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Similarly, his being highly esteemed by those similar to worldly people, his being approachable by householders and renunciants, his ability to remove physical and mental suffering for those who approach him, his helpfulness through material gifts and Dharma gifts, and his ability to connect with worldly and transcendent happiness are revealed. And because the word "bhaga" is used in the world for the six qualities: sovereignty, Dharma, fame, glory, desire, and effort; and he possesses supreme sovereignty in his own mind, or worldly-accepted complete perfection in all aspects such as the power of minuteness and lightness. Similarly, he possesses transcendent Dharma. His fame pervades the three worlds, and he has attained qualities as they truly are, being exceedingly... pure fame. The glory of all limbs and minor parts, complete in all aspects, capable of generating delight in the eyes of people who are eager to see the body of form. Whatever is wished for, desired, for one's own good or for the good of others, that is accomplished just as it was wished for, this is called 'kāma' (desire), signifying the production of desired objects. And there is 'payatta' (effort), which is right exertion, the cause of attaining the state of being revered by all worlds. Therefore, because he is endowed with these 'bhaga' (fortunes), he has 'bhaga', and for this reason he is called 'Bhagavā'. And because he has distinguished all phenomena by their divisions into wholesome, unwholesome, etc., or by their divisions into aggregates, sense bases, elements, truths, faculties, dependent origination, etc., or has distinguished the noble truth of suffering by its characteristic of oppression, torment, and alteration, the origin (of suffering) by its characteristic of accumulation, cause, conjunction, and entanglement, the cessation (of suffering) by its characteristic of escape, seclusion, unconditioned, and deathless, the path by its characteristic of leading out, cause, insight, and dominance; that is to say, he has distinguished, explained, and taught them. Therefore, instead of saying 'vibhattavā' (one who has distinguished), he is called 'Bhagavā'. And because he has practiced, cultivated, and made abundant the divine, brahmic, and noble abodes, the seclusion of body and mind from defilements, the liberations of emptiness, signlessness, and desirelessness, and other mundane and supramundane superior human qualities, therefore, instead of saying 'bhattavā' (one who has practiced), he is called 'Bhagavā'. And because the going, which is craving, in the three existences has been vomited by him, therefore, instead of saying 'bhavasu vantagamana' (one who has vomited going in existences), taking the 'bha' from 'bhava' (existence), the 'ga' from 'gamana' (going), and the lengthened 'va' from 'vanta' (vomited), he is called 'Bhagavā', just as in the world, instead of saying 'mekhanassa khassa mālā' (a garland for the waist), it is called 'mekhalā'. 145. When one recollects the qualities of the Buddha, that the Blessed One is an Arahant for this and that reason, ... (and so on) ... and is a Bhagavā for this and that reason, at that time, the mind is not overcome by lust, nor is the mind overcome by hatred, nor is the mind overcome by delusion. At that time, his mind is straight, directed towards the Tathāgata (AN 6.10). Thus, his mind, being free from being overcome by lust, etc. With the hindrances suppressed by their absence, with the mind directed towards the meditation object, with the mind made straight, thoughts and reflections inclined towards the Buddha's qualities arise. As one reflects and ponders the Buddha's qualities, joy arises. For one with a joyful mind, due to the tranquility based on joy, the weariness of body and mind subsides. For one whose weariness has subsided, physical and mental happiness arises. For one who is happy, the mind becomes concentrated, taking the Buddha's qualities as its object; thus, in sequence, the jhana factors arise in a single moment. However, due to the profundity of the Buddha's qualities, or due to being intent on recollecting various kinds of qualities, without reaching absorption, the jhana remains at the access level. This, having arisen through the recollection of the Buddha's qualities, is called Buddhanussati (recollection of the Buddha). Moreover, a monk devoted to this recollection of the Buddha becomes respectful and deferential towards the Teacher, he attains fullness of faith, fullness of mindfulness, fullness of wisdom, and fullness of merit, he becomes abundant in joy and delight, he is able to endure fear and terror, capable of bearing suffering, he gains the perception of dwelling with the Teacher. Even his body, imbued with the recollection of the Buddha's qualities, becomes worthy of veneration, like a shrine house. His mind inclines towards the Buddha-nature. And when confronted with things to be avoided, shame and dread arise in him, as if seeing the Teacher face to face. And if he does not penetrate further, he is destined for a happy state. Therefore, indeed, heedfulness, should the wise one practice; for such greatly powerful recollection of the Buddha, always. This is, for now, the introduction to the detailed discourse on the recollection of the Buddha. 2. Discourse on the Recollection of the Dhamma 146. One who wishes to develop the recollection of the Dhamma, having gone into solitude, having secluded oneself, should recollect the qualities of the Dhamma of the scriptures and the nine kinds of supramundane Dhamma, thus: "The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise." 147. Indeed, in this phrase "well-proclaimed," the Dhamma of the scriptures is also included. goes, among others, it is only the supramundane Dhamma. There, the Dhamma of study, is well-proclaimed, because it is good in the beginning, good in the middle, and good in the end, and because it reveals the holy life that is meaningful, well-phrased, complete, and utterly pure. For when the Blessed One teaches even one verse, because the Dhamma is entirely excellent, it is good in the beginning with the first line, good in the middle with the second and third lines, good in the end with the last line. A Sutta with one continuous theme is good in the beginning with its introduction, good in the end with its conclusion, good in the middle with the rest. A Sutta with various continuous themes is good in the beginning with the first continuous theme, good in the end with the last, good in the middle with the rest. Moreover, it is good in the beginning because it has an introduction and an origin; it is good in the middle because the meaning is not distorted in accordance with the trainees, and because it is endowed with reasons and examples; it is good in the end because it generates faith in the listeners and with its conclusion. The entire Dhamma of the Dispensation is good in the beginning with its inherent virtue; it is good in the middle with calm, insight, path, and fruit; it is good in the end with Nibbāna. Or, it is good in the beginning with virtue and concentration; it is good in the middle with insight and the paths; it is good in the end with the fruits and Nibbāna. Or, it is good in the beginning with the Buddha's perfect enlightenment; it is good in the middle with the Dhamma's perfect well-proclaimed nature; it is good in the end with the Sangha's perfect practice. Or, it is good in the beginning with the perfect enlightenment to be attained by one who, having heard it, practices for that purpose; it is good in the middle with individual enlightenment; it is good in the end with disciple's enlightenment. And when it is heard, it brings good even by hearing, because it suppresses hindrances, thus it is good in the beginning. When it is practiced, it brings good even by practice, because it brings the happiness of calm and insight, thus it is good in the middle. And one who has practiced thus, when the fruits of practice are completed, it brings good even by the fruits of practice, because it brings the state of a worthy one, thus it is good in the end. Thus, it is well-proclaimed because it is good in the beginning, good in the middle, and good in the end. And when the Blessed One teaches this Dhamma, the Dispensation's the holy life, the path of the holy life, he proclaims and illuminates in various ways. That, as is fitting, is meaningful by its wealth of meaning, and well-expressed by its wealth of expression. It is meaningful through its exposition, proclamation, unveiling, analysis, clarification, and designation of the meaning of terms; it is well-expressed through its wealth of letters, words, expressions, modes, etymologies, and explanations. It is meaningful through its profundity of meaning and profundity of penetration; it is well-expressed through its profundity of doctrine and profundity of teaching. It is meaningful in the sphere of analytical knowledge of meaning; it is well-expressed in the sphere of analytical knowledge of doctrine and language. It is meaningful because it is understood by the wise, and pleases those who examine it; it is well-expressed because it is trustworthy, and pleases ordinary people. It is meaningful because of its profound intention; it is well-expressed because of its clear words. It is completely perfect in its entirety, because there is nothing to be added. It is perfectly pure in its faultlessness, because there is nothing to be removed. Furthermore, it is meaningful through its clarity of attainment in practice; it is well-expressed through its clarity of tradition in study; it is completely perfect because it is endowed with the five aggregates of qualities beginning with virtue; and it is perfectly pure because it is free from defilements, it proceeds for liberation,