2.5.1 “This was said by the Lord…

“Bhikkhus, whatever recluses and brahmins do not understand as it
actually is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the
cessation of suffering’; ‘This is the course leading to the cessation of
suffering’—these recluses and brahmins are not considered by me to
be truly recluses among recluses, to be brahmins among brahmins.
These venerable ones live without having realised and achieved here

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and now by their own direct knowledge the aim of being a recluse, the
aim of being a brahmin.
“But, bhikkhus, whatever recluses and brahmins understand as it
actually is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the
cessation of suffering’; ‘This is the course leading to the cessation of
suffering’—these recluses and brahmins are considered by me to be
truly recluses among recluses, to be brahmins among brahmins. These
venerable ones have realised here and now and by their own direct
knowledge the aim of being a recluse, the aim of being a brahmin.’
Those who do not understand suffering,
Or how suffering is produced,
Or where suffering finally stops
Altogether without remainder,
And who do not know that path
Leading to relief from suffering—
They are destitute of mind release
And lack release by wisdom too;
Unable to make an end of it,
They go on taking birth and ageing
But those who understand suffering,
And how suffering is produced,
And where suffering finally stops
Altogether without remainder,
And who also know the path
Leading to relief from suffering
They possess that mind release
And the release by wisdom too;
Able to make an end of it
They never again take up birth and age.
Iti 103

This brings to an end the chapter on the Recollection of the Dhamma.

Truly the Dhamma is good in the beginning, good in the middle, good
in the end. With our hearts full of wonder and reverence, we bow our
heads to the Dhamma.

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Sanghanussati:
Recollection of the Sangha
Q. What is the recollection of the Community of Bhikkhus? What is
the practising of it? What are its salient characteristic, function and
near cause? What is the procedure?
A. The congregation of the saints is the Community of Bhikkhus.
This is called the Community of Bhikkhus. The yogin remembers the
virtue of the observances of the Community of Bhikkhus. This
recollection is recollectedness and right recollectedness. Such is the
recollection of the Community of Bhikkhus to be understood. The
undisturbed dwelling of the mind in this recollection is the practising of
it. Awareness of the virtues of the Community of Bhikkhus is its salient
characteristic; reverence its function; appreciation of the virtues of the
Community of Bhikkhus is its near cause. Its benefits are equal to
those of the recollection of the Buddha.
Vimutti Magga page: 150
In Praise of the Sangha
On one occasion the Blessed One was dwelling at Savatthi in the
Eastern Park, in the Mansion of Migara’s Mother. On that occasion—the
Uposatha day of the fifteenth—the Blessed One was sitting surrounded

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by the Sangha of monks. Then surveying the silent Sangha of monks,
the Blessed One addressed the monks thus:
“This assembly, O monks, is free from prattle, free from chatter. It is
pure, established in the essence. This Sangha of monks is an assembly
of a kind rarely seen in the world. This Sangha of monks is an assembly
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of
reverential salutations, an unsurpassed field of merit for the world. This
Sangha of monks is an assembly of a kind such that a small gift given
to it becomes great and a great gift still greater. This Sangha of monks
is an assembly of a kind that it would be worth travelling many
leagues to see, even with a travel bag.
There are monks in this Sangha who dwell having attained the
status of devas; monks who dwell having attained the status of
Brahma; monks who dwell having attained the imperturbable; monks
who dwell having attained the status of noble ones.
“And how has a monk attained a status of a deva? Here, monks,
secluded from sensual pleasures, secluded from unwholesome states,
a monk enters and dwells in the first jhana…in the fourth jhana, which
is neither painful nor pleasant and include the purification of
mindfulness by equanimity. It is in such a way that a monk has
attained the status of a deva.
“And how has a monk attained the status of a Brahma?” Here,
monks, a monk dwells pervading one quarter with a mind imbued with
loving-kindness, likewise the second quarter, the third and the fourth.
Thus above, below, across and everywhere, and to all as to himself, he
dwells pervading the world with a mind imbued with loving-kindness,
vast, exalted, measureless, without hostility, and without ill-will. He
dwells pervading one quarter with a mind imbued with compassion…
with altruistic joy…with equanimity…without ill-will. It is in such a way
that a monk has attained the status of a Brahma.
“And how has a monk attained the imperturbable?” Here, monks,
the complete transcendence of forms, with the passing away of
perceptions of forms, with the passing away of perceptions of sensory
impingement, with the non-attention to perceptions of diversity, aware
that ‘space is infinite’, a monk enters and dwells in the base of the
infinity of space. Then, by completely transcending the base of infinity
of space, aware that ‘consciousness is infinite’, a monk enters and
dwells in the base of infinity of consciousness. Then, by completely
transcending the base of infinity of consciousness, aware that ‘there is
nothing’, a monk enters and dwells in the base of nothingness. Then,
by completely transcending the base of nothingness, a monk enters
and dwells in the base of neither-perception-nor-non-perception. It is in
such a way that a monk has attained the imperturbable.
“And how has a monk attained the status of a noble one? Here,
monks, a monk understands as it really is: ‘This is suffering.’ ‘This is
the origin of suffering. This is the cessation of suffering. This is the

75
way leading to the cessation of suffering.’ It is in such a way that a
monk has attained the status of a noble one.”
An 87

Supatipanno bhaggavato savakasangho

Ujupatipanno bhaggavato savakasangho
Nayapatipanno bhaggavato savakasangho
Yadidam cattari purisayugani attha purisapuggala
Esa bhaggavato savakasangho
Ahuneyyo
Pahuneyyo
Dakkineyyo
Anjali-karaniyo
Anuttaram punnakhetam lokassati
Of good conduct is the Order of the Disciples of the
Blessed One
Practising the direct way is the Order of the Disciples of
the Blessed One
Of wise conduct is the Order of the Disciples of the
Blessed One

76
 Of dutiful conduct is the Order of the Disciples of the
Blessed One
This Order of the Disciples of the Blessed One, namely
These Four Pairs of Persons,
Is worthy of offerings
Is worthy of hospitality
Is worthy of gifts
Is worthy of reverential salutation,
Is an incomparable field of merit for the world

Supatipanno bhaggavato savakasangho

Of good conduct is the Order of the Disciples of the Blessed
One
A true disciple of the Blessed One has to be ‘of good conduct’, there
is almost no other way for he/she to be. The ultimate disciples of the
Blessed One are the arahants and they are incapable of breaking the
training precepts. Rationally the Sangha has to be ‘of good conduct’,
because it expels those who are not. In the West at the moment with
the Forest Tradition establishing itself here, the standards of Sila are
very high, it is reasonable to accept that if you encounter a Western
monk or nun, that their conduct is going to be of a very high order.
Thus it is ‘Of good conduct is the Order of the Disciples of the Blessed
One.’

A description by the Blessed One of the expected results from

engaging in this Recollection.

3.1.1 “He acquires perfect confidence in the Sangha thus: ‘The

Sangha of the Blessed Ones disciples is practising the good way,
practising the straight way, practising the true way, practising the
proper way, that is, the four pairs of persons, the eight types of
individuals; this Sangha of the Blessed Ones disciples is worthy of gifts,

77
worthy of hospitality, worthy of offerings, worthy of reverential
salutation, the unsurpassed field of merit for the world.’
“He considers thus: ‘I am possessed of perfect confidence in the
Sangha,’ and he gains inspiration in the meaning, gains inspiration in
the Dhamma, gains gladness connected to the Dhamma. When he is
glad, rapture is born in him; in one who feels rapturous, the body
becomes tranquil; one whose body is tranquil feels pleasure; in one
who feels pleasure, the mind becomes concentrated.’
Mn 7

An expression of confidence in the Sangha by the lay disciple

Kandaraka, the Buddha then engages him in a conversation about the
nature of the Sangha.

3.1.2 “It is wonderful, Master Gotama, it is marvellous how the Sangha

of bhikkhus has been led to practice the right way by the Master
Gotama. Those who were Blessed Ones, accomplished and fully
enlightened in the past, at most only led the Sangha of bhikkhus to
practice the right way as is done by the Master Gotama now. And those
who will be Blessed Ones, accomplished and fully enlightened in the
future, at most will lead the Sangha of bhikkhus to practice the right
way as is done by the Master Gotama now. “So it is, Kandaraka, so it
is! Those who were Blessed Ones accomplished and fully enlightened
in the past, at most led the Sangha of bhikkhus to practice the right
way as is done by me now.

“Kandaraka, in this Sangha of bhikkhus there are bhikkhus who are

arahants with taints destroyed, who have lived the holy life, done what
is to be done, laid down the burden, reached the true goal, destroyed
the fetters of being, and who are completely liberated through final
knowledge. In this Sangha of bhikkhus there are bhikkhus who are in
higher training, of constant sila, living a life of constant sila, sagacious,
living a life of constant sagacity. They abide with their minds well
established in the four foundations of mindfulness. What four? Here,
Kandaraka, a bhikkhu abides contemplating the body as the body,
ardent, fully aware, and mindful, having put away covetousness and
grief for the world. He abides contemplating feeling as feeling, ardent,
fully aware and mindful, having put away covetousness and grief for
the world. He abides contemplating the mind as the mind, ardent, fully
aware and mindful, having put away covetousness and grief for the
world. He abides contemplating mind objects as mind objects, ardent,
fully aware and mindful, having put away covetousness and grief for
the world.”
Mn 51

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 This verse gives the reason why the Sangha is of good conduct.

3.1.3 “Just as the great ocean will not tolerate a dead body, a
corpse, but quickly carries it to the shore and casts it onto the land;
even so the Sangha will not tolerate within its ranks a person who is
immoral, of bad character, of impure and suspicious conduct, secretive
in his actions, not a true ascetic but rather a sham ascetic, not chaste
but pretending to be chaste, rotten to the core, lustful and of vile
behaviour. In such a case the Sangha quickly assembles and expels
such a person. Even if seated in the midst of the monks assembly, yet
he is far from the Sangha and the Sangha is far from him.”
An 157

The Venerable Sariputta also gives reasons why the Sangha is of

good conduct.

3.1.4 “Friend Sariputta, who are the proponents of the Dhamma in

the world? Who are practising well in the world? Who are the fortunate
ones in the world?
“Those friend, who teach the Dhamma for the abandonment of lust,
for the abandonment of hatred, for the abandonment of delusion: they
are the proponents of Dhamma in this world. Those who are practising
for the abandonment of lust, for the abandonment of hatred, for the
abandonment of delusion: they are practising well in the world. Those
for whom lust, delusion, hatred have been abandoned, cut off at the
root, made like palm stumps, obliterated so that they are no more
subject to future arising: they are the fortunate ones in the world.”
Sn Jambukadasamyutta p 1295

Ujupatipanno bhagavato savakasangho

Practising the direct way is the Order of the Disciples of the
Blessed One

I have difficulty discerning a difference between ‘good’ and

‘upright’, especially in this context. To me they are synonyms for each
other. Still I am able to find quotes to fill this verse.
A conversation between a devata and the Blessed One about how
the Sangha is of upright conduct. It is interesting to note that
conversations & debates between any of the Sangha from the Blessed
One to the lowest novice are always conducted in verse.
3.2.1 A devata:
“A tangle inside, a tangle outside,
this generation is entangled in a tangle.
I ask you this, O Gotama,
Who can disentangle this tangle?

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 “A man established in sila, wise,
developing the mind and wisdom,
a bhikkhu ardent and discrete:
he can disentangle this tangle
“Those for whom lust and hatred
along with ignorance have been expunged
the arahants with taints destroyed:
for them this tangle is disentangled.
Sn Devatasamyutta p 101

A devata trying to distract a bhikkhu from his meditation and trying

to get him to return to the company of men.

3.2.2 “On one occasion a certain bhikkhu was dwelling among the
Kosalans in a certain woodland thicket. Now on that occasion that
bhikkhu had been excessively engrossed in recitation, but on a later
occasion he passed the time living at ease and keeping silent. Then the
devata that inhabited that woodland thicket, no longer hearing that
bhikkhu recite the Dhamma approached him and addressed him in
verse:
“Bhikkhu, why don’t you recite Dhamma stanzas.
Living in communion with other bhikkhus?
Hearing the Dhamma, one gains confidence;
In this very life the reciter gains praise.’
The bhikkhu
“In the past I was fond of Dhamma stanzas
so long as I had not achieved dispassion.
But from the time I achieved dispassion
I dwell in what the good men call
‘The laying down by final knowledge
of whatever is seen, heard, or sensed.”
Sn p 301

This quote marks the beginning of a truly remarkable series of

exchanges between Bhikkhuni & Mara. Notice how the verse continues.
I won’t preface each quote because they have the same theme…Mara
wishing to cause enough fear and distress in a bhikkhuni to cause her
to disrobe approaches her in the forest and then tries to frighten her.

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 3.2.3 “Thus I have heard. On one occasion the Blessed One was
dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park.
Then, in the morning, the bhikkhuni Alavika dressed and taking robe
and bowl, entered Savatthi for alms. When she had walked for alms in
Savatthi and had returned from her alms round, after her meal she
went to the Blind Men’s Grove seeking seclusion.
Then Mara the Evil One, desiring to arouse fear, trepidation and terror
in the bhikkhuni Alavika, desiring to make her fall away from seclusion,
approached her and addressed her in verse:
“There is no escape in the world,
so what will you do with seclusion?
Enjoy the delights of sensual pleasure:
Don’t be remorseful later!”
Then it occurred to the bhikkhuni Alavika: “Now who was it that
recited that verse—a human being or a non-human being?” Then it
occurred to her: “This is Mara the Evil One, who recited the verse
desiring to arouse fear, trepidation, and terror in me, desiring to make
me fall away from seclusion.”
Then the bhikkhuni Alavika, having understood, “This is Mara the
Evil One,” replied to him in verse:
“There is an escape in the world
which I have touched with wisdom.
O Evil One, kinsman of the negligent,
You do not know that state.
“Sensual pleasures are like swords and stakes;
the aggregates their chopping block.
What you call sensual delight
Has become for me non-delight.”
Then Mara the Evil One, realising, “The bhikkhuni Alavika knows
me,” sad and disappointed disappeared right there.
Sn p 222

3.2.4 “At Savatthi. Then in the morning, the bhikkhuni Kisagotami

dressed and taking bowl and robe, entered Savatthi for alms. When
she had walked for alms in Savatthi and returned from her alms round,
after her meal she went to the Blind Men’s Grove for the day’s abiding.
Then Mara the Evil One, desiring to arouse fear, trepidation and
terror in the bhikkhuni Kisagotami, desiring to make her fall away from
concentration, approached her and addressed her in verse:
“Why now, when your son is dead

81
 do you sit alone with a tearful face?
Having entered the woods alone,
Are you on the lookout for a man?
Then it occurred to the bhikkhuni Kisagotami: “Now who is this who
recited the verse—a human being or a non-human being?” “Then it
occurred to her: “This is Mara the Evil One, who has recited the verse
desiring to arouse fear, trepidation, and terror in me, desiring to make
me fall away from concentration.”
Then the bhikkhuni Kisagotami, having understood, “This is Mara
the Evil One,” replied to him in verses:
“I’ve gotten past the death of sons;
with this, the search for men has ended.
I do not sorrow, I do not weep,
Nor do I fear you, friend.
“Delight everywhere has been destroyed,
the mass of darkness has been sundered.
Having conquered the army of Death,
I dwell without defiling taints.”
Then Mara the Evil One, realising, “The bhikkhuni Kisagotami knows
me,” sad and disappointed disappeared right there.”
Sn p 224

3.2.5 “At Savatthi. Then, in the morning, the bhikkhuni Soma

dressed and, taking bowl and robe entered Savatthi for alms. When
she had walked for alms in Savatthi and returned from her alms round,
after her meal she went to the Blind Men’s Grove for the days abiding.
The, Mara the Evil One, desiring to arouse fear, trepidation and
terror in the bhikkhuni Soma, desiring to make her fall away from
concentration, approached her and addressed her in verse:
“That state so hard to achieve
which is attained by the seers,
can’t be attained by a woman
with her two fingered wisdom.”
(An insult. Two fingers is the depth of water over rice in a traditional
cooking pot & Mara is basically saying that the bhikkhuni is only
intelligent enough to comprehend cooking & not the Dhamma of the
Blessed One.)
Then it occurred to the bhikkhuni Soma: “Now who is that who
recited that verse—a human being or a non-human being?” Then it

82
occurred to her: “This is Mara the Evil One, who has recited the verse
desiring to arouse fear, trepidation, and terror in me, desiring to make
me fall away from concentration.”
Then the bhikkhuni Soma, having understood, “This is Mara the Evil
One,” replied to him in verses:
“What does womanhood matter at all
when the mind is concentrated well,
when knowledge flows on steadily
as one sees correctly into Dhamma.
“One to whom it might occur,
‘I’m a woman’ or ‘I’m a man’
Or ‘I’m anything at all’—
Is fit for Mara to address.”
Then Mara the Evil One, realising, “The bhikkhuni Soma knows me,”
sad and disappointed, disappeared right there.
Sn p 222

Nayapatipanno bhaggavato savakasangho

Of wise conduct is the Order of the Disciples of the Blessed
One
It would seem obvious that in order to have achieved the status of
Arahant, that you would have to have engaged in wise conduct. The
suttas also dry up as far as quotes go at this point as well.
3.3.1
“A bhikkhu should be a meditator,
one who is liberated in mind,
if he desires the heart’s attainment,
bent on that as his advantage.
Having known the world’s rise and fall,
Let him be lofty and unattached.”
Sn Devaputtasamyutta p 141
3.3.2 “Now, venerable Ananda, does the Blessed One praise only
the abandoning of all unwholesome states?”
“The Tathagata, great king, has abandoned all unwholesome states
and he possesses wholesome states…”

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 “Now, venerable Ananda, what kind of bodily conduct is uncensored
by wise recluses and brahmins?”
“Any bodily behaviour that is wholesome, great king.”
“Now, venerable Ananda, what kind of bodily behaviour is
wholesome?”
“Any bodily behaviour that is blameless, great king.”
“Now, venerable Ananda, what kind of bodily behaviour is
blameless?”
“Any bodily behaviour that does not bring affliction, great king.”
“Now, venerable Ananda, what kind of bodily behaviour has
pleasant results?”
“Any bodily behaviour, great king, that does not lead to one’s own
affliction, or to the affliction of others, or to the affliction of both, and
on account of which unwholesome states diminish and wholesome
states increase. Such bodily behaviour, great king, is uncensored by
wise recluses and brahmins.”
“Now, venerable Ananda, what sort of verbal, mental behaviour (as
per preceding).
“Now, venerable Ananda, does the Blessed One praise only the
undertaking of all wholesome states?”
“The Tathagata, great king, has abandoned all unwholesome states
and possesses wholesome states.”
Mn 88
3.3.3 “What are unwholesome habits? They are unwholesome bodily
actions, unwholesome verbal actions, and evil livelihood. These are
called unwholesome habits. “And what do these unwholesome habits
originate from? Their origin is stated: they should be said to originate
from mind. What mind? Though mind is simple, varied, and of different
aspects, there is mind affected by lust, by hate, and by delusion.
Unwholesome habits originate from this.
“And where do these unwholesome habits cease without remainder?
Their cessation is stated: here a bhikkhu abandons bodily misconduct
and develops good bodily conduct; he abandons verbal misconduct
and develops good verbal conduct; he abandons mental misconduct
and develops good mental conduct; he abandons wrong livelihood and
gains a living by right livelihood. It is here that unwholesome habits
cease without remainder.”
Mn 78

84
Samicipatipanno bhaggavato savakasangho
Of dutiful conduct is the Order of the Disciples of the Blessed
One

The following verses show us just how dutiful the conduct of the
Sangha is.

3.4.1 “Standing to one side, one devata recited this verse in the
presence of the Blessed One:
“A great concourse takes place in the woods,
the deva hosts have assembled.
We have come to this Dhamma concourse
To see the invincible Sangha.
3.4.2. Then another devata recited this verse in the presence of the
Blessed One:
“The bhikkhus are concentrated;
they have straightened their own minds.

85
 Like a charioteer who holds the reins,
The wise guard their faculties.”
3.4.3. Then another devata recited this verse in the presence of the
Blessed One:
“Having cut through barrenness, cut the cross bar,
having uprooted Indra’s pillar, unstirred,
they wander about pure and stainless,
young nagas well tamed by the One with Vision.”
Sn Devaputtasamyutta p 115
3.4.4. “His action marks the fool, his action marks the wise person,
O monks. Wisdom shines forth in behaviour. By three things can the
fool be known: by bad conduct of body, speech and mind.
By three things can the wise person be known: by good conduct of
body, speech and mind.”
An 18

3.4.5 “If, monks, wandering ascetics of other beliefs should ask you:
‘Is it friend, for the sake of rebirth in a heavenly world that you live the
holy life under the ascetic Gotama?’—would you not feel repelled,
ashamed and humiliated?”
“Certainly, Lord.”
“So then, monks, you can say you feel hurt, ashamed and repelled
by the idea of divine longevity, divine beauty, divine bliss, divine glory
and divine sovereignty. How much more you should feel repelled,
ashamed and humiliated by bad conduct of body, speech and mind.”
An 20

3.4.6 “Even so, O monk, the Tathagata, the Arahant, the Fully
Enlightened One, the just and righteous King of the Dhamma, relying
on the Dhamma, honouring the Dhamma, regarding it highly and
respecting it, with the Dhamma as his standard, banner and sovereign,
provides lawful protection, shelter and safety in regard to action by
body, speech and mind. He teaches thus: ‘Such bodily action should be
undertaken and such should not be undertaken. Such verbal action
should be undertaken and not undertaken. Such mental action should
be undertaken and not undertaken.”

86
 An 19

3.4.7 “Whatever beings, O monks, behave righteously by body,

speech and mind during morning, a happy morning will be theirs.
Whatever beings, behave righteously by body, speech and mind at
noon, a happy noon will be theirs.
Whatever beings behave righteously by body, speech and mind
during the evening, a happy evening will be theirs.
Truly auspicious and a festive time,
A happy morning and a joyful rising,
A precious moment and a blissful hour
Will come to those who offer alms
To the ones who lead the holy life.
On such a day, right acts in words and deeds,
Right thoughts and noble aspirations,
Bring gain to those who practice them;
Happy are those who reap such gain,
For they have grown in the Buddha’s Teaching.
An 49
Yadidam cattari purisayugani attha purisapuggala
Esa bhaggavato savakasangho
This Order of the Disciples of the Blessed One, namely
These Four Pairs of Persons,
Ahuneyyo
Is worthy of offerings
Pahuneyyo
Is worthy of hospitality
Dakkineyyo
Is worthy of gifts
Anjali-karaniyo
Is worthy of reverential salutation
Anuttaram punnakhetam lokassati
Is an incomparable field of merit for the world
A section where references become very scarce. Apart from the
following five quotes there is nothing that fits the criteria for inclusion.
As unsatisfactory as the following may be, I hope that it is enough.

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 3.5.1 “When, bhikkhus, a bhikkhu understands ageing and death, its
origin, its cessation, and the way leading to its cessation; when he
understands birth…. existence….. clinging... craving…feeling…
contact…the six sense bases…name and form…. consciousness….
volitional formations, their origin, their cessation, and the way leading
to their cessation, he is often called a bhikkhu who is accomplished in
view, who is accomplished in vision, who arrived at this true Dhamma,
who sees this true Dhamma, who possesses a trainees knowledge, a
trainees true knowledge, who has entered the stream of Dhamma, a
noble one with penetrative wisdom, one who stands squarely before
the door to the Deathless.”

3.5.2 “When, bhikkhus, a noble disciple has purified and cleansed

these two kinds of knowledge—knowledge of the principal and
knowledge of entailment—he is often called a disciple accomplished in
view…”

3.5.3 “So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that has been
destroyed and eliminated is more, while that which remains is trifling.
The latter does not amount to a hundredth part…thousandth…hundred
thousandth part of the former mass of suffering that has been
destroyed and exterminated, as there is a maximum of seven more
lives.”
3.5.4 “So too, Bhaddali, when a bhikkhu possesses ten qualities, he
is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of
reverential salutation, an unsurpassed field of merit for the world.
What are the ten? Here, Bhaddali, a bhikkhu possesses the right view
of one beyond training, the right intention of one beyond training, the
right speech of one beyond training, the right action of one beyond
training, the right livelihood of one beyond training, the right effort of
one beyond training, the right mindfulness of one beyond training, the
right concentration of one beyond training, the right knowledge of one
beyond training and the right deliverance of one beyond training.
When a bhikkhu possesses these ten qualities, he is worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of reverential
salutation, an unsurpassed field of merit for the world.”
Mn 65

3.5.5 “That bhikkhu is able to endure cold and heat and hunger and
thirst, and contact with gadflies, mosquitoes, wind, the sun, and
creeping things; he is able to endure ill-spoken, unwelcome words and
arisen bodily feelings that are painful, racking, sharp, piercing,
disagreeable, distressing, and menacing to life. Being rid of all lust,
hate and delusion, purged of flaws, he is worthy of gifts, worthy of

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hospitality, worthy of offerings, worthy of reverential salutations, an
unsurpassed field of merit for the world.”
Mn 125

This ends the Recollection of the Sangha.

We bow our heads to the wonderful Sangha.

Santinussati
Recollection of Peace
Curiously enough for this recollection it is the Vimutti Magga that
has nothing useful to contribute and the Visuddhi Magga that does
have a lot that is useful.
The Visuddhi Magga has this to say on the Recollection of Peace:
“One who wants to develop the recollection of peace mentioned
next to mindfulness of breathing1 should go into solitary retreat and
recollect the special qualities of Nibbana, the stilling of all suffering, as
follows:
‘Bhikkhus, in so far as there are dhammas, whether formed or
unformed, fading away is pronounced the best of them, that is to say,
disillusionment of vanity, the elimination of thirst, the abolition of
reliance, the termination of the round, the destruction of craving,
fading away, cessation, nibbana’.
Herein in so far as means as many as. Dhammas[means] individual
essences. Whether formed or unformed: whether made by conditions
going together, coming together, or not so made. Fading away is
pronounced the best of them: of these formed and unformed
1
It must be noted that the Visuddhi Magga does not include the Recollection of Peace
in with the other six recollections and instead pairs it off with mindfulness of
breathing and mindfulness of death.

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dhammas, fading away is pronounced the best, is called the foremost,
the highest.
Herein fading away is not mere absence of greed, but rather it si
that unformed dhamma which, while given the names ‘disillusionment
of vanity’, etc., in the clause ‘that is to say, the disillusionment of
vanity,…nibbana’, is treated basically as fading away. It is called
disillusionment of vanity because on coming to it all kinds of vanity
(intoxication), such as the vanity of conceit and vanity of manhood, are
disillusioned, undone, done away with. It is called elimination of thirst
because on coming to it all thirst for sense desires is eliminated and
quenched. It is called abolition of reliance because on coming to it
reliance on the five cords of sense desire is abolished. It is called
termination of the round because on coming to it the round of the
three planes [of existence] is terminated. It is called destruction of
craving because on coming to it craving is entirely destroyed, fades
away and ceases. It is called nibbana (extinction) because it has gone
away from (nikkhanta), has escaped from (nissata) , is dissociated from
craving, which has acquired in common usage the name
‘fastening’(vana) because, by ensuring successive becoming, craving
serves as a joining together, a binding together, a lacing together, of
the four kinds of generation, five destinies, seven stations of
consciousness and nine other abodes of beings.
This is how peace, in other words, nibbana, should be recollected
according to is special qualities beginning with disillusionment of
vanity. But it should also be recollected according to the other special
qualities of peace stated by the Blessed One in the suttas beginning
with: ‘Bhikkhus, I shall teach you the unformed…the truth…the other
shore…the hard to see…the undecaying…the lasting…the
undiversified…the deathless…the auspicious…the safe…the
marvellous…the intact…the unafflicted…the purity…the island…the
shelter…’
As he recollects peace in its special qualities of disillusionment of
vanity, etc., in this way then: ‘On that occasion his mind is not
obsessed by greed or obsessed by hate or obsessed by delusion, his
mind has rectitude on that occasion, being inspired by peace’.
So when he has suppressed the hindrances in the way already
described under the recollection of the Enlightened One, etc., the
jhana factors arise in a single moment. But owing to the profundity of
the special qualities of peace, owing to his being occupied in
recollecting special qualities of various kinds, the jhana is only access
and does not reach absorption. And that jhana is known as ‘recollection
of peace’ too because it arise due to the special qualities of peace.
And as in the case of the six recollections, this also comes to
success only in a noble disciple. still, though this is so, it can also be
brought to mind by an ordinary person who values peace. For even by
hearsay the mind has confidence in peace.

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 A bhikkhu who is devoted to this recollection of peace sleeps in bliss
and wakes in bliss, his faculties are peaceful, his mind is peaceful, he
has conscience and shame, he is confident, he is resolved [to attain]
the superior[state], he is respected and honoured by his fellows in the
life of purity. And even if he penetrates no higher, he is at least headed
for a happy destiny.
So that is why a man of wit2
Untiringly devotes his days
To mind the noble peace, which can
Reward him in so many ways.
This is the section dealing with the recollection of peace
in the detailed explanation.
Visuddhi Magga page: 285

What the suttas have to say.

All of the following quotes are sourced from pages 106-8 of
Nyanatiloka Thera’s book: “The Buddha’s Path to Deliverance”.
“One contemplation, O monks, developed and frequently practised,
leads to perfect turning away from the world, to detachment,
cessation, peace, enlightenment and Nibbana. And which is this
contemplation? It is the contemplation of peace.”
AN 1:16.10

“What, Ananda, is the contemplation of cessation? There the monk

goes to the forest, to the foot of a tree, or to an empty hut, and there
he considers within himself thus: “This is peaceful, this is sublime,
namely the coming to rest of all kamma formations, the abandoning of
all substrata of existence, the vanishing of craving, cessation, Nibbana.
This, Ananda, is called the contemplation of cessation.
AN 10:60

“Whatever, O monks, there are of conditioned and unconditioned

things, detachment is considered the highest of them that is the
destruction of vanity, the overcoming of thirst, the rooting out of

2
Note this is the old usage of the word meaning intelligence

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clinging, the breaking through the round of rebirths, the vanishing of
craving, detachment, Nibbana.”
AN 4:34

“the vanishing of greed, hate, and delusion: this, O monks is called

the Unconditioned…the Boundless…Freedom from Bias…the True…the
Further Shore…the Subtle…the Inconceivable…the Ageless…the
Permanent…the Beyond of all manifoldness…the Peaceful…the
Deathless…the Sublime…the Auspicious…the Safety…the Wondrous…
the Sorrowless…Nibbana…the Unoppressed…the Detached…the Isle…
the Shelter…the Refuge…the Final Aim
SN 43:12-44

(Sariputta:) “One, brother, Ananda, I dwelt here near Savatthi in the

Dark Wood. There I gained such a mental concentration that, though
being in sight of the earth, I was without perception of earth: though
being in sight of water, I was without perception of water; though being
in sight of fire, I was without perception of fire; though being in sight of
wind, I was without perception of wind; though being in sight of the
sphere of boundless space…boundless consciousness, etc…though
being in sight of this world, I was without perception of the world. But I
still possessed perception.”
“But which perception did the Venerable Sariputta have on that
occasion?”
“That Nibbana consists in the cessation of (the process of) becoming
this one perception arose in me, brother, in a wood fire one flame
lights up, and the other flame disappears; just so there arose in me the
perception that Nibbana consists in the cessation of becoming, and the
other perception disappeared. Thus this is the perception I had on that
occasion: that Nibbana consists in the cessation of becoming.”
AN 10:7

What the Sangha has to say.

The Sangha doesn’t have all that much to say about peace or any of
its synonyms. Happily Ajahn Chah came to the rescue. I quote from the
booklet “No Ajahn Chah—Reflections—“ pages 109-17.
“Q. What’s peacefulness like?
A. What’s confusion? Well, peacefulness is the end of confusion.”
“Peace is within oneself to be found in the same place as agitation
and suffering. It is not found in a forest or on a hill-top, nor is it given
by a teacher. Where you experience suffering, you can also find
freedom from suffering. Trying to run away from suffering is actually to
run toward it.”
“If you let go a little, you will have a little peace. If you let go a lot,
you will have a lot of peace. If you let go completely, you will have
complete peace.”

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 “Actually, in truth, there isn’t anything to human beings. Whatever
we may be, it’s only in the realm of appearances. However, if we go
beyond appearances and see the truth, we will see that there isn’t
anything there but the universal characteristics—birth in the
beginning, change in the middle, and cessation at the end. This is all
there is. If we see that all things are like this, then no problems arise. If
we understand this, we will have contentment and peace.”
“Know what is good and bad, whether travelling or living in one
place. You can’t find peace on a mountain or in a cave. You can even
go to where the Buddha attained enlightenment without getting closer
to the truth.”
“Anyone can build a house of wood and bricks, but the Buddha
taught us that sort of home is not our real home. It’s a home in the
world. Our real home is inner peace.”
“The forest is peaceful, why aren’t you? You hold onto things
causing your confusion. Let nature teach you. Hear the bird’s song and
then let go. If you know nature, you’ll know Dhamma. If you know
Dhamma, you’ll know nature.”
“Looking for peace is like looking for a turtle with a moustache. You
won’t be able to find it. but when your heart is ready, peace will come
looking for you.”
With this recollection we recollect and take joy in the stillness, the
peace, the tranquillity that may happen in our meditation or our
environment. If, at the end of a period practising meditation, you find
that there is a stillness, a peace present, take the time to examine it.
Try to do this without any thoughts…don’t think: “Oh, this is
wonderful” for example, just be aware of it. If you verbalise the peace
it will vanish. But examine its qualities, its texture, its lightness, the
sense that this peace is something eternal. It is important that you do
this, as this peace/stillness is the very beginning of Nibbana. An
analogy is caressing something with your eyes closed. You get a sense
of the texture, the weight, even the size, but you aren’t adding
anything more. Once this is done, then you can verbalise the
experience. This is when it is o.k., to mentally exclaim how delightful
the peace/stillness was.
I have found that an incredible stillness/peace arises when I wash
the alms bowls of the Sangha at the Hermitage I give lunch at. For
some reason, for me, washing the alms bowl of the Ajahn gives rise to
a profound joy/peace/stillness. Santinussati works if I reflect on this
peace/joy/stillness. There is very much the “Wow, that was pretty
awesome”, happening when I reflect on that peace. So I would
suggest that if peace arises from something as mundane as bowl
washing, path sweeping, bowing, that you use it as the object of this
recollection. The technique is to sit or walk and recollect the qualities
of the mind when it was peaceful/still. Notice the brightness, the
absence of a need to do anything or go anywhere, the sense of the

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mind being at rest. Then clearly mentally/verbally exclaim: “This is
wonderful. This is fantastic. This feels great!” The mind always readily
returns to what it finds pleasant. In this way the mind is the eternal
two year old, if there is a mind state that it likes, it will always be
happy to visit. Also the mind is often quite lazy, if there is a place
where it can go where things are easy and it doesn’t have to do all that
much, then it will quite easily return to it as many times as you want.
But if the peace is perceived as frightening or dull, then you won’t
have such an easy time inclining the mind to this recollection. This is a
real danger in this meditation. Often the first time the mind is truly at
rest/peace/still, it will go: “Whoa, not certain about this. Aren’t I
supposed to be doing something?” It may simply abandon the
recollection. This is why it is important to reinforce delight right at the
start.
Even if there is nothing happening in your own meditation practice
you can use the quotes from the suttas and Ajahn Chah in much the
same way as you used them in the Recollections of the Buddha,
Dhamma and Sangha. Recollect the profound peace that is Nibbana.
Even instilling a desire for peace along the lines of “How wonderful
it would be if my mind was peaceful!”, works in this recollection.
Because once you have done this you can remind the mind what the
qualities of peace are, mentally or verbally tick them off one by one.
Get the mind interested in peace. Once it is interested, then you can
practice the recollection.
I would suggest that you practise this recollection often. In the
Vimutti Magga this recollection is treated as a recollection of jhana…
the high states of concentration, bliss and rapture. It can be used to
incline/interest the mind in these things, certainly the suttas I quoted
suggest that Santinussati can be used to incline the mind towards
Nibbana. Often people have fear arise if they suddenly get profound
peace, stillness and joy in their meditation and this recollection by
conditioning the mind to take refuge and happiness in these states
removes that fear.

So it is that we come to the end of the Recollection of Peace.

Silanussati
Recollection of Virtue
Q. What is the recollection of sila? What is the practising of it? What
are its salient characteristic, function and near cause? What is the
procedure?
A. Through sila one recollects pure morals. This is recollectedness
and right recollectedness. Thus the recollection of sila should be
understood. The undisturbed dwelling of the mind in the recollection of
sila is the practising of it. Awareness of the merit of sila is its salient
characteristic. To see the fearfulness of tribulation is its function.

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Appreciating the unsurpassed happiness of sila is its near cause.
Twelve are the benefits of the recollection of sila thus: One honours
the Teacher, esteems the Dhamma and the Sangha of Bhikkhus,
respects the precepts of sila, esteems offerings, becomes heedful, sees
danger in and fears the smallest fault, has no fear of this world, has no
fear of the other world and enjoys the many benefits accruing from the
observance of all precepts. These are the benefits of the recollection of
sila.
“What is the procedure?”: The new yogin goes to a place of solitude
and keeps his mind undisturbed. With his undisturbed mind, he
recollects that: “My sila is unbroken, in-defective, unspotted,
unblemished, liberating, praised by the wise, untainted, conducive to
concentration.”
Vimutti Magga page: 152
The Suttas.
4.1.1 “On one occasion the Blessed One was dwelling at Savatthi in
Jeta’s Grove, Anathapindika’s monastery. At that time the Venerable
Ananda approached the Blessed One, paid homage to him , and asked:
‘What, Lord, is the benefit of virtuous ways of conduct, what is their
reward?”
“Non-remorse, Ananda, is the benefit and reward of virtuous ways of
conduct.”
“And what, Lord, is the benefit and reward of non-remorse?”
“Gladness, Ananda.”
“And what, Lord, is the benefit and reward of gladness?”
“Joy.”
“And what, Lord, is the benefit and reward of joy?”
“Serenity.”
“And what, Lord, is the benefit and reward of serenity?”
“Happiness.”
“And what, Lord, is the benefit and reward of happiness?”
“Concentration of the mind.”
“And what, Lord, is the benefit and reward of concentration?”
“Knowledge and vision of things as they really are.”
“And what, Lord, are the benefit and reward of knowledge and
vision of things as they really are?”
“Revulsion and dispassion.”
“And what, Lord, are the benefit and reward of revulsion and
dispassion?”
“The knowledge and vision of liberation.”
“Hence, Ananda, virtuous ways of conduct have non-remorse as
their benefit and reward; non-remorse has gladness as its benefit and
reward; gladness has joy as its benefit and reward; joy has serenity as
its benefit and reward; serenity has happiness as its benefit and
reward; happiness has concentration as its benefit and reward;
concentration has knowledge and vision of things as they really are as

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its reward; knowledge and vision of things as they really are has
revulsion and dispassion as its benefit and reward; revulsion and
dispassion have knowledge and vision of liberation as their benefit and
reward. In this way, Ananda, virtuous ways of conduct lead step by
step to the highest.”
An 182

4.1.2 “For one who is virtuous and endowed with virtue, there is no
need for an act of will: “May non-remorse arise in me!” It is a natural
law, monks, that non-remorse will arise in one who is virtuous.
For one who is free from remorse, there is no need for an act of will:
“May gladness arise in me!” It is a natural law, monks, that gladness
will arise in one who is free from remorse.
For one who is glad in heart, there is no need for an act of will: “May
joy arise in me!” It is a natural law that joy will arise in one who is glad
at heart.
For one who is joyful, there is no need for an act of will: “May my
body be serene!” It is a natural law, monks, that the body will be
serene for one who is joyful.
For one of serene body, there is no need for an act of will: “May I
feel happiness!” It is a natural law, monks, that one who is serene will
feel happiness.
For one who is happy, there is no need for an act of will: “May I be
concentrated!” It is a natural law that one who is happy that the mind
will be concentrated.
For one who is concentrated, there is no need for an act of will:
“May I know and see things as they really are!” It is a natural law that
one with a concentrated mind to know and see things as they really
are.
For one who knows and sees things as they really are, there is no
need for an act of will: ”May I experience revulsion and dispassion!” It
is a natural law for one who knows and sees things as they really are to
experience revulsion and dispassion.
For one who experiences revulsion and dispassion, there is no need
for an act of will: “May I realise the knowledge and vision of liberation!”
It is a natural law for one who experiences revulsion and dispassion to
realise the knowledge and vision of liberation…
Thus, monks, the preceding qualities flow into the succeeding
qualities, the succeeding qualities bring the preceding qualities to
perfection, for going from the near shore to the far shore.
An 183
“Further, Mahanama, a noble disciple recollects his own virtue thus:
‘I possess virtues dear to the noble ones, unbroken, untorn,
unblemished, un-mottled, freeing, praised by the wise, un-adhered to,
leading to concentration.’ When a noble disciple recollects his own
virtues thus, on that occasion his mind is not obsessed with lust,

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hatred or delusion; his mind is straight, with virtue as its object….This
is called a noble disciple who dwells evenly amidst an uneven
generation, who dwells un-afflicted in an afflicted generation, who has
entered upon the stream of the Dhamma and develops recollection of
virtue.”
An 116

“This was said by the Lord…

“Bhikkhus, as to those bhikkhus who excel in virtue, excel in
concentration, excel in wisdom, excel in release, excel in the
knowledge and vision of release, who are advisers, instructors and
demonstrators, who can exhort, inspire and encourage, and who are
competent teachers of the true Dhamma—seeing those bhikkhus is
very helpful, I say; listening to those bhikkhus, approaching them,
attending upon them, and following their example in going forth into
homelessness is very helpful, I say. For what reason?
“By following such bhikkhus, by associating with them and attending
upon them, the aggregate of virtue as yet incomplete reaches
completion of development; the aggregate of concentration, of
wisdom, of release and knowledge and vision of release as yet
incomplete reaches completion of development. Such bhikkhus as
these are called teachers, caravan leaders, fault abandoners, dispellers
of darkness, light bringers, makers of radiance, luminaries, torch
bearers, bringers of illumination, noble ones, possessors of vision.”
For those who are knowledgeable
This is a state making for joy—
Living the life of Dhamma
Under the noble ones perfected in mind.
They clarify the true Dhamma
Shining forth and illuminating it,
Those light bringers, heroic sages,
Endowed with vision, dispelling faults.
Having heard their teaching,
The wise with perfect understanding
By directly knowing the end of birth
Come no more to renewal of being.
Iti 104

“Thus I have heard. On one occasion the Blessed One was living at
Savatthi in Jeta’s Grove, Anathapindika’s Park. There he addressed the

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bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed
One said this:
“Bhikkhus, dwell possessed of virtue, possessed of the Patimokkha
(monastic precepts), restrained with the restraint of the Patimokkha,
perfect in conduct and resort, and seeing fear in the slightest fault,
train by undertaking the training precepts.
“If a bhikkhu should wish: ‘May I be dear and agreeable to my
companions in the holy life, respected and esteemed by them, ‘let him
fulfil the precepts, be devoted to internal serenity of mind, not neglect
meditation, be possessed of insight, and dwell in empty huts.
“If a bhikkhu should wish: ‘May I be one to obtain robes, alms food,
resting place and medicinal requisites, ‘let him fulfil the precepts…
“If a bhikkhu should wish: ‘May the services of those whose robes,
alms food, resting place and medicinal requisites I use bring them
great fruit and benefit, ‘let him fulfil the precepts…
“If a bhikkhu should wish: ‘May I become a conqueror of discontent
and delight, and may discontent and delight not conquer me, ‘ let him
fulfil the precepts…
“If a bhikkhu should wish: ‘May I become a conqueror of fear and
dread, and may fear and dread not conquer me; may I abide
transcending fear and dread whenever they arise, ‘let him fulfil the
precepts…
“If a bhikkhu should wish: ‘May I become one to obtain at will,
without trouble or difficulty, the four jhana that constitute the higher
mind and provide a pleasant abiding here and now, ‘let him fulfil the
precepts…
“If a bhikkhu should wish: ‘May I contact with the body and abide in
those liberations that are peaceful and immaterial and transcending
forms, ‘let him fulfil the precepts…
“If a bhikkhu should wish: ‘May I with the destruction of the three
fetters, become a stream enterer, no longer subject to perdition(hell),
bound for deliverance, headed for enlightenment, ‘let him fulfil the
precepts…
“If a bhikkhu should wish: ‘May I, with the destruction of the three
fetters and with the attenuation of lust, hate, and delusion, become a
once returner, returning once to this world to make an end of suffering,
‘let him fulfil the precepts…
Mn 6

Modern Teachers

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 “ So that’s what the aspects of self control and self discipline are
about within the Buddhist training—just making sure that the brakes
on your car work. Having a car that can accelerate and go places fast
is fine, but if you don’t have brakes, when the road bends you will be in
trouble. When we reach a stop sign or cross roads we need to be able
to stop. Life is not all about empty roads and green lights, other traffic,
red lights and so on abound.”
Ajahn Amaro “Silent Rain”

“I practised Dhamma without knowing a great deal. I just knew the

path to liberation began with virtue(sila). Virtue is the beautiful
beginning of the Path. The deep peace of samadhi is the beautiful
middle. Panna(wisdom) is the beautiful end. Although they can be
separated as three unique aspects of the training, as we look into them
more and more deeply, these three qualities converge as one. To
uphold virtue, you have to be wise. We usually advise people to
develop ethical standards first by keeping the Five Precepts so that
their virtue will become solid. However the perfection of virtue takes a
lot of wisdom. We have to consider our speech and actions and analyse
their consequences. This is all the work of wisdom. We have to rely on
our wisdom to cultivate virtue.”
Ajahn Chah “Food for the Heart”

“We practise Skilful Action not because we want to avoid breaking

the Buddha’s rules or because we fear that someone will punish us if
we do. We avoid cruel and hurtful behaviour because we can see the
consequences of such actions---that they lead to profound unhappiness
for us and everyone around us, now and in the future. We practise
Skilful Action because we want our lives to be helpful and harmonious,
not destructive and contentious, and because we want a calm and
happy mind, untroubled by regret and remorse.”
Bhante Gunaratana “Eight Mindful Steps to Happiness”

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 This recollection is the first of the two recollections that involve the
Perfections. Virtue and generosity are two of the Ten Perfections and
this recollection is the first occasion where we direct the mind not only
to an awareness of them, but also a conscious cultivation of them.
Some, will argue that there is no need for them to cultivate this
recollection, because they already are aware of their virtuous and
generous behaviour. The counter argument is, yes this is no doubt
true, but there is a significant difference between awareness of
something and actively encouraging the mind to adopt the object we
are aware of as natural expressions of itself. I can be aware of a
broken toe, but is the bandages and aspirin that will heal the break.
In recollecting virtue, we move from the passive to the proactive.
The recollection is a recognition that we are doing something that is
rare. In the Recollection of the Sangha, we recollected someone else’s
virtue, here we recollect our own. Westerners can display this quite
remarkable and in many ways quite sad ability to turn a joyous
recollection into an inquisition. This perhaps one reason why some
Buddhist teachers in the West seem so loathe to teach about virtue…
too many of their students carry guilt from their Christian upbringing.
Virtue is equated not with the joyful, but with sin and a need to repent.
Buddhism adopts a diametrically opposite approach to Christianity.
When we recollect that our observance of the Precepts was a long way
from perfect, we accept that and resolve to do better. We refrain from
wanting to take a whip to ourselves as an exercise of repentance.
Wisdom arises not from self mutilation either physically or mentally,
but from a willingness to learn from our mistakes. If we are keeping
just one Precept, then we take joy in that. We must always remember
that the Precepts are trainings, that’s what the Pali word ‘sikka’ means
and upon reflection ‘training’ is perhaps a better translation than
‘Precepts’ . No one responsible trains a horse or a dog with a cattle
prod & neither should we train ourselves that way. There is the simple
reality that the mind inclines towards that which it finds pleasurable,
make the mind associate the Precepts with pleasure and it will happily
observe them. Make them a source of pain & discomfort and the mind
will refuse to go anywhere near them.
As lay people we can base our recollection on our observance of the
Five Trainings of:
1. Not killing
2. Not stealing
3. Not engaging in sexual misconduct
4. Not engaging in harsh and divisive speech, lying
5. Not indulging in intoxicants.

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This is perfectly adequate for the purposes of this recollection. Most of
us have degrees of difficulty with keeping these trainings. It is because
the observance of the trainings is anything but easy, that we take joy
in succeeding at the observance. For some, including myself, giving up
a cold beer after a hard days work mowing lawns, is a major
renunciation. Thus the joy I take when I opt instead for a ginger cordial.
If you are one of those blessed people who have little or no difficulty in
keeping the Five Trainings, take joy in the fact that for you they are
easy to keep. Don’t be egotistical, but cultivate an awareness, that for
you this difficult thing is easy, that you are in a way as I’ve already
said, blessed. It also gives you a chance to practice this Recollection at
a deeper level, a more refined one.
For a lay person there are four other trainings that can be undertaken.
With the Eight Trainings we change the third Training from ‘sexual
misconduct’ to celibacy. Then there are three additional Trainings:
Not taking food after midday.
Abstaining from music, movies, TV. Perfumes (including After Shave,
though interestingly not the body sprays so popular in the West at the
present time)
Abstaining from high & luxurious beds.
It would come as no great surprise that these additional trainings are
rather difficult for most of us. Our culture suffers from media
saturation…the sheer quantity of available information, entertainment,
distraction is just overwhelming. Food is increasingly available 24
hours a day, seven days a week. We are the most affluent generation
to have lived, physical comfort is seen as a right. Sex is, courtesy of
reliable contraception, amazingly easy to find. The Eight Trainings
require planning and a level of commitment that our culture seems
devoted to undermining.
A certain degree of flexibility and intelligence is allowed with the
observance of the trainings. This is to say that if work for example
prevents us from observing a training, then we can undertake other
trainings. Illness is an allowable exception. Diabetics need to regulate
their blood sugar level, so the training regarding eating after midday
isn’t something set in concrete. Working in a cinema precludes the
training regarding entertainments. The one absolute exception to this
is intoxicants, there is no acceptable intake of alcohol, cocaine,
cannabis, heroin, morphine, ecstasy, methyl amphetamine or anyone
of the designer drugs. Caffeine (& to a lesser extent nicotine) is not
regarded as intoxicating line removed. The third training is a grey area
as well. If we are observing Eight Trainings then all sexual activity is
excluded. If we are observing Five Trainings, then so long as we are
responsible, then there is no problem, unless signs of addiction
manifest themselves. For example if we spend all our available time &
money for the procurement of sexual pleasure to the exclusion of all

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else, then there is a problem. Obsessive use & watching of
pornography is also a sign that we need to have a chat to someone
responsible. Or we use sex as a weapon. There are plenty of people in
relationships who use sex as a means of control over their partners,
either by demanding activities that the partner is unwilling to do, or by
the simple act of denying them sexual activity. Or using sex outside
the relationship as a form of revenge for mistakes, neglect or abuse by
their partner. These are to me are clear examples of sexual
misconduct.
It is the extremes that we need to be careful of. Being totally
repressive is as bad as total indulgence…we walk the Middle Way. For
some of us, the natural expression of our sexuality is celibacy. Celibacy
has a place in our lives as meditators…we need times of stillness and
sexual activity has a lot of energy both mental and physical. We need
times where we are simply still. Sudden & unilateral observance of
celibacy when we are in a relationship can be pure poison for that
relationship. A partner that is suddenly and inexplicably uninterested in
intimacy is justifiable cause for grief in a coupling. So whilst times of
celibacy are both natural and to a degree necessary in our practice, we
do need to exercise consideration and intelligence when we observe it.
We need to plan an observance of the Eight Trainings, re-arrange work
or discuss with our partners our plans. That there is this need for
forethought makes the power of the observance even greater.
To move onto the practice of this recollection. I can’t give you
timeframes in which to practice this recollection. What I do suggest, is
that since these meditations have their own energy, that you let the
mind abide in the particular aspect of the reflection as long as it wants
to. Treat the recollection like a fine chocolate…let the flavour of it
pervade the mind just like a chocolate pervades the tongue. The
flavour of the recollection is of course the wonder and the joy of it.
Once you have settled into the meditation position. Just take a moment
to breathe. Then begin to reflect on the power of sila and sila is deeply
powerful. Reflect that it was just this sila that you are now observing
that enabled the Bodhisatta to become the Buddha. Reflect that every
time you observe even just one of the Trainings that you walk in the
footsteps of the Buddha. Because this is rare in the world and you are
doing this consciously arouse wonder. Reflect on the rarity of virtue in
the world. If the observance is difficult( and every last one of us finds
observing sila difficult at times, we all have our failings), then reflect
that despite the difficulty that you are continuing to observe sila.
Moving onto the Trainings themselves. Tick them off in your head. Sila
is not something we are compelled to observe, we exercise a choice in
this matter. Recollect, “today I observed the following sila”, and just
how wonderful being harmless, gentle, trustworthy, ethical really is.
Even making an honest effort to observe sila and failing, is better than

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not making the attempt to keep sila at all. True, it is better that we
keep sila, but the real world has failure in it, and since as I have
already explained, this is not an exercise in self flagellation, it is best
that you cultivate joy in that fact that you at least tried to observe sila.
Considering just how brutal, corrupt and immoral the world is, take joy
in the fact that you are choosing ( or trying to at least) not to be a part
of that. Take joy in the truth that you are keeping this sila
beautifully….all sila is beautiful and the observance of it is
unblemished, un-mottled, pure. Even just one Training beautifully
observed has a profound effect on us and those around us.
“ Today/yesterday I was kind, gentle, compassionate, moral—this is
wonderful, fantastic, beautiful!!”
You can use the traditional words of this recollection that I quoted
from the Vimutti Magga. It is absolutely true that this sila is “praised by
the wise”, “conducive to concentration”, “liberating”. You will find
that once the mind abides in virtue, that it is able to calm down and
concentrate really easily. Sila causes the mind to have a natural
luminosity and that luminosity leads readily to stillness and
concentration (see 4.1.2). Might not happen immediately, but it can
and will happen. The aspect of liberation is obvious to say the least,
because the Lord Buddha stressed sila as one of the supports to the
holy life—Sila, Samadhi (tranquillity), Panna(wisdom)---anyone can see
why & where liberation fits in.
It is perhaps worth noting here, that in the Thai Forest Tradition
there is more to sila than the at times automatic/robotic observance of
rules. Sila is treated as something that includes how you relate to and
interact with the monastic community in which you live. I have heard
of instances where the observance of the Precepts was impeccable,
but where the persons sila was viewed as less than ideal, because the
person was treating his fellows in the community with indifference.
Refusal to help with chores in the monastery is seen as having bad sila.
The experts will tell me that monastic etiquette is called “khor wat”,
but what is “khor wat” other than sila? Since you, the reader are
almost certainly not residing in a monastery, sila can and does extend
into how we treat our partners/friends/ family. There is absolutely no
point in observing the Five Trainings faultlessly, if we are selfish and
abusive to those we live and work with. Since this actually borders on
the territory of the next recollection, that of generosity, I will finish with
the Recollection of Virtue. If the reader wishes to explore the topic of
Sila more thoroughly I recommend Ajahn Thanissaro’s book “The healing
Power of the Precepts, available at:
www.accesstoinsight.org/lib/authors/thanissaro/precepts.html
With great joy I bow my head to the Wonderful Sila taught by the
Blessed One.

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Caganussati
Recollection of Generosity.
Q. What is the recollection of liberality? What is the practising of it?
What are its salient characteristic, function and near cause? What is
the procedure?
A. Liberality means that one gives one’s wealth to others wishing to
benefit them, and in order to derive the happiness of benefiting others.
Thus liberality is to be understood. One dwells indifferent in the
recollection of the virtue of liberality. This recollectedness is
recollection and right recollectedness. This is called the recollection of
liberality. The undisturbed dwelling of the mind in this recollection is
the practising of it. Awareness of the merit of liberality is its salient
characteristic. Non-miserliness is its function. Non-covetousness is its
near cause.
A man who practises the recollection of liberality gains ten benefits
thus: He gains bliss through liberality, he becomes non-covetous
through liberality, he is not miserly, thinks of others, becomes dear to
others, does not fear in others company, has much joy, acquires the
compassionate mind, fares well and approaches the ambrosial.
“What is the procedure? The new yogin goes to a place of solitude
and keeps his mind undisturbed. With an undisturbed mind he
practises the recollection of liberality thus: “Through abandoning
things I have benefited others; therefrom I have gained much merit.
The vulgar by means of the dirt of covetousness, are drawn to things. I
live with a mind non-coveting and not unclean. Always I give and
enjoy giving to others. Always I give and distribute.”
That yogin in these ways practises the recollection of liberality.
Through the recollection of liberality his mind is endowed with
confidence. Because of this recollection and confidence, his mind is
always undisturbed. With undisturbed mind he destroys the
hindrances, arouses the meditation (jhana) factors and attains access
concentration. The rest is as fully taught above.
Vimutti Magga p 153

There are, O monks, eight ways of giving. What eight? One gives
spontaneously; or one gives out of fear; or because of thinking, “He too
has given me a gift”; or because of thinking, “He will give me a
present, too”, or because of thinking that it is good to give; or because
of thinking, “I cook, but they (being ascetics) do not; since I cook, it
would not be proper for me to refuse giving a meal to those who do not

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cook”; or because of thinking, “By giving such a gift, I shall earn a good
reputation”, one gives because it ennobles the mind, adorns the
mind.”
An 161

There are, O monks, eight reasons for giving. What eight? People
may give out of affection; or in an angry mood; or out of stupidity; or
out of fear; or because of thinking: “Such gifts have been given before
by my father and grandfather and it was done by them before; hence it
would be unworthy of me to give up this old family tradition”; or
because of thinking, “By giving this gift, I shall be reborn in a good
destination, in a heavenly world, after death”; or because of thinking,
“When giving this gift, my heart will be glad, and happiness and joy will
arise in me”; or one gives because it adorns and ennobles the mind.”
An 162

There are, O monks, eight kinds of rebirth on account of giving.

What eight?
Here, monks, a certain person makes a gift to an ascetic or brahmin,
offering him food, drink, clothing and vehicles; garlands, scents and
unguents; bedding, housing and lighting. In making the gift, he hopes
for a reward. He now notices affluent nobles, affluent brahmins or
affluent householders enjoying themselves provided and furnished with
the five cords of sensual pleasure, and he thinks: “Oh, with the break
up of the body, after death, may I be reborn among them!” And he
sets his mind on that thought, keeps to it firmly and fosters it. This
though of his aims at what is low, and if not developed to what is
higher will lead him to just such a rebirth. With the break up of the
body, after death, he will be reborn among affluent nobles, affluent
brahmins or affluent householders. This, however, I declare only for the
virtuous, not for the unvirtuous; for it is due to his purity, monks, that
the hearts desire of the virtuous succeeds.
Then again, a certain person makes a gift to an ascetic or a
brahmin, offering him food…or lighting. In making the gift, he hopes for
a reward. He now hears of the long life, the beauty and the great
happiness of devas in the realm of the Four Great Kings…the
Tavatimsa devas…the Yama devas…the Tusita devas…the devas Who
Delight in Creation…the devas Who Control What is Created by Others,
and he wishes to be reborn among them. He sets his mind on that
thought, keeps to it firmly and fosters it. This thought of his aims at
what is low, and if not developed to what is higher, it will lead him to
just such a rebirth. After his death, when his body breaks up, he will be
reborn among the devas in the realm of the Four Great Kings…or

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among the devas Who Control What is Created by Others. This,
however, I declare only for the virtuous, not for the unvirtuous; for it is
due to his purity, monks, that the hearts desire of the virtuous
succeeds.
Then again, a certain person makes a gift to an ascetic or brahmin,
offering him food…or lighting. He now hears of the long life, the beauty
and the great happiness of the devas of Brahmas Company, and he
wishes to be reborn among them. He sets his mind on that thought,
keeps to it firmly and fosters it. This thought of his aims at what is low,
and if not developed to what is higher, it will lead him to just such a
rebirth. After his death, when his body breaks up, he will be reborn
among the devas of Brahmas Company. This, however, I declare only
for the virtuous, not for the unvirtuous; only for one free of lust, not for
one who is lustful. Because he is without lust, monks, the hearts desire
of the virtuous succeeds.
These, monks, are the eight kinds of rebirth on account of giving.
An 163

‘Good is giving, dear sir!

Even when there’s little, giving is good.
When done with faith too, giving is good;
The gift of righteous gain is also good.
Giving with discretion too is good.’
Sn Sagathavagga : Devatasamyutta
This was said by the Lord…
“Bhikkhus, there are these two kinds of giving: the giving of
material things and the giving of Dhamma. Of these two kinds of
giving, this is the foremost, namely, the giving of Dhamma. There are
these two kinds of sharing, this is the foremost, namely, the sharing of
Dhamma. There are these two kinds of help: help with material things
and help with the Dhamma. Of these two kinds of help, this is the
foremost, namely, help with the Dhamma.”
When they say that giving
Is supreme and unsurpassed,
And the Lord himself extolled sharing,
Who, wise and knowing,
Confident in that foremost field of merit,
Would not give at the appropriate time?
Both for those who proclaim it
And for those who listen to it,
Confident in the Sublime Ones teaching,
The supreme good is fully purified

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 As they live diligently in the teaching
Iti: 98

This was said by the Lord…

“Bhikkhus, if beings knew, as I know, the result of giving and
sharing, they would not eat without having given nor would they allow
the stain of meanness to obsess them and take root in their minds.
Even if it were their last morsel, their last mouthful, they would not
enjoy eating without having shared it, if there was someone to share it
with. But, bhikkhus, because beings do not know as I know the result of
giving and sharing, they eat without having given and the stain of
meanness obsesses them and takes root in their minds.”
If beings only knew—
So said the Great Sage—
How the result of sharing
Is of such great fruit,
With gladdened mind,
Rid of the stain of meanness,
They would duly give to noble ones
Who make what is given fruitful.
Having given much food as offering
To those worthy of offerings,
The donors go to heaven
On departing the human state.
And gone to heaven they rejoice,
And enjoying pleasures there,
The unselfish the result
Of generously sharing with others.
Iti 26

“As a materially dependent community, the Sangha give the laity

the chance to practice the primary virtue of giving. Although one’s
time might be consumed by work and family duties, although one
might not be prepared to undertake systematic study or meditation
oneself, one can still offer food or medicine or other necessities to
those who have embarked on the monastic career. Such giving is a
forthright and concrete act, deeply satisfying, bringing immediate
gladness and future gladness too.”
Bhikkhu Nyanasobhano “Landscapes of Wonder”

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 “Generosity is a powerful form of renunciation. Generously sharing
what we have, and many other acts of renunciation, make us feel
happy. There is a sense of pleasure and relief every time we let go. It
stands to reason that if we let go completely of grasping at anything in
the world, then this great relinquishment will bring even more
happiness than occasional acts of renunciation.”

“Generosity is taught in every religious tradition, but it is a natural

state of mind that all living beings possess inherently. Even animals
share their food. When you are generous, you feel happy and you
delight in remembering the recipients joy.”

“The best giving occurs when we have no expectations of any

return, not even a thank-you. We give while knowing in our hearts that
we already have in our hearts everything we need to be happy. Such
giving is motivated by a sense of fullness, not loss. Giving
anonymously, and without knowing the recipient, is a wonderful way to
be generous. Giving quietly, without fanfare, lessens our desire and
reduces our attachment to the things we have.”
Bhante Gunaratana “Eight Mindful Steps To Happiness”

“Then Prince Payasi established a charity for ascetics and

Brahmins, wayfarers, beggars and the needy. And such food was given
out as broken rice with sour gruel, and also rough clothing with ball
fringes. And a young Brahmin called Uttara was put in charge of the
distribution. Referring to it, he said: ‘Through this charity I have been
associated with Prince Payasi in this world, but not the next.’
And Prince Payasi heard of his words, so he sent for him and asked
him if he had said that. ‘Yes, Lord.’ But why did you say such a thing?
Friend Uttara, don’t we who wish to gain merit expect a reward for our
charity?’
‘But, Lord, the food you give—broken rice with sour gruel—you
would not care to touch it with your foot, much less eat it! And the
rough clothes with ball fringes—you would not set foot on them—much
less wear them! Lord, you are kind and gentle with us, so how can we
reconcile such kindness and gentleness with unkindness and
roughness?’ ‘Well then Uttara, you arrange to supply food as I eat and
clothes such as I wear.’ ‘Very good, Lord’, said Uttara, and he did so.
And Prince Payasi, because he had established his charity
grudgingly, not with his own hands, and without proper concern, like
something casually tossed aside, was reborn after death, at the
breaking up of the body, in the company of the Four Great Kings, in the

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empty Serisaka mansion. But Uttara, who had given the charity
ungrudgingly, with his own hands and with proper concern, not as
something tossed aside, was reborn after death, at the breaking up of
the body, in a good place, a heavenly realm, in the company of the
Thirty-Three Gods.
Dn 23

This then is the Recollection of Generosity. From the examples above

we can clearly see where generosity—Caga, giving—Dana, and
renunciation—Nekkhama, are at times almost synonyms for each
other. In fact there are plenty of occasions where it is impossible to
separate them at all, to engage in one of them, is to engage in them
all, to talk and write about one, is to talk and write about them all. It
seems that it is only the degree of importance of the thing that we are
giving or sharing or renouncing has to us that actually allows a clear
line to be drawn between these actions. I may share my lunch, I can
give $20, I can renounce all alcohol or TV. The one aspect that they
have in common is that we are letting go of something.
The way the Vimutti Magga describes this recollection has to me
always seemed rather stilted and narrow, it seems to be defining
generosity in purely monetary terms. The scriptures broaden the
picture a lot, and the examples from modern members of the Sangha
go even further, but we still seem to be lacking a clear definition of
exactly what constitutes generosity. What are the things that we can
give, share, renounce?
In attempting to answer this, I intend to invite the reader to be
creative in their expressions of giving, sharing, renouncing. To me the
chances to engage in the wholesome acts of generosity and
renunciation are almost limitless and quite literally transcend life and
death.
As a start we can draw up a list of things that are given as a matter
of course in this society.
1. money
2. old clothes
3. food
The list generally stops there. Money is easy, a number of charities
these days direct debit our credit cards once a month, old clothes are
something various charities phone us up & ask for, food is something
that we put a couple of cans in bins at Christmas (if we remember &
can be bothered). Yes, this is Dana, and they certainly are wholesome
actions we can and should take joy in. But to be honest, it is a pretty
lame list. A certain number of us will add:
4. blood
5. organs
6. volunteer work at a charity or community organization or your
temple/Buddhist society.

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As we progress down the list, the act of
generosity/sharing/renunciation becomes progressively more difficult
and demanding. We cease being passive and become proactive. To
give blood, we need to set aside a time to travel to the blood donation
centre and then set aside time to recover line removed . We need to
make an appointment. It is an involved procedure. To donate blood or
bone marrow or an organ like a kidney (some people prefer to give
while they are still alive) is essentially to gift our good health to
someone. Given the barriers that must be overcome these days simply
to hand over 600 ml of blood, it is not an insignificant gift. To donate
our organs, means to deal with our mortality, for some of us a
confronting and difficult thing. For many of us to make the decision to
donate our organs, is the very first effort at recognising that they
aren’t really ours, the first acceptance that this life has an end.
Volunteering to help with the Parents and Citizens Association, the Red
Cross, the Blood Bank, the temple/Buddhist society is more difficult
because so few of us actually have the time. For those of us who do
make this commitment, there is the regular scheduling of time for this
giving. The thing is that budgeting time is like budgeting money, once
we sit down and begin accounting how we spend our time, we are
likely to find an extra hour or two that we can give to something
worthy. Television is a time soak. When people talk about being a
couch potato in front of the television often that is a literal and sadly
accurate description of our physical and mental state when watching
TV. The list of organizations I gave is a short one & the number of
needy organizations is almost endless. All of us have something to
give/share with society We are beginning to leave the obvious aspect
of giving/sharing/renouncing. Still the list is pretty poor. Let’s get
creative and add
7. virtue
8. silence
9. meditation
10. being mentally present
With these four we have moved into an area that is simply ignored
by society at large, this is because now we are
giving/sharing/renouncing what may at first seem to be intangibles.
We can, and in my opinion at least, should make our observance of the
Five/Eight/Ten/Two Hundred and Twenty-seven Precepts, a gift to the
world and ourselves. The Precepts are generally viewed as something
the Sangha/our Preceptors give us, not something we can then give to
the world. Silence can be given, both to ourselves and to others. I quite
successfully gave silence to a friend whilst staying in a monastery. I’m
a morning person, he isn’t. By the time he arrived for breakfast I was
revved up & very loud. He preferred to breakfast in silence and with
someone sitting with him. Ultimately I sat with him in silence. It was

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like having ants bite me, but silence was given and gratefully received.
We give silence to ourselves by turning the radio, TV, stereo, MP 3
player, mobile phone off & sitting quietly. Sit and delight in the
stillness, the silence. We can give ourselves mental silence by simply
refusing to engage in the endless mental proliferation & wanderings
that our mind habitually engages in. ‘How can we give meditation?’ I
hear you ask. Give the results of your meditation, share the Insights,
the calm, the peace, the bliss, that you have happen in your
meditation practice. Encourage a loved one to engage in meditation,
encourage them to go on Retreats. Giving yourself the benefits of the
hour or half hour a day that you spend meditating. Cultivating a mental
stillness, giving ourselves a rest from the hectic ‘doing’ that fills up and
dements the rest of our lives, is a profound gift that we overlook and
discount at our own peril, this is how we give meditation. Simply
listening with attention to the person speaking to you, is giving the gift
of being mentally present. Practising ‘present moment awareness’ is
how we give it to ourselves. Just paying full attention to where we are
and what we are doing, is present moment awareness. Still this list
isn’t anywhere near long enough.
11. life experience
12. surplus from our gardens
13. gentleness
14. …
15. …
16. …
For myself, giving the wisdom, insight, maturity that I have gained
in the past 40 years, was the scary bit. Partly because I remember all
too well being the flaky, nervy, wound up one. Partly because initially I
wasn’t all that sure that I had much to share. Having overcome
depression and abuse and having travelled a bit, I find that this is what
I give. I have gained a daughter simply because when she & I met, I
didn’t judge her. This spooked her a little. Our entire family had
judged her & the judgement wasn’t kind. Because I have made and
continue to make mistakes, because for me promiscuity doesn’t rate
against seeing the results of genocide in Cambodia, because I am not
in line for sainthood, I didn’t judge her. Tam is really a great daughter.
Thoughtful, gentle, loving. Not at all the sort of person that I’d been
told she was. I feel that there is no point in any of us living & not
sharing our maturity. As a special plea to those like myself who have
had a difficult time of it due to abuse & emotional illness, for heavens
sake, don’t win & then become a miser with your victory…share it
recklessly. There are plenty of people out there who need your calm
presence and reassurance that victory is possible. Having been
emotionally & mentally in some very dark places, knowing that
eventually I would abide in a place of light & happiness, mattered
deeply.

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A lot of people have gardens these days or have at least a flowering
plant somewhere in their house or unit. If you are lucky enough to
have a yard and do as almost everyone does at some point in their
lives & grow vegetables, I wonder if you have made the conscious
choice to grow a surplus or even a vegetable that you personally don’t
like simply so that you can give the surplus away. Ever decided to give
some of the flowers to a neighbour or the temple? Having done this…
given home grown vegetables away that is, I can personally vouch for
the sense of happiness that arises when the produce is received. We
can devote a section of the garden to growing vegetables, herbs,
spices purely for the pleasure of giving them away. The
pleasure/reward here is two fold. Firstly there is the pleasure of
working the soil with our bare hands and seeing something grow as a
result of that work. There is something fundamentally right about
digging and weeding a garden bed. Perhaps because I am a gardener, I
find it deeply rewarding. The second pleasure is the one I have already
described above.
Gentleness is the last on my list. I don’t mean that you become
irritatingly lovey-dovey with everyone you meet. I mean approach
people with a gentleness. Rather than being aggressive, be gentle. Be
considerate. If a person needs to be listened to, listen to them. Smile
at people. Greet them by name. Basically give niceness.
You will have noticed that I have left some spaces empty. There is a
very good and simple reason for this, they are for you to fill up. I
honestly doubt that I have covered every possibility for generosity, in
fact I know I haven’t.
Renunciation is the truly interesting aspect of this recollection.
Renunciation happens when we have something we really like and we
decide to give it up. A parallel is the idea of the Roman Catholic Lent,
where someone might give up pizza for the period of Lent.
Renunciation only works when it makes total sense. Renunciation is a
choice. Observing the Five Precepts is a form of renunciation. In
choosing to observe them you are renouncing killing, stealing, sexual
misconduct, bad speech and intoxicants. It is irrelevant as to whether
we are renouncing something that is bad for us or renouncing the use
of a favourite possession or habit. The operative part is that we are
making a choice in renouncing something. A monastic renounces the
‘freedoms’ of Lay life. This may be simply because they no longer
make sense to that person, but no one can be compelled to Ordain.
People nagged into giving up smoking, often just smoke away from the
person pestering them. We can renounce things for set periods like a 9
day Retreat or for the Rains Retreat. Even renouncing something for as
little as a day helps our Practice, so long as we do it regularly.
There is the fact that when we give something we are renouncing
ownership of it. To hand over a gift then attempt to control how that
gift is used is an invitation for trouble. All giving and sharing is an act

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of renunciation. We who practice this Dhamma & Dispensation are all
renunciates.
The practice of this recollection follows the same basic pattern of
the preceding recollections. Remember, recognise & savour your act of
generosity/giving/ renunciation. What I have found to happen having
practised this recollection for a time, is that I tend to begin creating
and seeking out opportunities to give/share/renounce. It becomes an
exquisite act of selfishness to give to someone so that I have
something to work with in this recollection. Discussions with Sangha
members haven’t revealed any problems with this. If anything it falls
under the category of building a support for our Practice. There are few
areas of my life that I cannot exercise charity in. As a business man, I
view generosity as an investment in my business. There seems a
connection between my giving discounts, or helping out at the temple
and the amount of activity in my business. Periods of generosity are
invariably followed by busy periods in my business. Often when I am
helping/ giving/ sharing/ renouncing I feel that I am the one who is
gaining the most out of the situation. I have to at times restrain myself
from shouting “Ha!! Ripped off badly!!” This is the sort of joy and
satisfaction that giving/sharing/renouncing can cause to arise.
If you wish to examine Dana/Caga more deeply than I thoroughly
recommend Ajahn Thanissaro’s book: “The Economy of Gifts” available
online at: www.
accesstoinsight.org/lib/authors/thanissaro/economy.html Having taken
the joy in offering this to you, I will finish Recollection of Generosity.
Humbly I bow my head to the Blessed One.
Devanussati
Recollection of Deva
Q. What is the recollection of devas? What is the practising of it?
What are its salient characteristic, function and near cause? What is
the procedure?
A. Considering a birth in heaven, one recollects one’s own merits.
This recollectedness is recollection and right recollectedness. This is
called the recollection of deities. The undisturbed dwelling of the mind
in this recollection is the practising of it. Awareness of one’s own
merits and the merits of the devas is its salient characteristic. To
admire merit is its function. Confidence in the fruit of merit is its near
cause.
A man who practises this recollection of devas gains eight benefits:
he increases five qualities, namely, confidence, sila, learning, liberality,
and wisdom; he can gain that which heavenly beings desire and to
which they are devoted; he is happy in the anticipation of the reward
of merit; he honours his body; he is revered by heavenly beings.
Through this he is able to practice sila and liberality also. He fares well
and approaches the ambrosial.

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 “What is the procedure? The new yogin goes to a place of solitude
and keeps his mind undisturbed. With an undisturbed mind he
practises the recollection of devas thinking thus: There are the Four
Regents of the Tavatimsa, Yama, Tusita, Nimmaranarati,
Paranimmitasavatti heavens. There are the Brahma group of devas
and other devas. Those devas, being endowed with such confidence,
on dying here, were born there. I too have such confidence. Endowed
with such sila, such learning, such liberality and such wisdom, those
devas were born there. I too have such wisdom.” Thus he recollects his
own and the devas confidence, sila, learning, liberality and wisdom.
That yogin in these ways and through these virtues practises the
recollection of devas, and is thereby endowed with confidence. Owing
to confidence and recollectedness, his mind is undisturbed. With an
undisturbed mind he destroys the hindrances, arouses the meditation
(jhana) factors and attains to access meditation.
Q. Why does one recollect the merit of devas and not humans?
A. The merit of devas is most excellent. They are born in excellent
realms and are endowed with excellent minds. Having entered the
good realm they are endowed with good. Therefore one should
recollect the merit of the devas and not the merits of men. The rest is
as fully taught above.
Vimutti Magga page: 154
“I worship the Buddha, the best of beings,
Dwelling in the woods at Vesali.
Kokanada am I,
Kokanada, Pajjunna’s daughter.
“Earlier I had only heard the Dhamma
Has been realised by the One with Vision;
But now I know it as a witness
While the Sage, the Fortunate One, teaches.
“Those ignorant people who go about
Criticising the noble Dhamma
Pass onto the terrible Roruva hell
And experience suffering for a long time.
‘But those who have patience and acquiesce
In regard the noble Dhamma
On discarding the human body,
Will fill the host of devas.”
Sn Devatasamyutta p 119

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“Furthermore, you should recollect the devas: ‘There are the devas of
the Four Great Kings, the devas of the Thirty-three, the devas of the
Hours, the Contented Devas, the devas who delight in creation, the
devas who have power over the creations of others, the devas of
Brahma’s retinue, the devas beyond them. Whatever conviction they
were endowed with that — when falling away from this life — they re-
arose there, the same sort of conviction is present in me as well.
Whatever virtue they were endowed with that — when falling away
from this life — they re-arose there, the same sort of virtue is present
in me as well. Whatever learning they were endowed with that — when
falling away from this life — they re-arose there, the same sort of
learning is present in me as well. Whatever generosity they were
endowed with that — when falling away from this life — they re-arose
there, the same sort of generosity is present in me as well. Whatever
discernment they were endowed with that — when falling away from
this life — they re-arose there, the same sort of discernment is present
in me as well.’ At any time when a disciple of the noble ones is
recollecting the conviction, virtue, learning, generosity, and
discernment found both in himself and the devas, his mind is not
overcome with passion, not overcome with aversion, not overcome
with delusion. His mind heads straight, based on the [qualities of the]
devas. And when the mind is headed straight, the disciple of the noble
ones gains a sense of the goal, gains a sense of the Dhamma, gains joy
connected with the Dhamma. In one who is joyful, rapture arises. In
one who is rapturous, the body grows calm. One whose body is calmed
experiences ease. In one at ease, the mind becomes concentrated.

“Mahanama, you should develop this recollection of the devas while

you are walking, while you are standing, while you are sitting, while
you are lying down, while you are busy at work, while you are resting
in your home crowded with children.” AN 11.13

“Deva” translates as “bright one”. They seem to be a class of being

that inhabit a range of existence from that of wood sprite…deva are
known to inhabit trees & waterfalls for example…all the way to that of
demi-god. They occur reasonably frequently in the suttas and do things
like tempt young monks and illuminate mango groves and ask difficult
questions. There is the argument that the angels of the Judaeo-
Christian-Muslim traditions are actually deva. The reason why they are
an object of recollection, is they are the next level up in Buddhist
cosmology from the human level. Basically, from what I can gather of
their behaviour from the suttas, they are humans without the coarse
material bodies. This is why we recollect their merit, their virtue.

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 The practise is as taught above.

Glossary
Ajahn: Thai. Teacher. Corruption of the Pali Acariya.
Anapanasati: Pali. Composed of two composites. Anapana:
Breath/breathing.
Sati: Mindfulness/Awareness.
The main form of meditation taught in Vipassana Meditation. Used
by the Buddha to achieve Enlightenment.
Anussati: Pali. Remembrance, recollection, thinking of, mindfulness.
Buddhanussati: Pali. Recollection of the Buddha
Caga: Pali. Abandoning, giving up, renunciation
Deva: Pali. Basically the nicer type of celestial beings that you would
want to have around. Word translates as “luminous”.
Dhammanussati: Pali. Recollection of the Buddha’s Teaching.
Sanghanussati: Pali. Recollection of the Monastic Community.
Santi: Pali. Tranquillity, peace.

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 Sila: Pali. Usually translated as Virtue. Pali Text Society’s Online
dictionary translates it as “Habit” .

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