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and it is independent of worldly allurements. Thus, it is well-proclaimed because it proclaims the holy life as meaningful, well-expressed, completely perfect, and perfectly pure. Or, it is well-proclaimed because it is well-declared, due to the absence of perversion of meaning. For just as the meaning of the doctrine of other sectarians becomes perverted— for the things declared to be obstacles are not obstacles, and the things declared to be leading to liberation do not lead to liberation— therefore, their doctrines are ill-proclaimed. Not so does the meaning of the Blessed One's doctrine become perverted. For the things declared to be obstacles or to be leading to liberation do not transgress their true nature. Thus, the doctrine of study is well-proclaimed. The supramundane doctrine, however, is well-proclaimed because the practice conducive to Nibbāna, and Nibbāna itself, conducive to the path, are proclaimed. As it is said: "Well-designated, indeed, is And by that Blessed One, for the disciples, the path leading to Nibbāna merges with Nibbāna and the path. Just as the water of the Ganges merges and unites with the water of the Yamunā, just so, well-proclaimed by that Blessed One, for the disciples, the path leading to Nibbāna merges with Nibbāna and the path. And here, the Noble Path, not approaching the two extremes, being indeed the middle path, is well-proclaimed because it is called "the middle path." The fruits of recluseship are indeed the calmed defilements; they are well-proclaimed because they are called "calmed defilements." Nibbāna is indeed of the nature of permanence, immortality, refuge, shelter, and so on; it is well-proclaimed because it is called by its nature of permanence, and so on. Thus, the supramundane Dhamma is also well-proclaimed. 148. Here, regarding "Sandiṭṭhiko" (directly visible): First, the Noble Path, by making lust and so on absent in one's own continuum, is to be seen by oneself by the Noble Person; thus it is directly visible. As it is said: "Indeed, O brahmin, one who is dyed with lust, overcome by lust, with a mind consumed, intends for one's own affliction, intends for the affliction of others, intends for the affliction of both. One experiences mental pain and displeasure. When lust is abandoned, one does not intend for one's own affliction, nor for the affliction of others, nor for the affliction of both, nor does one experience mental pain and displeasure. In this way too, O brahmin, the Dhamma is directly visible." Moreover, the ninefold supramundane Dhamma, by whomever it is attained, by that person, abandoning the need to go by another's faith, is to be seen by oneself with the knowledge of review; thus it is directly visible. Or else, praised view is 'sandiṭṭhi'; by 'sandiṭṭhi' it conquers, thus 'sandiṭṭhiko' (conqueror by right view). So here, the Noble Path by its associated 'sandiṭṭhi', the Noble Fruit by its causal 'sandiṭṭhi', Nibbāna by its objective 'sandiṭṭhi', conquers defilements. Therefore, just as one who conquers by a chariot is a charioteer, so too, the ninefold supramundane Dhamma conquers by 'sandiṭṭhi', thus 'sandiṭṭhiko'. Or else, 'Diṭṭhi' is called 'seeing'. Seen seen by oneself, meaning it is seen. Worthy of being seen by oneself, thus "seen by oneself" (sandiṭṭhiko). For the supramundane Dhamma, through the realization of development and the realization of direct experience, being seen, it stops the fear of the cycle of existence. Therefore, just as one worthy of clothes is "clothed" (vatthiko), so one worthy of being seen by oneself is "seen by oneself" (sandiṭṭhiko). 149. Referring to its own fruit-giving, "not of time" (akālo) means it is not timely. "Not of time" itself is "timeless" (akāliko). It does not give fruit after a period of five or seven days, but it is said to give fruit immediately upon its occurrence. Or, "of time" (kāliko) means a proper time has arrived for its fruit-giving. What is that? The mundane wholesome Dhamma. But this, due to its immediate fruit, is not "of time," thus "timeless" (akāliko). This is said referring only to the path. 150. "Come, see this Dhamma!" Worthy of such an "ehipassa" (come-see) method, thus "ehipassiko" (come-and-seeable). Why is it worthy of that method? Because it exists and is pure. For, even if one says there is gold or silver in an empty fist, one cannot say, "Come, see this!" Why? Because it does not exist. And even if it exists, one cannot say, "Come, see this!" about excrement or urine, to gladden the mind by proclaiming its pleasantness. Rather, it must be covered with grass or leaves. Why? Because it is impure. But this ninefold supramundane Dhamma, by its very nature, exists and is pure, like a full moon disk in a cloudless sky, or a precious gem placed on a white cloth. Therefore, because it exists and is pure, it is worthy of the "ehipassa" method, thus "ehipassiko" (come-and-seeable). 151. To be brought near, thus "opaneyyiko" (leading onwards). This is the determination here: bringing near is "upanayo." Worthy of bringing near into one's own mind through development, even overlooking a burning cloth or head, thus "opanayiko." "Opanayiko" itself is "opaneyyiko." This applies to the conditioned supramundane Dhamma. But in the unconditioned, by one's own mind, bringing near... It is worthy of being approached, therefore it is 'opaneyyika' (leading inwards). The meaning is that it is worthy of being adhered to for the purpose of realization. Or, the Noble Path leads to Nibbāna, therefore it is 'upaneyya' (to be led to). The fruit-Nibbāna state is to be led to for realization, therefore it is 'upaneyya'. 'Upaneyya' is indeed 'opaneyyika'. 152. To be known by the wise, each for oneself. By all the wise, such as those of quick understanding, it is to be known by each one for oneself: "The path has been developed by me, the fruit has been attained, cessation has been realized." For the defilements of a co-resident are not abandoned by the path developed by the preceptor, nor does he dwell comfortably in the attainment of its fruit, nor does he realize Nibbāna that has been realized by the preceptor. Therefore, it should not be regarded as an ornament on another's head, but rather it should be seen in one's own mind, and experienced by the wise, so it is said. But it is beyond the scope of fools. Furthermore, this Dhamma is well-proclaimed. Why? Because it is visible here and now. It is visible here and now, because it is timeless. It is timeless, because it invites one to come and see. And that which invites one to come and see, that indeed is 'opaneyyika'. 153. For one who recollects these qualities of the Dhamma, such as its being well-proclaimed, at that time, the mind is not overcome by greed. Nor by hatred... nor by delusion. His mind at that time becomes straight with regard to the Dhamma (A.N. 6.10). In the same way as before, for one whose hindrances are suppressed, the jhāna factors arise in a single moment. However, due to the profundity of the Dhamma's qualities, or due to the inclination to recollect various kinds of qualities, it does not reach absorption, but only reaches access concentration. And this, having arisen by way of recollecting the qualities of the Dhamma, is called Dhamma-recollection. And a bhikkhu devoted to this Dhamma-recollection sees no teacher in the past, nor in the present, other than the Blessed One, who taught such a Dhamma, leading inwards, endowed with these qualities. Thus, by merely seeing the qualities of the Dhamma, he becomes respectful and deferential towards the Teacher. Reverence and esteem for the Dhamma, faith, etc. He attains welfare, he becomes abundant in joy and gladness, he endures fear and terror, he is capable of enduring suffering, he obtains the perception of dwelling with the Dhamma, and his body, pervaded by the recollection of the qualities of the Dhamma, becomes worthy of veneration like a shrine, his mind inclines towards the attainment of the unsurpassed Dhamma, and when he recalls the excellent nature of the Dhamma in situations where transgressions might occur, shame and dread arise in him. Furthermore, if he does not penetrate further, he is destined for a good bourn. Therefore, indeed, heedfulness, the wise one should practice; for such great power, always belongs to the recollection of Dhamma. This is the introduction to the detailed discourse on the recollection of Dhamma. 3. Discourse on the Recollection of the Saṅgha 154. One who wishes to develop the recollection of the Saṅgha, having gone to a secluded place and become withdrawn, should recollect the qualities of the Noble Saṅgha thus: "The Saṅgha of the Blessed One's disciples is practicing well, the Saṅgha of the Blessed One's disciples is practicing uprightly, the Saṅgha of the Blessed One's disciples is practicing wisely, the Saṅgha of the Blessed One's disciples is practicing properly, that is, the four pairs of men, the eight individual persons— this Saṅgha of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." (A.N. 6.10). Thus should the qualities of the Noble Saṅgha be recollected. 155. Here, "practicing well" means "practicing excellently," it is said to be practicing the right path, the irreversible path, the conforming path, the non-adversarial path, the path in accordance with the Dhamma. "Disciples" are those who listen carefully to the Blessed One's advice and instruction. The assembly of disciples is the Saṅgha of disciples, meaning a group of disciples that has attained the state of being an assembly due to their commonality in virtue and view. And because that right practice is straight, not crooked, not bent, not distorted, and is also called "noble wisdom," and because it is fitting, it is also known as "proper.