Recollection of the Buddha, Dhamma, and Saṅgha
In order for our practice to progress to where it is truly transformational it’s essential that we connect with the triple refuge deeply within ourselves. This connection sustains our practice through the pleasant times as well as the less pleasant occasions which will inevitably arise from time to time.
Regularly reflecting upon and connecting with the Buddha, the dhamma that he taught, and the monastic community which has practiced and preserved this dhamma, instills a sense of joy in our life which induces energy to keep us focused and mentally balanced. Therefore, making these devotional recollections a regular part of one’s practice is extremely helpful. I highly recommend learning these recollections, reciting them, and reflecting upon them often.
Recollection of the Buddha (Buddhānussati)
AN 11.12 Paṭhamamahānāma Sutta gives the recollection of the Buddha as follows:
He, the Blessed One, is indeed the pure one, the perfectly enlightened one;
He is impeccable in conduct and understanding, the accomplished one, the knower of the worlds;
He trains perfectly those who wish to be trained; he is teacher of gods and humans; he is awake and holy.1
After giving this instruction on the recollection of the Buddha, the benefits of this practice are described in the discourse:
On that occasion when a noble disciple is recollecting the Tathāgata, his mind is not obsessed with passion, aggression, or delusion. His mind is straight, with the Tathāgata as its object. A noble disciple whose mind is straight gains a sense of the goal, gains a sense of the dhamma, gains gladness connected with the dhamma. When he is gladdened, joy arises. In one who is uplifted by joy, the body becomes calm. One whose body is calmed experiences pleasure. In one experiencing pleasure, the mind becomes composed.
Recollection of the Dhamma (Dhammānussati)
AN 11.12 Paṭhamamahānāma Sutta offers the recollection of the dhamma with these words:
The dhamma is well expounded by the Blessed One,
Apparent here and now, timeless, encouraging investigation,
Leading inwards, to be experienced individually by the wise.2
Again, the benefits of practicing the recollection of the dhamma are described immediately after the above instruction:
On that occasion when a noble disciple is recollecting the dhamma, his mind is not obsessed with passion, aggression, or delusion. His mind is straight, with the dhamma as its object. A noble disciple whose mind is straight gains a sense of the goal, gains a sense of the dhamma, gains gladness connected with the dhamma. When he is gladdened, joy arises. In one who is uplifted by joy, the body becomes calm. One whose body is calmed experiences pleasure. In one experiencing pleasure, the mind becomes composed.
Recollection of the Saṅgha (Saṅghānussati)
AN 11.12 Paṭhamamahānāma Sutta presents the recollection of the saṅgha as follows:
They are the Blessed One’s disciples, who have practiced well,
Who have practiced directly,
Who have practiced insightfully,
Those who practice with integrity—
That is the four pairs, the eight kinds of noble beings—
These are the Blessed One’s disciples.
Such ones are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect;
They give occasion for incomparable goodness to arise in the world.3
After giving this instruction on the recollection of the saṅgha, the benefits of the practice are described:
On that occasion when a noble disciple is recollecting the saṅgha, his mind is not obsessed with passion, aggression, or delusion. His mind is straight, with the saṅgha as its object. A noble disciple whose mind is straight gains a sense of the goal, gains a sense of the dhamma, gains gladness connected with the dhamma. When he is gladdened, joy arises. In one who is uplifted by joy, the body becomes calm. One whose body is calmed experiences pleasure. In one experiencing pleasure, the mind becomes composed.
Notes
- This translated section is from Abhayagiri Monastic Foundation. Morning and Evening Chanting (Pūjā), Reflections, and Suttas, as Used by Buddhist Monasteries and Groups Associated with the Western Forest Sangha in the Lineage of Venerable Ajahn Chah, 2004. ↩
- Ibid. ↩
- Ibid. ↩
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