14. Anussati Meditations

14.1 Buddhanussati Meditation

In the following sections, we will explain the recollection meditations or Anussati bhāvanā. Anussati bhāvanā is practiced on several themes. The themes are Buddhānussati bhāvanā or meditation on the qualities of the Buddha; Dhammanussati bhāvanā or meditation on the qualities of the Dhamma; Sanghānussati bhāvanā or meditation on the qualities of community of Noble Monks; Seelanussati bhāvanā or meditation on one’s own virtue; Chaganussati bhāvanā or meditation on one’s own generosity; Devatanussati bhāvanā or meditation on heavenly beings, and Marananussati or meditation on death. In the following sections, we will discuss each of these meditation techniques in detail.

In Buddhānussati meditation, one recollects the marvellous and unsurpassed qualities of the Buddha. The Gautama Buddha was the greatest sage who lived on the earth and taught the Dhamma, which he himself had realized without anyone’s guidance, with compassion to beings, in particular for humans and gods, in order to help them understanding the reality of the life. If one recollects the qualities of the Buddha, even for a moment, one is practising Buddhānussati meditation. Each moment one recollects the qualities of the Buddha, one purifies, tranquilizes, and settles his mind. By practicing Buddhāussati meditation, one begins a new life without even knowing that.

The Buddha had a heart free from all defilements. His mind was free from passion. The Buddha was not furious about anything at all; he was free from hatred. The Buddha was not deceived or charmed by the illusions of the world as he was free from delusion. Therefore, the Buddha is an arahant. By thinking about incomparable qualities of the Buddha, you can purify your mind. The Buddha did not commit immoral acts even in secret. As he was free from all defilements, he was free from all suffering. The Buddha realized the Four Noble Truths without any guidance of a teacher. The Buddha fully realized the entire world system and all kinds of living beings in it, as well as their passing away and reappearing. By showing the direct and the right path to end suffering, which is the Noble Eightfold Path, he became the perfect and most capable teacher of gods and humans. In this way, whenever you can recollect the qualities of the Buddha, you think about the supreme sage, the Buddha who introduced the golden era to the world.

In the instant you start to recollect the qualities of the Buddha, from that very moment on, your mind starts to be free from defilements and calms down. A Buddha is born into this world very rarely. You can recognise the Buddha only if you can develop your wisdom. That wisdom must be gained through listening to the Buddha’s teachings. You can recognise the Buddha through that Dhamma, based on your wise consideration.

The Buddha’s purity, marvellous wisdom, great compassion, unsurpassed concentration, and extraordinary energy, all of these incomparable qualities, will illuminate your world.

You can recollect on the qualities of the Buddha, thinking about the meanings of Arahaṁ quality, Sammā Sambuddho quality, Vijacarana Saṁpanno quality, Sugato quality, Lokavidu quality, Annutaro purisadamma sārati quality, Satta Devamanusanaṁ quality, Buddho quality, and Bhagavā quality. Be familiar with this contemplation by constantly practicing it. This is a very beneficial contemplation.

Human life is like a stream of water that flows; that is being dried out gradually. As a human being, you have the rare opportunity to develop wisdom before you lose human life, by practicing the Buddhānussati meditation.

Buddhānussati Meditation

My great teacher, supreme Buddha, was free from all defilements.
My great teacher, supreme Buddha, did not engage in unwholesome acts, even in secret.
My great teacher, supreme Buddha, escaped from all evil.
My great teacher, supreme Buddha, was worthy of accepting material and spiritual offerings.
My great teacher, supreme Buddha, did not cling to, was not repelled by, and was not deceived by forms seen with the eyes; he eradicated desire for all forms.
My great teacher, supreme Buddha, did not cling to, was not repelled by, and was not deceived by sounds heard with the ears; he eradicated desire for all sounds.
My great teacher, supreme Buddha, did not cling to, was not repelled by, and was not deceived by odours smelled by the nose; he eradicated desire for all odours.
My great teacher, supreme Buddha, did not cling to, was not repelled by, and was not deceived by tastes sensed by the tongue; he eradicated desire for all tastes.
My great teacher, supreme Buddha, did not cling to, was not repelled by, and was not deceived by sensations felt by the body; he eradicated desire for all bodily sensations.
My great teacher, supreme Buddha, did not cling to, was not repelled by, and was not deceived by thoughts cognized by the mind; he eradicated desire for all thoughts.
Because of these great qualities, my great teacher, Supreme Buddha is an Arahant.

My great teacher, supreme Buddha, realized “suffering”, as the first noble truth, without having guidance from a teacher.
My great teacher, supreme Buddha, realized “the origin of suffering”, as the second noble truth, without having guidance from a teacher.
My great teacher, supreme Buddha, realized “the cessation of suffering”, as the third noble truth, without having guidance from a teacher.
My great teacher, supreme Buddha, realized “the path leading to cessation of suffering”, as the fourth noble truth, without having guidance from a teacher.
Supreme Buddha realized each Noble Truth in three steps making twelve aspects; these steps are, knowledge of truth (sattya ñāna), knowledge of what needs to be done (kruttya ñāna), and knowledge of fulfillment of what needs to be done (kruttak ñāna).
Because of his great achievement my great teacher, Supreme Buddha is Sammā Sambuddho.

My great teacher, supreme Buddha, possessed supernatural powers; he walked in the sky, walked on water and passed through solid objects.
In this way, my great teacher, supreme Buddha possessed the knowledge of infinite supernatural powers (iddhivida ñāna).
My great teacher, supreme Buddha, acquired the divine eye (dibba cakkhu ñāna) which enabled him to see things from any distance.
My great teacher, supreme Buddha, acquired the divine ear (dibba sota ñāna) which enabled him to listen to sounds from any distance.
My great teacher, supreme Buddha, acquired the ability to recollect past lives of beings (pubbe nivāsānussati ñāna).
My great teacher, supreme Buddha, acquired the ability to see passing away and arising of beings based on actions (cutūpapāta ñāna).
My great teacher, supreme Buddha, acquired the knowledge of eradicating all hidden defilements (āsavakkhaya ñāna).
Because of his great knowledge, because of his great virtue, and because of his great concentration, my great teacher, Supreme Buddha is Vijjacarana Saṁpanno.

My great teacher, supreme Buddha, discovered the excellent path to Nibbāna, and by following it, reached the supreme bliss of Nibbāna.
Because of his great discovery, my great teacher, supreme Buddha is Sugato.

My great teacher, supreme Buddha, understood completely all brahma worlds, all divine worlds, the human world, the ghost world and the four hells; he escaped from these worlds.
Because of his great comprehension, my great teacher, supreme Buddha is Lokavidu.

My great teacher, supreme Buddha, tamed arrogant divine beings and humans using his superhuman abilities.
The Buddha tamed and directed them to Nibbāna with his supernatural powers (iddhi patihariya), reading their minds (adesana pratiharya) and preaching Dhamma (anusasana pratiharya).
Because of his great talent in taming beings, my great teacher, supreme Buddha is Anuttaro Purisa Dhammasarathi.

My great teacher, supreme Buddha, showed the path to cross over the cycle of rebirth and attain Nibbāna to wise divine beings and wise humans.
Because he guided gods and humans to Nibbāna, my great teacher, supreme Buddha is Satthā Devamanussanaṁ.

My great teacher, supreme Buddha, taught the Four Noble Truths clearly, pleasantly, and meaningfully using clear words and clear definitions helping others realize Dhamma.
Because he taught Dhamma profoundly, my great teacher, supreme Buddha is Buddho.

My great teacher, supreme Buddha, was blessed with all of these noble qualities.
My great teacher, supreme Buddha, was blessed with the brightest wisdom, that surpasses the sun and moon.
My great teacher, supreme Buddha, was blessed with a heart full of limitless compassion.
Because of his great fortune, supreme Buddha is Bhagavā.

My great teacher, supreme Buddha, possessed extraordinary qualities.

I pay homage to my great teacher, supreme Buddha, who possessed incomparable wisdom and great compassion.

14.2 Dhammanussati Meditation

In this section, we will discuss Dhammānussati bhāvanā or recollection on the qualities of the Dhamma.

If this world is a dry desert, the Dhamma proclaimed by the supreme Buddha is a stream of water that flows through the desert. Because, by listening to Dhamma, people suffering from sorrow and grief became purified and peaceful. Because of the power of the Dhamma, Angulimāla and others who had cruel mindsets and evil habits were transformed into noble ones with extremely kind hearts. The helpless lady Patācāra, who was once out of her mind and went astray, later became a virtuous and courageous arahant nun because of the power of the Dhamma. The Dhamma, taught by the Buddha, can appease your mind. The Four Noble Truths is the essence of the teachings of the Buddha. You are fortunate if you hear, think or contemplate the Four Noble Truths in the morning as waking up; you are among the few who contemplate this rare phenomenon.

The Buddha is born into the world to achieve one goal, just one. That only goal is to disclose the Four Noble Truths. By realizing the Four Noble Truths, beings who suffer develop joy; beings who wander through in the cycle of rebirth escape from the plane of misery and reach the blissful liberation of Nibbāna. Therefore, the realization of the Four Noble Truths is a miracle of mind, an intellectual transformation. The miracle ensues only through the knowledge of Dhamma expounded by the Buddha.

Since the Four Noble Truths are well expounded by the Buddha, it is swakkhāto. The Dhamma is sanditṭhiko since the Dhamma can be realized in this very life. The Dhamma is akāliko as it can be realized at any time. It is called ehipassiko because anyone can be asked to “come and see (investigate) this Dhamma”. Because, Dhamma needs to be understood and investigated within oneself, it is opanyko. As any wise person can realize this Dhamma through wise consideration it is known as paccattaṁ vēditabbo viññuhi. The contemplation of the great qualities of Dhamma, as listed above, is Dhammānussati meditation. Dhammānussati meditation is possible only if you know the teachings of the Buddha well enough. The message of Dhamma is pleasant and peaceful; one cannot obtain the same calmness by engaging in mundane tasks such as watching movies and television, reading books, novels and newspapers, or listening to music and comedy. The mundane sensual pleasures cannot eliminate sorrow and pain you experience.

When you listen to the teachings of the Buddha, when you retain Dhamma, when you investigate Dhamma within your life, and when you examine the world through Dhamma, the serene transformation will happen within you. You will happy and peaceful. Therefore, determine to contemplate Dhammānussati, starting from this very moment; at least for a moment each day.

Dhammānussati meditation

My great teacher, Supreme Buddha, well proclaimed the noble Dhamma.
The beginning of that exalted Dhamma is excellent because it develops virtue.
The middle of that exalted Dhamma is excellent because it develops concentration.
The end of that exalted Dhamma is excellent because it develops wisdom.
My great teacher, Supreme Buddha, taught Dhamma using clear words and clear definitions.
Through the Dhamma, my great teacher, Supreme Buddha, showed the path leading to wholesome and defilement-free life.
Because the Dhamma is well expounded by the Supreme Buddha, the Dhamma is swākkhāto.
I take refuge in the Dhamma that is swākkhāto.
I pay homage to the Dhamma that is swākkhāto.

The Dhamma, proclaimed by the Supreme Buddha with great compassion, can be realized in this very life.
The Dhamma, proclaimed by the Supreme Buddha, can be developed as virtue, concentration, and wisdom.
The Dhamma, proclaimed by the Supreme Buddha, can be realized by reaching the stage of stream entry (sotapanno ), the stage of once returning (sakadāgāmi ), the stage of non-returning (anāgāmi ), and the stage of arahant (Arahaṁ ).
Because the Dhamma can be realized in this very life, the Dhamma is sanditṭhiko.
I take refuge in Dhamma that is sanditṭhiko.
I pay homage to the Dhamma that is sanditṭhiko.

The Dhamma, proclaimed by the Supreme Buddha, can be realized at any time.
The Dhamma can be realized in any period of time because virtue, concentration, wisdom, the noble path, noble states and the Four Noble Truths are eternal truths.
Because the Dhamma can be realized any time, whether in the past, present, or future, the Dhamma is akāliko.
I take refuge in Dhamma that is akāliko.
I pay homage to the Dhamma that is akāliko.

The Dhamma, proclaimed by the Supreme Buddha, is open for investigation by gods and humans.
The Dhamma does not contain hidden sermons, hidden advices, or hidden discussions.
The Dhamma shines openly like the sun and the moon free from clouds.
Because the Dhamma is open for investigation, the Dhamma is ehipassiko.
I take refuge in Dhamma that is ehipassiko.
I pay homage to the Dhamma that is ehipassiko.

The Dhamma, proclaimed by the Supreme Buddha, should be applied to one’s life by listening, retaining, reciting, investigating wisely, and practicing it.
Because the Dhamma should be applied to one’s life, the Dhamma is opanyko.
I take refuge in Dhamma that is opanyko.
I pay homage to the Dhamma that is opanyko.

The Dhamma, proclaimed by the Supreme Buddha can be realized by the wise who are honest and straight, irrespective of their race, cast, and clan.
Because the Dhamma can be realized by the wise each for themselves, the Dhamma is paccattaṁ veditabbo viññūhi.
I take refuge in Dhamma that is paccattaṁ veditabbo viññūhi.
I pay homage to the Dhamma that is paccattaṁ veditabbo viññūhi.

14.3 Sanghānussati Meditation

Sanghānussati bhāvanā is the recollection on the qualities of the community of noble monks. The greatest community in the world is the community of disciples of the Buddha. When a Buddha is born into this world and preaches the Dhamma, wise humans listen to that Dhamma; follow, investigate and experience Dhamma for themselves. They develop virtue, concentration, and wisdom leading to the realization of the Four Noble Truths. The first critical step in this path is the attainment of right view or sammā ditṭhi. Only the disciples of the Buddha, namely, monks, nuns, male lay followers, and female lay followers are endowed with right view. Having developed right view, the disciples follow the Noble Eightfold Path and attain the stage of stream entry. They achieve the initial knowledge of the Four Noble Truths. Stream-enterers will attain Nibbāna within seven lives at the most. By practicing the Noble Eightf old Path further, these disciples attain the stage of once-returning; they are born only once and attain Nibbāna. By practicing the Noble Eightf old Path further, these disciples attain the stage of non-returning; they are born in a brahma world and attain Nibbāna. The disciples who attain the stage of arahantship will attain final extinguishing in this very life; at the completion of their life-span. There is no more rebirth for them. These disciples exist only in the dispensation of a Buddha. Therefore, the Buddha said, “monks, you may cry a lion’s roar (say fearlessly) that the first recluse (stream enterer), second recluse (once returner), third recluse (non -returner), and the fourth recluse (arahant) are only seen in a dispensation of the Buddha.”

The community of the disciples of the Buddha is unsurpassable in their virtue among various groups of people who practice various teachings. Because these disciples follow the path leading to the eradication of passion, hatred, and delusion and attainment of Nibbāna, the community of noble disciples is known as “supatipanno”. Since they follow the straight path to Nibbāna, which is the Noble Eightfold Path, the community of noble disciples is “ujupatipanno” The community of noble disciples is called “ñāyapatipanno” since they follow the path for the realization of the Four Noble Truths. Because the community of noble disciples teaches Dhamma to gods and humans encouraging them to understand the Four Noble Truths, the community of noble monks is “sāmīcipatipanno”. Those disciples of the Buddha who follow the Noble Eightfold Path are identified as eight types of individuals and four pairs of persons. (They are: those who are practicing the path to stream-entry and those who have attained the stage of stream-entry; those who are practicing the path to once returning and those who have attained the stage of once returning; those who are practicing the path to non-returning and those who have attained the stage of non-returning, and those who are practicing the path to arahantship and those who have attained the stage of arahantship.) The Buddha said that these disciples are worthy of gifts brought from afar; they are worthy of hospitality; they are worthy of offerings given for merit; and they are worthy of reverential salutation by others. The disciples of the Buddha who possess these noble qualities are supreme among worldly beings and are the unsurpassed field of merit. In this way, you can place confidence in the community of noble disciples of the Buddha.

In order to do sanghānussati meditation, you need to recollect the noble qualities of the community of disciples, who dedicate their lives whole heartedly aspiring utmost purity. By frequently recollecting the qualities of the community of noble disciples, may you develop confidence in the noble disciples and become a true disciple of the Buddha with the intention of realizing of the Four Noble Truths.

Sanghānussati Meditation

The noble disciples of the Buddha have entered the path of cultivating virtue, concentration, and wisdom in order to eradicate passion, hatred, and delusion.
Therefore, the community of disciples of the Buddha is supatipanno.
I take refuge in the community of disciples of the Buddha that is supatipanno.
I pay homage to the community of disciples of the Buddha who is supatipanno.

The noble disciples of the Buddha follow the straight path to Nibbāna, the Noble Eightfold Path.
Therefore, the community of disciples of the Buddha is ujupatipanno.
I take refuge in the community of disciples of the Buddha that is ujupatipanno.
I pay homage to the community of disciples of the Buddha who is ujupatipanno.

The noble disciples of the Buddha follow the path leading to realization of the Four Noble Truths.
Therefore, the community of disciples of the Buddha is ñāyapatipanno.
I take refuge in the community of disciples of the Buddha that is ñāyapatipanno.
I pay homage to the community of disciples of the Buddha who is ñāyapatipanno.

The noble disciples of the Buddha preach the Dhamma and propagate it in the world with great reverence to Dhamma.
Therefore, the community of disciples of the Buddha is sāmīcipatipanno.
I take refuge in the community of disciples of the Buddha that is sāmīcipatipanno.
I pay homage to the community of disciples of the Buddha who is sāmīcipatipanno.

The noble disciples of the Buddha are four pairs of persons and eight types of individuals. They consist of those who are in the path and those who reached the stage of stream entry, once-returning, non-returning, and arahantship.
I take refuge in the noble disciples who are four pairs of persons and eight types of individuals.
I pay homage to the noble disciples who are four pairs of persons and eight types of individuals.

The noble disciples of the Buddha, who are on the path and attained the stages of enlightenment, are worthy of offerings of robes, food and drinks, dwellings, and medicine prepared and brought from afar.
Therefore, the community of disciples of the Buddha is āhuneiyo.
I take refuge in the community of disciples of the Buddha that is āhuneiyo.
I pay homage to the community of disciples of the Buddha who is āhuneiyo.

The noble disciples of the Buddha, who are on the path and attained the stages of enlightenment, are worthy of offerings of robes, food and drink, dwellings, and medicine when they arrive as guests.
Therefore, the community of disciples of the Buddha is pāhuneiyo.
I take refuge in the community of disciples of the Buddha that is pāhuneiyo.
I pay homage to the community of disciples of the Buddha who is pāhuneiyo.

The noble disciples of the Buddha, who are on the path and attained the stages of enlightenment, are worthy of offerings of robes, food and drink, dwellings, and medicine given by those aspiring for merit.
Therefore, the community of disciples of the Buddha is dakkhineiyo.
I take refuge in the community of disciples of the Buddha that is dakkhineiyo.
I pay homage to the community of disciples of the Buddha who is dakkhineiyo.

The noble disciples of the Buddha, who are on the path and attained the stages of enlightenment, are worthy of reverential worship by gods and humans.
Therefore, the community of disciples of the Buddha is añjalikaraneiyo.
I take refuge in the community of disciples of the Buddha that is añjalikaraneiyo.
I pay homage to the community of disciples of the Buddha who is añjalikaraneiyo.

The noble disciples of the Buddha, who are on the path and attained the stages of enlightenment, are the unsurpassed field of merit that helps gods and humans acquire merit.
Therefore, the community of disciples of the Buddha is anuttaraṁ puññakkettaṁ lokassāti.
I take refuge in the community of disciples of the Buddha that is anuttaraṁ puññakkettaṁ lokassāti.
I pay homage to the community of disciples of the Buddha who is anuttaraṁ puññakkettaṁ lokassāti.

14.4 Sīlānussati Meditation

We will discuss another noble quality that must be developed by a noble disciple who has taken refuge in the Buddha, Dhamma and Sangha. In contemplation of virtue, also known as “sīlānussati bhāvanā”, one investigates on one’s own virtue developed through disciplining bodily and verbal actions. Having seen the virtue, one exalts and enjoys it. By practicing sīlānussati, one gets the opportunity to examine one’s strengths and weaknesses with respect to observing the precepts or sīla.

A disciple wakes up in the morning and determines to watch bodily actions and verbal actions mindfully, throughout the day and night to avoid breaking precepts. At the end of the day, by contemplating on the day’s endurance pertaining to precepts, one would be happy thinking, “T oday, I didn’t use my body to commit any transgression; I did not kill or hurt living beings; I did not take what was not given; I did not engage in sexual misconduct; and I did not take intoxicants”. Also, the person would be happy thinking, “Today, I didn’t deceive others with lies; I did hurt others with harsh words; I did not speak malicious words to break relationships or to hurt others; and I did not speak meaningless idle words to waste time of others and mine.” In this way, one will be glad about one’s virtue and clearly identifies any blemishes in virtue as seeing impurity on a clean white cloth. Any failure to comply with precepts shall be identified; broken precepts shall be reinstated with a pledge to comply with them from that moment onwards. In this manner, a disciple develops his or her virtue through contemplation.

A disciple cultivates virtue by thinking, “I do not engage in bodily misconduct; I do not engage in verbal misconduct; I am a person committed to observe precepts; and I develop peace and calmness in me”. In this manner, gradually, one becomes virtuous and consequently, others will trust his words and deeds. No society accepts indecent, corrupted people, liars or criminals. By investigating one’s own virtue, by contemplating on virtue a person can uplift bodily and verbal conduct. This process of recollecting one’s virtue is known as sīlānussati. The disciples of the Buddha frequently practice sīlānussati. Recollection on virtue develops peace and eliminates remorse, confusion and restlessness of mind. Tranquility of mind, thus acquired, will establish concentration (samādhi). One easily develops concentration (samādhi) through sīlānussati, which is a noble gain. We must strive to cultivate sīlānussati as the Buddha has taught.

Sīlānussati Meditation

My great teacher, the Supreme Buddha, is virtuous.
The Supreme Buddha disciplined his body and his speech.
The Supreme Buddha led a life free from all defilements.
The Supreme Buddha mindfully investigated and eradicated all defilements of the body.
The Supreme Buddha mindfully investigated and eradicated all defilements of speech.
The Supreme Buddha avoided wrong livelihood and practiced right livelihood.
The Supreme Buddha fulfilled the noble virtue.
Having attained noble virtue, the Supreme Buddha taught about virtue with great compassion for gods and humans.
I will practice virtue as instructed by the Supreme Buddha.
I will practice virtue as a noble disciple of the Supreme Buddha with the intention of realizing the Four Noble Truths.

With the intention of attaining Nibbāna, I observe the precept of abstaining from killing beings.
Mindfully, I strive to observe the precept of abstaining from killing beings.
I practice loving kindness to all beings. I do not intentionally hurt beings, large or small.
Because I observe the precept of abstaining from killing beings, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from killing beings and I encourage others to observe the precept of abstaining from killing beings. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from taking what is not given.
Mindfully, I strive to observe the precept of abstaining from taking what is not given.
By any means and anywhere, with a mind to steal, I do not take what is not given, big or small.
As I adore my property, valuables and money, others too adore their possessions.
I do not take what is not given by deceiving others through fraud or with a mind to steal.
Because I observe the precept of abstaining from taking what is not given, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from taking what is not given and I encourage others to observe the precept of abstaining from what is not given. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from sexual misconduct.
Mindfully, I strive to observe the precept of abstaining from sexual misconduct.
I do not engage in sexual activity with a man or woman who is not my husband or wife.
I am trustworthy to my spouse.
I am trustworthy to my children.
I develop unblemished conduct.
Because I observe the precept of abstaining from sexual misconduct, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from sexual misconduct and I encourage others to observe the precept of abstaining from sexual misconduct. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from lying.
Mindfully, I strive to observe the precept of abstaining from lying.
By any means and anywhere, I do not deceive others by lying. I do not hurt others by lying.
I speak the truth. I stand for the truth.
I speak pleasant and kind words.
Because I observe the precept of abstaining from lying, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from lying and I encourage others to observe the precept of abstaining from lying. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from taking intoxicants.
Mindfully, I strive to observe the precept of abstaining from taking intoxicants.
I do not take any intoxicant that leads to impaired mental activity and unwholesome bodily and verbal actions.
I do not take any intoxicant as a way to celebrate my happiness or when I am depressed.
I abstain from taking intoxicants that leads to affliction, that harms my wealth and safety, and that causes diseases.
Because I observe the precept of abstaining from taking intoxicants, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from taking intoxicants and I encourage others to observe the precept of abstaining from taking intoxicants. In doing so, I experience joy.
This joy will help to concentrate my mind.

These precepts that I observe diligently and mindfully delight me.
These precepts that I observe diligently and mindfully help my wellbeing here in this life and in future lives.
These precepts, that I observe diligently and mindfully, develop right effort in me.
These precepts, that I observe diligently and mindfully, develop right concentration in me.
These precepts, that I observe diligently and mindfully, will help me to realize the Four Noble Truths.
Mindfully, I maintain these precepts.
May practicing meditation on virtue develop joy, rapture and concentration in me and help me to realize the Four Noble Truths!
(One may practice sīlānussati for eight-precept and ten-precept as well, by appropriately modifying the content.)

14.5 Cāgānussati Meditation

In this section, you will learn “cāgānussati” or reflection on one’s generosity. A disciple of the Buddha, who practices the Buddhānussati, Dhammānussati, Sanghānussati, and Sīlānussati and progresses in virtue, considers cultivating generosity and has the ability to donate with a happy mind. Greed is a defilement of the mind. Because of greed, because of thoughts of greed, one engages in bodily misconduct, verbal misconduct, and mental misconduct. Donation, with a happy mind is wholesome and will not lead to unwholesome actions by body, mind, or speech.
One must overcome miserliness in order to be generous. It is comforting to be free from miserliness. It is a gain to be free from miserliness. It is gratifying to be free from miserliness. Miserliness is one’s dislike to share what one possesses with another. Being miserly and stingy, one develops rude character; being generous one will develop gentleness; by being generous one will be noble. The Buddha said that one must overcome greed and be ready to donate at anytime and anywhere. For example, possessing two mangoes, one is good and the other is spoilt, to be truly generous, a person must be able to donate the good mango keeping the inferior one. If someone asks for a garment, a generous person will donate a piece of cloth that makes the receiver happy or delight and will not give out rags. A person who donates the best he could, such as excellent food, excellent clothes, and excellent gifts will receive the best for himself. In order to cultivate noble generosity, one should always donate what one likes the most.

The disciples of the supreme Buddha have excelled in generosity. When donating, a donor should not consider the social status or weaknesses of the receiver; instead, one should donate with an unblemished mind. A donor who recollects his or her own generosity will experience joy; will be joyous; both his body and mind will be relaxed and tranquilized. The joy he thus develops will lead to concentration. Knowing thus, the disciples of the Buddha practice cāgānussati; excel in cāgānussati. You should strive to practice cāgānussati regularly, as part of the daily meditation. Human lifespan is short; indeed very short. In this brief time, one should practice generosity, subdue stinginess; develop wholesome qualities and a tranquil mind, which in turn will help with the realization of Dhamma.

Cāgānussati Meditation

I have taken refuge in the Supreme Buddha, I have taken refuge in the Supreme Dhamma, and I have taken refuge in the Supreme Sangha.
I practice generosity in order to realize the Four Noble Truths and end suffering.
I donate and offer almsfood to monks and nuns using my hard earned and honestly earned money.
I am glad to see others using what I have donated.
I am glad to see that virtuous monks and nuns who strive to end suffering, have gained physical strength and mental strength because of food and drink I have donated.
I am delighted thinking that my contributions would help them in realizing the Four Noble Truths.
I am joyous to offer food and drinks to virtuous monks who are the unsurpassed field of merit as stated by the Supreme Buddha.
I am a person donating without miserliness.
I am a person who maintains a happy mind before giving, while giving, and after giving.
I am glad to donate the best I have.
Regularly, I donate and I am committed to donating.
I am glad to prepare alms food purely and with consideration.
I am glad to offer almsfood that suits the needs of virtuous monks and nuns.
I do not wish for worldly gains by offering alms food and donations.
I do not wish for beauty by offering alms food and donations.
I do not wish for long life by offering alms food and donations.
I do not wish for honour and praise by offering alms food and donations.
I do not wish for recognition or status by offering alms food and donations.
I do not wish for heavenly pleasures after death by offering alms food and donations.
I offer alms food and donations only as a way for cleansing my mind.
I offer alms food and donations only for the development of my wisdom and to end suffering.
Because I offer alms food and donations, I am delighted. My body and mind are relaxed.
With a relaxed body and mind and with delight, I will develop concentration.
My donations and offerings will help me in the realization of the Four Noble Truths.

I know that one who trains in the Noble Eightfold Path practices generosity as a power of a trainee.
I am a trainee in the Noble Eightfold Path in order to end suffering.
In this way, I develop generosity as a power of a trainee.
May my generosity help me in the realization of the Four Noble Truths!
I will strive to eradicate passion, hatred and delusion.
By practicing generosity I will attain arahantship.
Because I practice generosity I am delighted, my body and mind are relaxed.
With a relaxed body and mind and with delight, I will develop concentration.
My donations and offerings will help me in the realization of the Four Noble Truths.

The Supreme Buddha said generosity is the wealth of a noble disciple.
The generosity that I practice is my wealth. In this way, I own noble wealth.
I will practice generosity by spending my wealth. I always grow with the wealth of generosity.
I will practice generosity until I attain arahantship.
I know generosity is the noble wealth I possess.
Generosity provides me protection and security.
I will practice generosity knowing that it is a gain not a loss.
I will train for generosity in different ways.
I am glad to know that generosity is a noble wealth.
Because I practice generosity I am delighted. My body and mind are relaxed.
With a relaxed body and mind and with delight, I will develop concentration.
My donations and offerings will help me in the realization of the Four Noble Truths.

14.6 Devatānussati Meditation

Next, we will introduce you to the Devatānussati bhāvanā, a new technique of meditation, which you have not known before. Devatānussati bhāvanā is the contemplation on gods, the heavenly beings. The Buddha teaches Dhamma not only to humans, but also to gods and brahmās. The Buddha is the teacher of gods and humans (satthādevamanussānaṁ). Heavenly beings also listen to the Buddha’s Dhamma and practice it. The Buddha is the knower of the world. With the Blessed One’s divine eye, the Buddha saw many heavenly worlds. The Buddha said that there are six heavenly worlds, namely, Cātummahārājika, Tāvatiṁsa, Yāma, Tusita, Nimmānarati, and Paranimmita wasavatti. In addition, there are brahma worlds. The Buddha said gods and brahmās were born in those worlds because they cultivated five noble qualities when they were in the human world. These qualities are:

Saddhā, which is the confidence in the Buddha
Sīla or virtue, which is disciplining body and speech
Suta, which is the knowledge of Dhamma
Cāga, which is generosity
Paññā is the knowledge of the Four Noble Truths

These are collectively known as sekha bala, or powers of a trainee. The humans who develop sekha bala will be reborn in the heavenly worlds, having ended their lifespan in the human world.
The disciple recollects thus: “Supreme Buddha, my teacher, made aware that there are six heavenly worlds; they are, Cātummahārājika, Tāvatiṁsa, Yāma, Tusita, Nimmānarati, and Paranimmita wasavatti. Supreme Buddha, my teacher, made aware that heavenly beings possess five noble qualities; they are Saddhā, Sīla, Suta, Cāga, and Paññā. Supreme Buddha, my teacher, made aware that heavenly beings developed these noble qualities when they were in the human world. I also possess Saddhā, Sīla, Suta, Cāga, and Paññā, the noble qualities that heavenly beings possess. Whatever noble qualities the gods have, I also have those noble qualities”.

In this manner, one contemplates thinking that one possesses the same noble qualities of gods. One’s ability to see qualities of heavenly beings in him or her and one’s ability to see one’s noble qualities in gods is the devatānussati meditation. During the time of the Buddha, disciples practiced devatānussati. There is a recent myth that people say one cannot make merit in heavenly worlds, which is untrue. Many disciples of the Buddha were born in the heavenly worlds. You, too, have the opportunity to cultivate this divinity in your life. By practicing devatānussati, one develops equanimity on the pleasures of the human world. Thus, one establishes his or her mind in heaven. At the breakup of the body, one who practices devatānussati will be reborn in the heavenly worlds. Having been born in heaven, one continues to practice Saddhā, Sīla, Suta, Cāga, and Paññā and develop the noble path leading to Nibbāna. Hence, devatānussati mediation helps with the realization of the Four Noble Truths.

Devatanussati meditation

Gods of the Cātummahārājika had developed great confidence (saddhā ) in the Supreme Buddha, Supreme Dhamma, and Supreme Sangha, when they were in the human world.
Because of their great confidence in the Buddha, Dhamma, and Sangha, at the breakup of the body they were born in heaven.
I have also developed great confidence in the Buddha, Dhamma, and Sangha similar to the confidence of gods.
The great confidence I have in the Buddha, Dhamma, and Sangha is a great gain for me, a great protection, and my true refuge.

Gods of the Cātummahārājika had abstained from killing beings, abstained from stealing, abstained from sexual misconduct, abstained from lying and abstained from taking intoxicants when they were in the human world.
Gods of the Cātummahārājik a had observed five precepts and eight precepts (sīla ) when they were in the human world.
Having practiced precepts, at the breakup of the body, they were born in the Cātummahārājika heaven.
I also observe the five precepts regularly and eight precepts four times a month on uposatha [on the four phases of the moon] days.
My virtue is a great gain for me, a great protection, and my true refuge.

Gods of the Cātummahārājika had developed knowledge of the Dhamma (suta ) when they were in the human world by listening to Dhamma, by remembering Dhamma and by wise-consideration of Dhamma.
Having developed knowledge of the Dhamma, at the breakup of the body they were born in the Cātummahārājika heaven.
I also develop knowledge of the Dhamma by listening to Dhamma, by remembering Dhamma and by wise-consideration of Dhamma.
My knowledge of the Dhamm a is a great gain for me, a great protection, and my true refuge.

Gods of the Cātummahārājika had abandoned stinginess when they were in the human world, and donated to the Buddha, Dhamma, and Sangha, joyfully and believing in kamma and its results.
Having practiced generosity (cāga), at the breakup of the body they were born in the Cātummahārājika heaven.
Regularly, abandoning stinginess, I also donate to the Buddha, Dhamma, and Sangha.
My generosity is a great gain for me, a great protection, and my true refuge.

Gods of the Cātummahārājik a had understood impermanence (anicca ), suffering (dukkha ) and non-self (anatta ) as well as the arising and cessation of body as taught by the Supreme Buddha, when they were in the human world.
In this way, having developed knowledge of the Four Noble Truths (paññā ) at the breakup of the body they were born in the Cātummahārājika heaven.
I also live with the understanding of arising and cessation of body in relation to the four great elements (dhātu ), the six sense faculties (salāyatano ) and five aggregates of clinging (panca upādānakkhando ).
My knowledge of the Four Noble Truths is a great gain for me, a great protection, and my true refuge.
In this manner, a disciple practices the devatānussati meditation considering devas of other heavenly worlds, namely, Tāvatiṁsa, Yāma, Tusita, Nimmānarati, and Paranimmita wasavatti. He further considers that,

Gods of the Cātummahārājika … Tāvatiṁsa… Yāma … Tusita … Nimmānarati … and Paranimmita wasavatti were born in these heavenly worlds by developing the powers of a trainee (sekha bala: saddhā, sīla, suta, cāga and paññā ).

I too possess the same powers of a trainee.

My powers of a trainee are a great gain for me, a great protection, and my true refuge.