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because "I am" refers to the present tense. Even in "I was born a householder, I am a householder," because the meaning and time are different, the training is not rejected. The phrase "From today onwards" is said to make it complete, due to the presence of fault even if said like that. Showing that even with synonymous words, the rejection of training occurs because "Hold it!" is primarily about meaning, it says "Know it!" and so on. Indeed, these words: hold, know, recognize, pay attention, are not different in meaning or time. 52. The previous fourteen are up to the co-celibates beginning with the Buddha. "Let it be, may it be" is also merely a rejection, so it says, "Let it be, it is enough" is the meaning. 53. "Vaṇṇapaṭṭhāna" (Praise-Foundation) they say is a Sutta that illuminates the Buddha's qualities for the Mahāsaṅghikas. In the Upāli Verses (M.N. 2.76) – Of the wise one, whose delusion is gone, whose defilements are broken, who has conquered all conquests; who is free from trouble, whose mind is well-composed; whose virtue is developed, whose wisdom is excellent; who is like Vesantara, who is pure; Of that Blessed One, I am a disciple. Of the one without doubt, who is contented; who has vomited worldly bait, who is joyful; who has accomplished recluseship, who is a human; whose body is the last, who is a man; who is incomparable, who is dustless; Of that Blessed One, I am a disciple. Of the one without uncertainty, who is skillful; who is a trainer, the best charioteer; who is unsurpassed, whose Dhamma is delightful; who is without craving, who is an illuminator; who has cut off conceit, who is a hero; Of that Blessed One, I am a disciple. Of the bull, who is immeasurable; who is profound, who has attained silence; who brings security, who is knowledge; who is established in Dhamma, whose self is restrained; who has gone beyond attachment, who is liberated; Of that Blessed One, I am a disciple. Of the elephant, whose army is withdrawn; whose fetters are destroyed, who is liberated; who is a counter-speaker Of the pure, Whose banner is lowered, free from passion, Of the tamed, free from proliferation, I am a disciple of that Blessed One. Of the best of sages, non-deceitful, Of him with the three knowledges, attained to the supreme, Of the cleansed, the knower of the path, Of the tranquil, who knows the Veda, Of the foremost giver, the capable, I am a disciple of that Blessed One. Of the noble one, whose self is developed, Who has attained perfection, the expounder, Of the mindful, the insightful, Not inclined, nor turned away, Of the unagitated, who has attained mastery, I am a disciple of that Blessed One. Of the fully developed, the meditator, Who has no inner defilements, the pure, Of the unattached, the beneficial, Of the secluded, who has attained the highest, Of the crossed over, who helps others cross over, I am a disciple of that Blessed One. Of the peaceful, with vast wisdom, With great wisdom, free from greed, Of the Tathagata, the Sugata, Of the unequalled person, the peerless, Of the confident, the subtle, I am a disciple of that Blessed One. Of him who has cut off craving, the awakened, Whose smoke is gone, the unsoiled, Of the worthy of offerings, the wondrous being, Of the supreme person, the incomparable, Of the great one, who has attained the peak of glory, I am a disciple of that Blessed One. the Māras are also conquered. In “well-proclaimed” and so on, the Dhamma is well-proclaimed because it reveals the holy life which is complete, pure, with meaning and with letter. Or, it is well-proclaimed because it is well-declared, there being no perversion of meaning. For example, the meaning of the Dhamma of other ascetics is perverted, because the things declared as “obstructive” are not obstructive, and the things declared as “leading to liberation” do not lead to liberation. Therefore, those other ascetics have a Dhamma that is ill-proclaimed. It is not so with the Dhamma of the Blessed One, its meaning is not perverted, because the things declared as “these things are obstructive, leading to liberation” do not transgress that reality. Thus, the Dhamma of the scriptures is a well-proclaimed Dhamma. The supramundane Dhamma, however, is well-proclaimed because the practice leading to Nibbāna and Nibbāna itself, which is in accordance with the practice, are declared in conformity with Nibbāna. As it is said: “Indeed, the path leading to Nibbāna for the disciples, as taught by that Blessed One, is in harmony with Nibbāna, and the path is in harmony. Just as the water of the Ganges is in harmony and meets with the water of the Yamunā, even so, the path leading to Nibbāna for the disciples, as taught by that Blessed One, is in harmony with Nibbāna, and the path is in harmony.” Here, the Noble Path, without falling into two extremes, being the Middle Way, is well-proclaimed because it is declared as “the Middle Way.” The fruits of recluseship, being the appeased defilements, are well-proclaimed because they are declared as “appeased defilements.” Nibbāna, being of the nature of eternity, immortality, refuge, shelter, and so on, is well-proclaimed because it is declared in terms of its eternal nature and so on. Thus, the supramundane Dhamma is also well-proclaimed. The Noble Path is to be seen by oneself by the noble person who makes the absence of lust and so on in one's own continuum. It is to be seen by oneself, by one's own self, without needing another to guide, that “my lust and so on have been abandoned by the Noble Path.” This is “seen by oneself,” and “seen by oneself” is self-evident. Moreover, the ninefold supramundane Dhamma, by whichever one is attained wherever it may be, the noble disciple, leaving aside reliance on others' faith, should see it for himself with direct knowledge, thus it is 'seen for oneself'. Or, a praised view is 'seen for oneself', it conquers by means of 'seen for oneself', thus it is 'seen for oneself'. Similarly, here the noble path, by means of the 'seen for oneself' associated with it, the noble fruit, by means of the 'seen for oneself' that is its cause, Nibbāna, by means of the 'seen for oneself' that is its object, conquers defilements. Therefore, just as one who conquers by a chariot is a charioteer, so too, the ninefold supramundane Dhamma conquers by means of 'seen for oneself', thus it is 'seen for oneself'. Or, 'seeing' is called 'view', what is seen is 'seen for oneself', meaning 'direct seeing'. It deserves to be 'seen for oneself', thus it is 'seen for oneself'. For the supramundane Dhamma, by way of realization through development, and by way of realization through direct experience, being seen, removes the fear of the cycle of existence. Therefore, just as one who deserves clothing is a cloth-wearer, so too, it deserves to be 'seen for oneself', thus it is 'seen for oneself'. Referring to the giving of its fruit, there is no time to be awaited for it, thus it is 'timeless'. For just as for mundane wholesome deeds, there is a time to be awaited for the giving of fruit, such as 'being reborn in a later existence', it is not so for this, that is the meaning. 'Timeless' means it is timeless, it does not give fruit after passing through a period of five or seven days, but it gives fruit immediately upon its arising, that is what is said. Or, 'timely' means that a distant, remote time has arrived or been brought near for the giving of its fruit, it gives fruit after a period of time. What is that? Mundane wholesome Dhamma. But this, because it gives fruit immediately, is not 'timely', thus it is 'timeless'. It is with reference to the path itself that this 'timeless' is said. It deserves the invitation to 'come and see this Dhamma', thus it is 'come-and-see-able'. Why does it deserve that invitation? Because it truly exists and is pure. For even if one says there is gold or silver in an empty fist, one cannot say, 'come and see this'. Why? Because it does not exist. And even if it exists, such as excrement or urine, one cannot gladden the mind by proclaiming its pleasantness. There, it is not possible to say, “Come, see this!” But rather, it must be covered with grass or leaves. Why? Because it is impure. But this ninefold supramundane Dhamma, being inherently existent and pure, like the full moon disc in a cloudless sky, or a precious gem placed on a white blanket, therefore, because it is existent and pure, it is worthy of the “Come, see!” method, thus, it is Ehipassiko. It should be led to oneself, thus, it is Opaneyyiko. This is the explanation here: Upanayana is leading to oneself. Even overlooking a burning cloth or head, it is worthy of being led to oneself, of being produced in one's own mind through cultivation, thus, it is Opaneyyiko. This applies to the conditioned supramundane Dhamma. But the unconditioned, it is worthy of being led to oneself as an object in one's own mind, thus, it is Opaneyyiko. It means it is worthy of being adhered to through realization. Alternatively, the Noble Path leads the noble person to Nibbāna, thus, the Noble Path is Opaneyyo. The fruit and Nibbāna Dhamma should be brought to realization, thus, it is Opaneyyo. Opaneyyo is indeed Opaneyyiko. It should be known by each of the wise, such as the quick-witted, “The path has been cultivated by me, the fruit has been attained, cessation has been realized,” thus, it is to be known individually by the wise. For, by the path cultivated by the preceptor, the disciple’s defilements are not abandoned. Nor does he dwell comfortably in the attainment of that fruit. Nor does he realize the Nibbāna realized by the preceptor. Therefore, it should not be seen like an ornament on another's head, but rather, it should be seen in one's own mind, it should be experienced by the wise, so it is said. Unconditioned (Asaṅkhata) means not made, not produced by suitable conditions, not brought together, not converged by the coming together