The First Six Recollections

§ 12. I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time Mahānāma… went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “I have heard that many monks are at work making robes for the Blessed One, (thinking,) ‘When the robes are finished, at the end of the three months, the Blessed One will set out wandering.’ For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?”

“Excellent, Mahānāma, excellent! It is fitting for clansmen like you to approach the Tathāgata and ask, ‘For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?’

“One who is aroused to practice is one of conviction, not without conviction… is one with persistence aroused, not lazy… is one of established mindfulness, not muddled mindfulness… is centered in concentration, not uncentered. One aroused to practice is discerning, not undiscerning.

“Established in these five qualities, you should further develop six qualities:

[1] “There is the case where you recollect the Tathāgata: ‘Indeed, the Blessed One is worthy & and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of devas & human beings, awakened, blessed.’ At any time when a disciple of the noble ones is recollecting the Tathāgata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathāgata. 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 senses pleasure. In one sensing pleasure, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the Buddha 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.

[2] “Furthermore, there is the case where you recollect the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the observant for themselves.’ At any time when a disciple of the noble ones is recollecting the Dhamma, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Dhamma. 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 senses pleasure. In one sensing pleasure, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the Dhamma 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.

[3] “Furthermore, there is the case where you recollect the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ At any time when a disciple of the noble ones is recollecting the Saṅgha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Saṅgha. 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 senses pleasure. In one sensing pleasure, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the Saṅgha 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.

[4] “Furthermore, there is the case where you recollect your own virtues: ‘(They are) untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.’ At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on virtue. 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 senses pleasure. In one sensing pleasure, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of virtue 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.

[5] “Furthermore, there is the case where you recollect your own generosity: ‘It is a gain, a great gain for me, that—among people overcome with the stain of possessiveness—I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.’ At any time when a disciple of the noble ones is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. 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 senses pleasure. In one sensing pleasure, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of generosity 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.

[6] “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 rule 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 senses pleasure. In one sensing pleasure, the mind becomes concentrated.

“Mahānāma, 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.”

§ 13. I have heard that on one occasion the Blessed One was staying in Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. Now at that time—it being the uposatha day—Visākhā, Migāra’s mother, went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, “Well now, Visākhā, why are you coming in the middle of the day?”

“Today I’m observing the uposatha, lord.”

“Visākhā, there are these three uposathas. Which three? The uposatha of a cowherd, the uposatha of the Jains, and the uposatha of the noble ones.

“And what is the uposatha of a cowherd? Just as when a cowherd returns the cattle to their owners in the evening, he reflects: ‘Today the cattle wandered to that spot and this; they drank at this spot and that; tomorrow they will wander to that spot and this; they will drink at this spot and that’; in the same way, there is the case where a certain person observing the uposatha reflects, ‘Today I ate this sort of non-staple food and that sort of staple food. Tomorrow I will eat that sort of non-staple food and this sort of staple food.’ He spends the day with an awareness imbued with that covetousness, with that greed. Such is the uposatha of a cowherd, Visākhā. When this uposatha of a cowherd is undertaken, it is not of great fruit or great benefit, not of great glory or radiance.

“And what is the uposatha of the Jains? There are the contemplatives called the Nigaṇṭhas [Jains]. They get their disciple to undertake the following practice: ‘Here, my good man. Lay down the rod with regard to beings who live more than 100 leagues to the east… more than 100 leagues to the west… more than 100 leagues to the north… more than 100 leagues to the south.’ Thus they get the disciple to undertake kindness & sympathy to some beings, but not to others.

“On the uposatha day, they get their disciple to undertake the following practice: ‘Here, my good man. Having stripped off all your clothing, say this: “I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine.”’ Yet in spite of that, his parents know of him that ‘This is our child.’ And he knows of them that ‘These are my parents.’ His wives & children know of him that ‘This is our husband & father.’ And he knows of them that ‘These are my wives & children.’ His workers & slaves know of him that ‘This is our master.’ And he knows of them that ‘These are my workers & slaves.’ Thus at a time when he should be persuaded to undertake truthfulness, he is persuaded to undertake falsehood. At the end of the night, he resumes the consumption of his belongings, even though they aren’t given back to him. This counts as stealing, I tell you. Such is the uposatha of the Jains, Visākhā. When this uposatha of the Jains is undertaken, it is not of great fruit or great benefit, not of great glory or radiance.

“And what is the uposatha of the noble ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where the disciple of the noble ones recollects the Tathāgata, thus: ‘Indeed, the Blessed One is worthy & and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of devas & human beings, awakened, blessed.’ As he is recollecting the Tathāgata, his mind is brightened, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the Tathāgata.… As he is recollecting the Tathāgata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Brahmā-uposatha. He lives with Brahmā [= the Buddha]. It is owing to Brahma that his mind is brightened, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[Again, the uposatha of the noble ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where a disciple of the noble ones recollects the Dhamma, thus: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ As he is recollecting the Dhamma, his mind is brightened, and joy arises; the defilements of his mind are abandoned, just as when the body is cleansed through the proper technique. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort. This is how the body is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the Dhamma.… As he is recollecting the Dhamma, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Dhamma-uposatha. He lives with Dhamma. It is owing to Dhamma that his mind is brightened, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[Again, the uposatha of the noble ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where a disciple of the noble ones recollects the Saṅgha, thus: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ As he is recollecting the Saṅgha, his mind is brightened, and joy arises; the defilements of his mind are abandoned, just as when clothing is cleansed through the proper technique. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. This is how clothing is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the Saṅgha.… As he is recollecting the Saṅgha, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Saṅgha-uposatha. He lives with the Saṅgha. It is owing to the Saṅgha that his mind is brightened, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[Again, the uposatha of the noble ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where a disciple of the noble ones recollects his own virtues, thus: ‘(They are) untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.’ As he is recollecting virtue, his mind is brightened, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects his own virtues.… As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the virtue-uposatha. He lives with virtue. It is owing to virtue that his mind is brightened, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[Again, the uposatha of the noble ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where a disciple of the noble ones recollects the devas, thus: ‘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.’ As he is recollecting the devas, his mind is brightened, and joy arises; the defilements of his mind are abandoned, just as when a gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the devas.… As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the deva-uposatha. He lives with the devas. It is owing to the devas that his mind is brightened, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“Furthermore, the disciple of the noble ones reflects thus: ‘As long as they live, the arahants—abandoning the taking of life—abstain from the taking of life. They dwell with their rod laid down, their knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Today I too, for this day & night—abandoning the taking of life—abstain from the taking of life. I dwell with my rod laid down, my knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants—abandoning the taking of what is not given—abstains from taking what is not given. They take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. Today I too, for this day & night—abandoning the taking of what is not given—abstain from taking what is not given. I take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants—abandoning uncelibacy—live a celibate life, aloof, refraining from the sexual act that is the villager’s way. Today I too, for this day & night—abandoning uncelibacy—live a celibate life, aloof, refraining from the sexual act that is the villager’s way. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants—abandoning false speech—abstain from false speech. They speak the truth, hold to the truth, are firm, reliable, no deceivers of the world. Today I too, for this day & night—abandoning false speech—abstain from false speech. I speak the truth, hold to the truth, am firm, reliable, no deceiver of the world. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants—abandoning fermented & distilled liquors that cause heedlessness—abstain from fermented & distilled liquors that cause heedlessness. Today I too, for this day & night—abandoning fermented & distilled liquors that cause heedlessness—abstain from fermented & distilled liquors that cause heedlessness. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants live on one meal a day, abstaining from food at night, refraining from food at the wrong time of day [from noon until dawn]. Today I too, for this day & night, live on one meal, abstaining from food at night, refraining from food at the wrong time of day. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants abstain from dancing, singing, music, watching shows, wearing garlands, beautifying themselves with perfumes & cosmetics. Today I too, for this day & night, abstain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants—abandoning high & imposing seats & beds—abstain from high & imposing seats & beds. They make low beds, on a pallet or a spread of straw. Today I too, for this day & night—abandoning high & imposing seats & beds—abstain from high & imposing seats & beds. I make a low bed, on a pallet or a spread of straw.’

“Such is the uposatha of the noble ones, Visākhā. When this uposatha of the noble ones is undertaken, it is of great fruit & great benefit, of great glory & radiance. And how is it of great fruit & great benefit, of great glory & radiance?

“Suppose that one were to exercise kingship, rule, and sovereignty over these sixteen great lands replete with the seven treasures, i.e., over the Aṅgas, Maghadans, Kāsīs, Kosalans, Vajjians, Mallas, Cetis, Vaṁsas, Kurus, Pañcālas, Macchas, Surasenas, Assakas, Avantīs, Gandhārans, & Kambojans: It would not be worth one-sixteenth of this uposatha endowed with eight factors. Why is that? Kingship over human beings is a meager thing when compared with heavenly bliss.

“Fifty human years are equal to one day & night among the Devas of the Four Great Kings. Thirty such days & nights make a month. Twelve such months make a year. Five hundred such heavenly years is the life-span among the Devas of the Four Great Kings. Now, it is possible that a certain man or woman—from having observed this uposatha endowed with eight factors—on the break-up of the body, after death, might be reborn among the Devas of the Four Great Kings. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss.’

“A human century is equal to one day & night among the Devas of the Thirty-Three. Thirty such days & nights make a month… One thousand such heavenly years is the life-span among the Devas of the Thirty-three. Now, it is possible that a certain man or woman—from having observed this uposatha endowed with eight factors—on the break-up of the body, after death, might be reborn among the Devas of the Thirty-three. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss.’

“Two human centuries is equal to one day & night among the Yāma Devas… Two thousand such heavenly years is the life-span among the Yāma Devas…

“Four human centuries is equal to one day & night among the Contented Devas… Four thousand such heavenly years is the life-span among the Contented Devas…

“Eight human centuries is equal to one day & night among the devas who delight in creation… Eight thousand such heavenly years is the life-span among the devas who delight in creation…

“Sixteen human centuries is equal to one day & night among the devas who rule over the creations of others. Thirty such days & nights make a month. Twelve such months make a year. Sixteen thousand such heavenly years is the life-span among the devas who rule over the creations of others. Now, it is possible that a certain man or woman—from having observed this uposatha endowed with eight factors—on the break-up of the body, after death, might be reborn among the devas who rule over the creations of others. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss.’”

§ 14. The Blessed One said, “Monks, once the devas & asuras were arrayed for battle. Then Sakka, the chief of the devas, addressed the devas of the Thirty-three: ‘If, dear sirs, when the devas have gone into battle, there should arise fear, terror, or horripilation, then on that occasion you should catch sight of the top of my standard. For when you have caught sight of the top of my standard, whatever fear, terror, or horripilation there is will be abandoned.

“’If you can’t catch sight of the top of my standard, then you should catch sight of the top of the deva-king Pajāpati’s standard…

“’If you can’t catch sight of the top of the deva-king Pajāpati’s standard, then you should catch sight of the top of the deva-king Varuṇa’s standard…

“’If you can’t catch sight of the top of the deva-king Varuṇa’s standard, then you should catch sight of the top of the deva-king Isāna’s standard. For when you have caught sight of the top of the deva-king Isāna’s standard, whatever fear, terror, or horripilation there is will be abandoned.’

“But, monks, when the top of the deva-chief Sakka’s standard is caught sight of, or when the top of the deva-king Pajāpati’s standard… the top of the deva-king Varuṇa’s standard… or the top of the deva-king Isāna’s standard is caught sight of, whatever fear, terror, or horripilation there is may be abandoned or may not be abandoned. Why is that? Because Sakka the chief of the devas is not devoid of passion, not devoid of aversion, not devoid of delusion. He feels fear, feels terror, feels dread. He runs away.

“But I tell you this: If—when you have gone into the wilderness, to the shade of a tree, or to an empty building—there should arise fear, terror, or horripilation, then on that occasion you should recollect me: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of devas & human beings, awakened, blessed.’ For when you have recollected me, whatever fear, terror, or horripilation there is will be abandoned.

“If you can’t recollect me, then you should recollect the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the observant for themselves.’ For when you have recollected the Dhamma, whatever fear, terror, or horripilation there is will be abandoned.

“If you can’t recollect the Dhamma, then you should recollect the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the unexcelled field of merit for the world.’ For when you have recollected the Saṅgha, whatever fear, terror, or horripilation where is will be abandoned. Why is that? Because the Tathāgata—worthy & rightly self-awakened—is devoid of passion, devoid of aversion, devoid of delusion. He feels no fear, feels no terror, feels no dread. He doesn’t run away.”

That is what the Blessed One said. Having said that, the One-well-gone, the Teacher, further said this:

§ 15. I have heard that on one occasion a certain monk was dwelling among the Kosalans in a forest thicket. Now at that time, he spent the day’s abiding thinking evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill will, thoughts of doing harm.

Then the devatā inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:

§ 16. “There is the case of a monk who remains focused on the body in & of itself—ardent, alert, & mindful—putting aside greed & distress with reference to the world. As he remains thus focused on the body in & of itself, a fever based on the body arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme [Comm: such as recollection of the Buddha]. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises. In one whose mind is enraptured, the body grows serene. His body serene, he feels pleasure. As he feels pleasure, his mind grows concentrated. He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw [my mind from the inspiring theme].’ He withdraws & engages neither in directed thought nor in evaluation. He discerns, ‘I am not thinking or evaluating. I am inwardly mindful & at ease.’

“Furthermore, he remains focused on feelings… mind… mental qualities in & of themselves—ardent, alert, & mindful—putting aside greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, a fever based on mental qualities arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises. In one whose mind is enraptured, the body grows serene. His body serene, he is sensitive to pleasure. As he feels pleasure, his mind grows concentrated. He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw.’ He withdraws & engages neither in directed thought nor in evaluation. He discerns, ‘I am not thinking or evaluating. I am inwardly mindful & at ease.’”