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Grammatical Analysis
Cāgānussati: [f.] recollection of generosity. Formed by cāga (giving up, renunciation, generosity) + anussati (recollection).
Orthodox Definition
Cāgānussati is the fifth of the ten classical Recollections. It is a meditation subject wherein the practitioner focuses on their own past acts of selfless giving and the internal psychological relinquishment of stinginess (macchariya).
The canonical formula for this contemplation is: “It is a gain for me, it is well gained by me, that in a generation obsessed by the stain of stinginess, I dwell at home with a mind devoid of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in sharing.”
This practice explicitly strengthens the wholesome root of non-greed (alobha). By reflecting on the joy of giving, the mind becomes luminous and free from the restrictive, defensive posture of avarice. As with the other virtue-based recollections, it brings the mind to Access Concentration (upacāra-samādhi).
Quote
5. Cāgānussatikathā
- Discourse on Cāgānussati
160. Cāgānussatiṃ bhāvetukāmena pana pakatiyā cāgādhimuttena niccappavattadānasaṃvibhāgena bhavitabbaṃ.
However, one who wishes to develop recollection of generosity (cāgānussati) should be naturally inclined to generosity and constantly engaged in giving and sharing.Atha vā pana bhāvanaṃ ārabhantena ito dāni pabhuti sati paṭiggāhake antamaso ekālopamattampi dānaṃ adatvā na bhuñjissāmīti samādānaṃ katvā taṃdivasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathāsatti yathābalaṃ dānaṃ datvā tattha nimittaṃ gaṇhitvā rahogatena paṭisallīnena ‘‘lābhā vata me suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā viharāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’ti evaṃ vigatamalamaccheratādiguṇavasena attano cāgo anussaritabbo.
Or, when beginning the development, one should resolve, “From now on, if there is a recipient, I will not eat without giving even a single morsel.” Having made this resolution, one should, on that day, give according to one’s ability and strength to worthy recipients, take a mental sign there, and then, in solitude, recollecting one’s generosity by way of qualities such as being free from the blemish of avarice, say: “Indeed, I am fortunate; indeed, I have gained well, in that I dwell with a mind free from the blemish of avarice, among a populace overcome by the blemish of avarice; I am one who gives freely, with clean hands, delighting in relinquishing, responsive to requests, delighting in giving and sharing.”Tattha lābhā vata meti mayhaṃ vata lābhā, ye ime ‘‘āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā’’ iti (a. ni. 5.37) ca, ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’ iti (a. ni. 5.34) ca, ‘‘dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ’’ iti (a. ni. 5.35) ca evamādīhi nayehi bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāginoti adhippāyo.
Therein, ‘Indeed, I am fortunate’ means: “Indeed, these gains praised by the Blessed One in passages such as ‘One who gives life obtains a share of life, whether divine or human,’ and ‘One who gives is dear, many attend on him,’ and ‘One who gives is dear, following the Dhamma of the virtuous’—these gains will certainly be mine.” This is the intention.Suladdhaṃ vata meti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me.
‘Indeed, I have gained well’ means: “This teaching or this human existence that I have obtained is indeed a good gain for me.”— Visuddhimagga (pa)
Textual References
- Sutta: Mahānāma Sutta (AN 11.12) – Included in the Buddha’s meditation prescription for a busy layperson who wishes to reach the same mental purity as a forest monk.
- Canonical: Aṅguttara Nikāya (Chakka Nipāta) – Showing how this practice establishes a noble disciple in the worldly life without being corrupted by it.
- Commentary: Visuddhimagga (Chapter VII) – Instructions on how to properly isolate the pure volition (cetanā) of giving as the object of focus.