an6.17:3 What do you think, mendicants? Have you ever seen or heard of an appointed official … a hereditary official … a general … a village chief … or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing.

an6.17:4 What do you think, mendicants? Have you ever seen or heard of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing.

an6.17:5 So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

2. Warm-hearted

A Fish Dealer

an6.18:1 At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself. Seeing this he left the road, sat at the root of a tree on the seat spread out, and addressed the mendicants: “Mendicants, do you see that fish dealer selling fish that he killed himself?” “Yes, sir.”

an6.18:2 “What do you think, mendicants? Have you ever seen or heard of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the fish are led to the slaughter he regards them with bad intentions.

an6.18:3 What do you think, mendicants? Have you ever seen or heard of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the cattle are led to the slaughter he regards them with bad intentions.

an6.18:4 What do you think, mendicants? Have you ever seen or heard of a butcher of sheep … a butcher of pigs … a butcher of poultry … or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the deer are led to the slaughter he regards them with bad intentions. By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell.”

2. Warm-hearted

Mindfulness of Death (1st)

an6.19:1 At one time the Buddha was staying at Ñātika in the brick house. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination. But do you develop mindfulness of death?”

an6.19:2 When he said this, one of the mendicants said to the Buddha, “Sir, I develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

an6.19:3 Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

an6.19:4 Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat a meal of almsfood, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

an6.19:5 Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

an6.19:6 Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

an6.19:7 Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

an6.19:8 When this was said, the Buddha said to those mendicants: “As to the mendicants who develop mindfulness of death by wishing to live for a day and night …

an6.19:9 or to live for a day …

an6.19:10 or to live as long as it takes to eat a meal of almsfood …

an6.19:11 or to live as long as it takes to chew and swallow four or five mouthfuls—

an6.19:12 these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.

an6.19:13 But as to the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful …

an6.19:14 or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out—

an6.19:15 these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.

an6.19:16 So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.”

2. Warm-hearted

Mindfulness of Death (2nd)

an6.20:1 At one time the Buddha was staying at Ñātika in the brick house. There the Buddha addressed the mendicants: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination. And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, with freedom from death as its objective and culmination?

an6.20:2 As day passes by and night draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to my progress. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to my progress.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die tonight?’

an6.20:3 Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …

an6.20:4 But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

an6.20:5 Or else, as night passes by and day draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to my progress. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to my progress.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die today?’

an6.20:6 Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …

an6.20:7 But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

an6.20:8 Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It has freedom from death as its objective and culmination.”

3. Unsurpassable

At Sāma Village

an6.21:1 At one time the Buddha was staying in the land of the Sakyans near the little village of Sāma, by a lotus pond. Then, late at night, a glorious angel, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him,

an6.21:2 “Sir, three qualities lead to the decline of a mendicant. What three? Relishing work, talk, and sleep. These three qualities lead to the decline of a mendicant.” That is what that angel said, and the Teacher concurred. Then that angel, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

an6.21:3 Then, when the night had passed, the Buddha told the mendicants all that had happened, adding: “It’s unfortunate for those of you who even the angels know are declining in skillful qualities.

an6.21:4 I will teach you three more qualities that lead to decline. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And what, mendicants, are three qualities that lead to decline? Enjoyment of company, being hard to admonish, and having bad friends. These three qualities lead to decline.

an6.21:5 Whether in the past, future, or present, all those who decline in skillful qualities do so because of these six qualities.”

3. Unsurpassable

Non-decline

an6.22:1 “Mendicants, I will teach you these six principles that prevent decline. … And what, mendicants, are the six principles that prevent decline? Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. These six qualities prevent decline.

an6.22:2 Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities.”

3. Unsurpassable

Dangers

an6.23:1 “‘Danger’, mendicants, is a term for sensual pleasures. ‘Suffering’, ‘disease’, ‘boil’, ‘chain’, and ‘bog’ are terms for sensual pleasures.

an6.23:2 And why is ‘danger’ a term for sensual pleasures? Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in this life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. And why are ‘suffering’, ‘disease’, ‘boil’, ‘chain’, and ‘bog’ terms for sensual pleasures? Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in this life or in lives to come. That is why these are terms for sensual pleasures.

an6.23:3 Danger, suffering, disease, boils, and chains and bogs both. These describe the sensual pleasures to which ordinary people are attached.

an6.23:4 Seeing the danger in grasping, the origin of birth and death, the unattached are freed with the ending of birth and death.

an6.23:5 Happy, they’ve come to a safe place, quenched in this very life. They’ve gone beyond all enmities and fears, and risen above all suffering.”

3. Unsurpassable

The Himalaya

an6.24:1 “Mendicants, a mendicant who has six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance! What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in positivity for immersion, skilled in the territory of immersion, and skilled in projecting the mind purified by immersion. A mendicant who possesses these six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance!”

3. Unsurpassable

Topics for Recollection

an6.25:1 “Mendicants, there are these six topics for recollection. What six? Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this, some sentient beings are purified in this way.

an6.25:2 Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …

an6.25:3 Furthermore, a noble disciple recollects the Saṅgha: ‘The community of the teacher’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the community of the teacher’s disciples that is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …

an6.25:4 Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …

an6.25:5 Furthermore, a noble disciple recollects their generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …

an6.25:6 Furthermore, a noble disciple recollects the righteous angels of God: ‘There are the angels of God's hosts, rank upon rank, and ranks even higher than these. When the righteous passed away from here, they were raised to such ranks because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’

an6.25:7 When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the righteous their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this, some sentient beings are purified in this way.

an6.25:8 These are the six topics for recollection.”

3. Unsurpassable

With Mahākaccāna

an6.26:1 There Mahākaccāna addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahākaccāna said this: “It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

an6.26:2 What six? Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings become pure in this way.

an6.26:3 Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …

an6.26:4 Furthermore, a noble disciple recollects the Saṅgha: ‘The community of the teacher’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the community of the teacher’s disciples that is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …

an6.26:5 Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …

an6.26:6 Furthermore, a noble disciple recollects their generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …

an6.26:7 Furthermore, a noble disciple recollects the righteous angels of God: ‘There are the angels of God's hosts, rank upon rank, and ranks even higher than these. When the righteous passed away from here, they were raised to such ranks because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the righteous their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings become pure in this way.

an6.26:8 It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

3. Unsurpassable

Proper Occasions (1st)

an6.27:1 Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how many occasions are there for going to see an esteemed mendicant?” “Mendicant, there are six occasions for going to see an esteemed mendicant.

an6.27:2 What six? Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: ‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.’ Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant.

an6.27:3 Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … This is the second occasion for going to see an esteemed mendicant.

an6.27:4 Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness … This is the third occasion for going to see an esteemed mendicant.

an6.27:5 Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse … This is the fourth occasion for going to see an esteemed mendicant.

an6.27:6 Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt … This is the fifth occasion for going to see an esteemed mendicant.

an6.27:7 Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements without delay. On that occasion they should go to an esteemed mendicant and say: ‘I don’t understand what kind of meditation to focus on in order to end the defilements without delay. Venerable, please teach me how to end the defilements.’ Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.

an6.27:8 These are the six occasions for going to see an esteemed mendicant.”

3. Unsurpassable

Proper Occasions (2nd)

an6.28:1 At one time several senior mendicants were staying near Varanasi in the deer park at Isipatana. Then after the meal, on their return from almsround, this discussion came up among them while sitting together in the pavilion. “Reverends, how many occasions are there for going to see an esteemed mendicant?”

an6.28:2 When this was said, one of the mendicants said to the senior mendicants: “Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and bring mindfulness to the present. That is the proper occasion for going to see an esteemed mendicant.”

an6.28:3 When this was said, one of the mendicants said to that mendicant: “Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time the fatigue from walking and from eating has not faded away. There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch, set their body straight, and bring mindfulness to the present. That is the proper occasion for going to see an esteemed mendicant.”

an6.28:4 When this was said, one of the mendicants said to that mendicant: “Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day. There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and bring mindfulness to the present. That is the proper occasion for going to see an esteemed mendicant.”

an6.28:5 When this was said, one of the mendicants said to that mendicant: “Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”

an6.28:6 When this was said, Venerable Mahākaccāna said to those senior mendicants: “Reverends, I have heard and learned this in the presence of the Buddha: ‘Mendicant, there are six occasions for going to see an esteemed mendicant.

an6.28:7 What six? Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: “My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.” Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant.

an6.28:8 Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …

an6.28:9 dullness and drowsiness …

an6.28:10 restlessness and remorse …

an6.28:11 doubt …

an6.28:12 Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements without delay. On that occasion they should go to an esteemed mendicant and say, “I don’t understand what kind of meditation to focus on in order to end the defilements without delay. Venerable, please teach me how to end the defilements.” Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.’

an6.28:13 Reverends, I have heard and learned this in the presence of the Buddha: ‘These are the six occasions for going to see an esteemed mendicant.’”

3. Unsurpassable

With Udāyī

an6.29:1 Then the Buddha said to Udāyī, “Udāyī, how many topics for recollection are there?” When he said this, Udāyī kept silent. And a second time … and a third time, the Buddha said to him, “Udāyī, how many topics for recollection are there?” And a second time and a third time Udāyī kept silent.

an6.29:2 Then Venerable Ānanda said to Venerable Udāyī, “Reverend Udāyī, the Teacher is addressing you.” “Reverend Ānanda, I hear the Buddha. It’s when a mendicant recalls the histories of many earlier peoples, with features and details. This is a topic for recollection.”

an6.29:3 Then the Buddha said to Venerable Ānanda: “Ānanda, I know that this futile man Udāyī is not committed to the higher mind. Ānanda, how many topics for recollection are there?”

an6.29:4 “Sir, there are five topics for recollection. What five? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption. When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life.

an6.29:5 Furthermore, a mendicant focuses on the perception of light, focusing on the perception of day regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.