17 The Recollection on Virtue

151  The Recollection

Once we are practising mindfulness of breathing regularly and have got to the stage where our attention is more and more fixed on the breath, we are ready to add the practice of the Recollections (anusati) to our meditation.

There are several Recollections taught by the Buddha, the most important being Recollection on the Buddha (Buddhanusati), Dhamma (Dhammanusati) and the Sangha (Sanghanusati); the Recollection on virtue (silanusatti), generosity (caganusati), spiritual friends (kalyanamittanusati),  on  death (maranasati) and the peace (upasamanussati).  

Recollection is practised by directing our thoughts towards a part. Whatever one ponders on and thinks about often, the mind gets a leaning in that way.        

And this is certainly true. Any type of thought that is prominent in our mind will have an influence upon our personality and behaviour. To consciously and intentionally think positive thoughts will, in time, encourage such thoughts to arise quite  naturally, and from that will spring deeds associated with such thoughts.          

At a time when a noble disciple recollects (these things), his mind is freed from greed, hatred and delusion. At that time, his mind is straight and fixed upon those things, and with a straight mind he expresses the gladness of the good, the gladness of the Dhamma, and the gladness that goes with Dhamma. In one who is glad, joy arises; because of joy, the body is tranquil; with tranquil body one is happy, and the mind of one who is happy is concentrated.          

When we practise the Puja, we do the Recollection on the Buddha, Dhamma and the Sangha at the same time. The Recollection on the Buddha can also be  done by reading devotional literature that evokes thoughts similar to those expressed in the Kamalanjli.                             

You were kind to the cruel, fair to the unjust, good to the evil, benevolent to the harmful, and you acted in ways no one has ever done before. O Victor, Compassionate One, Just, Abode of Virtues, Righteous One, who lives solely for the welfare of others, truly it is in you that my heart finds delights.        

Although you lived in the turmoils of existence, you always maintained your noble conduct, and by remaining equanimous in the midst of excitement, you fulfilled the Perfections; so  whenever I remember you day or night, in dreams, at any times, O Victor,  O Wise One, it is in this that my heart finds delight.        

You gave things difficult to give, did what was hard to do and forgave those who did great wrong, O Matchless Treasure - house of Compassion and when, O Sage, I reflect on your spotless virtue, whether by day, night, or at any time, it is then that my heart finds great delight.        

Truly did you practise the most difficult form of moral conduct and tame those who were obstinate; likewise, with a merciful heart did you extend kindness even to the most hard-hearted; therefore, O Sage, whenever I reflect on your spotless virtues, whether day, night, or at any time, my heart finds delight.        

Until we can do it independently, it might be useful to quietly and slowly read the Recollections below to help guide our thoughts.     

152 The Buddha says of the Recollection on Virtue:        

You should recollect your own virtues as being complete, whole, unspotted, untarnished, freedom- giving, as being praised by the wise, pure and leading to concentration.

The Recollection on Virtue can be done in four parts, one each day. It leads to us being able to forgive those who may have harmed us, to forgive ourselves for our failings and shortcomings, to rejoice in our own good deeds and finally to rejoice in the good deeds of others.

The Recollection on virtue

Part I

If this day or in the past, others  have done me wrong  with body, speech or mind, whether greatly or only little, whether through malice or lack of tact, I here  and  now before the Buddha sincerely forgive them and let go all my grudges.    

I forgive, remembering how often I too have been at fault.  

I forgive, realizing how quick I am to take offence while expecting my faults to be forgiven.  

I forgive, knowing that to hold ill-will is to cause myself greater harm than others can do to me.  

I forgive, resolving not to speak about this wrong to any other beings.  

I forgive, knowing that desire for revenge only brings the heart turmoil and agitation.  

I forgive because this is the way love and detachment blossom in the heart.  

I forgive, knowing that like me, that person is still burned by greed, hatred and delusion.  

May my forgiving now help to forgive again tomorrow.  

May my forgiving encourage others to forgive me.  

May my forgiving foster detachment and kindness and help in the freeing of the heart.   

The Recollection on virtue

Part II

If this day or in the past, I have done wrong to other beings with body, speech or mind, whether greatly or only little, whether through malice or lack of tact, I here and now before the Buddha  acknowledge my transgressions and ask to be forgiven.     

I ask to be forgiven, not wishing to conceal my faults or make excuses for them.  

I ask to be forgiven, knowing how little I have to complain about when others do me wrong.  

I ask to be forgiven, hoping my bad example will not lead others into wrong.  

I ask for forgiven, feeling truly sorry and promising to make ammends.  

I ask to be forgiven, resolving to practise restraint in the future.  

May all beings be free from vengeance.  

May all beings be forgiven for their faults.  

May my faults be always small and easily overcome.         

The Recollection on virtue

Part III

I have done good to other beings with body, speech or mind,  whether greatly or only little, for the happiness of others, through desire for the training or  respect  for  the Triple Gem, I here and  now before the Buddha call  to mind those deeds and let my heart  rejoice.     

I rejoice in my own good deeds, resolving not to compare myself with others or speak of what I have done.  

I rejoice in my own good deeds, and gladly share my joy with all beings everywhere.  

I rejoice in my own good deeds, allowing this joy to further purify my heart.

I rejoice in my own good deeds, hoping they will awaken in others the desire to practise the Dhamma.   

May my good deeds relieve the burdens of other beings.  

May my good deeds shield me from all evil and pain.  

May my good deeds and the merit that comes from them help in the freeing of the heart.

         

The Recollection on virtue

Part IV

If this day or in the past, I have seen or heard of the good deeds  done by others with body,  speech  or  mind, whether greatly or only little, whether it is I who has benefitted or others,  I here and now before the Buddha call to mind those deeds and let my heart rejoice.     

I rejoice in others' good regarding only that, not any wrong they may have done.  

I rejoice in others' good, being always ready to praise kind men and follow the example.  

I rejoice in others' good, seeing that in a world full of selfishness, there are many who are noble.

  

I rejoice in others' good, expressing always gratitude and thanks for any kindness done.  

I rejoice in others' good, allowing that joy to further purify my heart.   

May the good deeds of others never give rise to jealousy, spite or envy.  

May the good deeds of others foster gratitude and concern.  

May the good deeds of others nurture goodness in me and help in the freeing of the heart.  

    

153 The Recollection of Generosity requires that we reflect on the value of being generous and how we might be able to become more generous towards others. The Buddha suggests that we reflect in this way:         

You should recollect your own generosity like this: "It is a gain for me. Indeed, it is a great gain that amidst those  overcome by meanness, I live at home with the mind  cleaned of meanness; I am open-handed, pure-handed, delighting in sharing, one to ask a favour of, one who rejoices in giving things       

The Recollection of Generosity

Have I this day be grudged sharing the great abundance  I enjoy ?  Engrossed in what is mine, without a thought for others, have I enjoyed what is mine alone?  Without meanness of greed, have I delighted in giving ? I here and now before the Buddha resolve always to be one who gives and shares.         

I will give, but never what is harmful, even when asked.         

I will give, not just to those I like, but to strangers and even to the hostile.         

I will give, being mindful of the needs of others, not waiting to be asked.         

I will give humbly, without desire for recognition.         

I will give and I will also let others give to me.         

I will give, not letting second thoughts taint my generosity.         

I will give, knowing that generosity helps develop renunciation.

May my generosity transform the mean and pacify the hostile.

May my generosity befriend the newcomer and comfort the unhappy.

May my generosity dissolve all greed and clinging and help in the freeing of the heart.  

154 Concerning the next Recollection, the Buddha says:  

You should  recollect, spiritual  friends  like this: "It is indeed a gain for me. Indeed, it is agood  for me that I have beautiful friends, compassionate, desiring  my welfare  and who encourages and teach me

The Recollection of Friendship

Have I this day failed to act as a close friend to those who I have met? Have I, through body, speech or mind been hostile, indifferent or rude to  any other being ?  Have I sought to take advantage  of others, not looking upon them as if they were grandparents, parents, brothers or sisters ?  I here and now before the Buddha resolve to be as our Lord himself, a true friend to all the world.         

As a friend, I will help the troubled, counsel the misguided, and comfort the lonely.

As a friend, I will never misuse another's confidence in me to misled or to deceive.

As a friend, I will abandon neither evil-doer nor fool, for if I do who shall be the guide ?

As a friend, I will ignore in gratitude and mistrust and continue to offer my friendship.

As a friend delighting always in concord, I will speak of other's good deeds and be silent about their faults.

As a friend, I will long remember good done to me and soon forget the bad.

May my friendliness win me the friendship of others.

May my friendliness grow into love and compassion and help in the freeing of the heart.

     

155 The Recollection on Death, which consists of thinking of our own mortality, can be most useful in encouraging us to live properly and not fear death when it does approach us.                

The Recollection of Death

I sit before the Buddha  and contemplate  that he and all who knew him are now dead. Since his great demise, countless beings have come, bided their time and gone. The names and deeds of but  a few are  remembered. Their  many pains, their  joys, their victories and defeats, like themselves  are now but shadows. And so it will be with all who I know. Passing time will turn the calamities I worry about, the possibilities I fear and  the pleasures I chase after into mere shadows. 

Therefore, I will contemplate the reality of my own death that I may understand what is of true value in life.        

Because death may soon come, I will repay all debuts, forgive all transgressions and be at odds     

with none.       

Because death may soon come, I will squander no time brooding on past mistakes, but use each  day as if it were my last.       

Because death may soon come, I will purify my mind rather than pamper the body.       

Because death may soon come, and separation from those I love, I will develop detached compassion rather than possessiveness and clinging.       

Because death may soon come, I will use each day fully, not wasting it on fruitless pursuits and vain longings.         

  May I be prepared when death finally comes.         

  May I be fearless as life ebbs away.         

  May my detachment help in the freeing of the heart.  

156 The purpose of the Recollection on Peace is to encourage us to live in harmony with others and to promote peace and non-contention whenever we can. It also reminds us that lasting peace  can only be experienced  through the attaining of Nirvana

The Recollection of Peace

I sit now before the Buddha and contemplate that by seeing the aggregates as empty, he attained great peace. It is his unmoved stillness  and sorrowless compassion that shall be my inspiration. Those who are angry at injustice, impatient for change, despairing at tragedy, elated today and depressed tomorrow, are soon exhausted.       

But those whose minds are always still and who abide in peace are abundant in energy. They, like the Buddha, are islands of peace in a sea of turmoil and a refuge to all beings.         

Therefore I will seek peace and quiet, avoiding always the loud, the noisy and those who wish to argue.        

I will strive to restore harmony to those who are at odds.

I will speak without abuse or harshness, gentle always, with words sweet and true.

I will strive to be conciliatory and yielding, never being the source of conflict for others.

May all who live in turmoil find the peace they long for.

May my heart be free from the agitation of the defilements.

May my abiding in peace help in the freeing of the heart.     

157 How long should Recollection meditation be done for? This depends upon how we feel at any particular time. At times, quiet contemplation and reflection for five or ten minutes might be enough, and at other times, it might be useful to do it for twenty or thirty minutes.

Another important thing to remember is that although it is good to do one of the Recollections each day after finishing a period of mindfulness of breathing, the Recollections can be done at any time.

The Buddha says the Recollections "should be developed as you walk, as you stand, as you sit and as you lie, as you conduct your business and as you dwell in your home crowded with children."  

158 The Meditation on Love       

The next meditation practice we will examine is the Meditation on Love (metta bhavan). The purpose of this meditation is to dispel ill-will and to strengthen that  most important of qualities, love (metta). Buddhaghosa describes love like this:       

Love is characterized as promoting the welfare  of others. Its function is to desire welfare. It manifest as the removal of annoyance. Its proximate cause is seeing the loveableness in beings.       

Love is therefore, a strong feeling of warmth and affection towards another which expresses itself in trying to please the one who is loved (see 79-80).  Love is one of the four qualities which together are called the Four Sublime States (brahma vihara), the others being compassion (karuna), sympathetic joy (mudita) and equanimity (upekkha).

Compasson is a feeling of pity which arises when we see beings suffer. The Dhammapada Atthakata very aptly defines compassion like this:       

Compassion is that which makes the heart of the good move at the pain of others. It crushes and destroys the pain of others, thus it is called compassion. It is called compassion because it shelters and embraces the distressed.       

Balancing  compassion is sympathetic joy which is a rejoicing in the happiness or success of others.  Equanimity is a state of mind free from any strong feelings, either for or against anyone. It is emotional balance or equipoise.