法隨念（Dhammānussati）

來源：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 213–218

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§146 —— 法之六德

〔V i 213〕

亦欲修習法隨念（dhammānussati）的行者，獨處退隱：

svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti

「世尊善說此法——現見、即時、來見、引導、智者各自證知。」

如是應隨念教法（pariyatti-dhamma）與九種出世間法（lokuttara-dhamma）之諸德。

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§147 —— 善說（Svākkhāto）

〔V i 213 續〕

「善說」（svākkhāto）此語之中，教法（pariyatti-dhamma）亦得攝入；於其餘五德，則唯攝出世間法（lokuttara-dhamma）。

此中，教法以如下二理由稱為「善說」：一者，因其初善・中善・後善（ādi-majjha-pariyosāna-kalyāṇa）；二者，因其宣說有義・有文・圓滿・清淨之梵行（sāttha-savyañjana-kevala-paripuṇṇa-parisuddha-brahmacariya）。

（一）初善・中善・後善

世尊所說之一偈頌（ekagāthā），由於法之全然賢善（samantabhadraka）故，以第一句為初善，以第二、第三句為中善，以末句為後善。一連結之經（ekānusandhika-sutta）以序分（nidāna）為初善，以結分（nigamana）為後善，以其間諸文為中善。多連結之經（nānānusandhika-sutta）以最初連結（anusandhi）為初善，以最後連結為後善，以其餘諸連結為中善。

復次，教法自具序分與起源（sa-nidāna-sa-uppattika），故為初善；因相應於所應調伏之眾（veneyya）、其義無謬、且與理由譬喻（hetu-dāharaṇa）相應，故為中善；以其結分能令聞者生起信心，故為後善。

復次，整個聖教之法（sāsana-dhamma）以戒——其自身之德——為初善，以止觀與道果（samatha-vipassanā-magga-phala）為中善，以涅槃為後善。或以戒定（sīla-samādhi）為初善，以觀與道（vipassanā-magga）為中善，以果與涅槃（phala-nibbāna）為後善。或以佛之善覺性（Buddha-subodhitā）為初善，以法之善法性（dhamma-sudhammatā）為中善，以僧之善行（saṅgha-suppaṭipatti）為後善。或就聞法而如理修行、有所證得者而言——以無上正等覺（abhisambodhi）為初善，以辟支佛覺（paccekabodhi）為中善，以聲聞覺（sāvakabodhi）為後善。

復次，當聞此法時，因其鎮伏諸蓋故，僅因聽聞亦能引生善妙——是為初善。當依教修行時，因其引生止觀之樂故，亦能因修行而引生善妙——是為中善。如是修行者，於修行之果圓滿時，因其引生如如之性（tādi-bhāva）故，亦能因修行之果而引生善妙——是為後善。

如是，以具初善・中善・後善故，是【善說】（SVĀKKHĀTO）。

（二）有義・有文・圓滿・清淨之梵行

世尊說法時所開顯的，是教之梵行（sāsana-brahmacariya）與道之梵行（magga-brahmacariya）——祂以種種方式加以開演。如是之所說，應其各自性相，因義具足故為有義（sāttha），因文具足故為有文（savyañjana）。復以其言相應於義理——即顯示・闡明・開示・分別・顯露之施設（saṅkāsana-pakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññatti）——故為有義；以其於文字・語詞・文相・詞源・釋義上皆具足，故為有文。

復次，以義之甚深（attha-gambhīratā）與通達之甚深（paṭivedha-gambhīratā）故為有義；以法之甚深（dhamma-gambhīratā）與教說之甚深（desanā-gambhīratā）故為有文。復次，入於義・辯二無礙解（attha-paṭibhāna-paṭisambhidā）之境，故為有義；入於法・詞二無礙解（dhamma-nirutti-paṭisambhidā）之境，故為有文。復次，以其為智者所了知、又能令同等識見者生信故為有義；以其堪可信受、又能令世俗之人生信故為有文。復以甚深之義趣（gambhīrādhippāya）故為有義；以淺白之文句（uttāna-pada）故為有文。

由無可增添——以其於一切方面皆圓滿故——乃完全圓滿（kevala-paripuṇṇa）。由無可減損——以其無有瑕疵故——乃為清淨（parisuddha）。

復次：以修行所致之證達善巧（paṭipatti-adhigama-vyatti）故為有義；以教法所傳之傳承善巧（pariyatti-āgama-vyatti）故為有文。以與戒等五法蘊（sīlādi-pañca-dhamma-khandha）相應故為完全圓滿。以遠離煩惱、為度脫而行、不顧世間利養故為清淨。

如是，以其宣說有義・有文・圓滿・清淨之梵行故，是【善說】（SVĀKKHĀTO）。

（三）離於義之顛倒

或者，以無有義之顛倒（atthavipallāsa-abhāva）故，此法乃善為宣說（suṭṭhu akkhāta）——是故【善說】（SVĀKKHĀTO）。外道之法（aññatitthiya-dhamma）之義則落入顛倒：彼等所稱為障礙（antarāyika）者實非障礙，所稱為出離（niyyānika）者實非出離，故其法唯成惡說（durakkhāta）而已。然世尊之法非然：其義不入顛倒，以其所宣說「此等為障礙法，此等為出離法」之諸法，實不離彼如是之性故。

如是，教法（pariyatti-dhamma）至此為【善說】（SVĀKKHĀTO）。

（四）出世間法之為善說

然出世間法（lokuttara-dhamma）之所以為善說者，乃因其修行被宣說為相應於涅槃，而涅槃亦被宣說為相應於修行故。如所說：

supaññattā kho pana tena Bhagavatā sāvakānaṃ nibbānagāminipaṭipadā saṃsandati, nibbānañ ca paṭipadā ca. Seyyathā pi nāma Gaṅgodakaṃ Yamunodakena saṃsandati sameti, evam eva supaññattā kho pana tena Bhagavatā sāvakānaṃ nibbānagāminipaṭipadā saṃsandati, nibbānañ ca paṭipadā cā ti

「世尊為諸弟子善所施設者，乃通往涅槃之道——道與涅槃相會相合。猶如恆河（Gaṅgā）之水與閻摩那河（Yamunā）之水相會相合，如是，世尊為諸弟子善所施設者，乃通往涅槃之道——道與涅槃相會相合。」

此中聖道（ariya-magga）不落於二邊（antadvaya），其本身即是中道——是故被宣說為「中道」（majjhimā paṭipadā），故為善說。沙門果（sāmañña-phala）唯為諸煩惱之寂止（paṭippassaddha-kilesā）——是故被宣說為「諸煩惱之寂止」，故為善說。涅槃以常・不死・救護・歸依等（sassata-amata-tāṇa-leṇa-ādi）為自性（sabhāva）——是故隨此自性而被宣說，故為善說。

如是，出世間法亦為【善說】（SVĀKKHĀTO）。

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§148 —— 現見（Sandiṭṭhika）

〔V i 215 續〕

此中於「現見」（sandiṭṭhika）一語：聖道（ariya-magga）首先由彼聖弟子（ariyapuggala）——即於自相續（santāna）中令貪等（rāgādi，即貪、瞋、癡）消除者——親自現見之；故為【現見】（SANDIṬṬHIKO）。如所說：

「婆羅門，為貪所染、為貪所伏、心被遍取（pariyādiṇṇa-citta）者，亦思惟自害（attavyābādha）、亦思惟害他、亦思惟俱害，並感受心之苦與憂（cetasikaṃ dukkhaṃ domanassaṃ）。然貪既已斷（rāge pahīne），則不思惟自害、不思惟害他、不思惟俱害，亦不感受如是心之苦與憂。婆羅門，如是亦是此法之為現見。」〔A. i, 156 f.〕

復次：九種出世間法，由任何〔道、果或涅槃〕所證得者，捨離對他人之信（parasaddhā）之依賴，由省察智（paccavekkhaṇa-ñāṇa）——即審察自身所證之智——親自現見之；故為【現見】（SANDIṬṬHIKO）。

或者：讚見（pasatthā diṭṭhi）即 sandiṭṭhi；以 sandiṭṭhi 而勝者為 sandiṭṭhika。此中聖道以 sandiṭṭhi 勝諸煩惱——此 sandiṭṭhi 相應〔於聖道〕，為聖果之因，以涅槃為所緣。是故，猶如以車而勝者名為戰車者（rathika），如是，九種出世間法以 sandiṭṭhi 而勝，故為【現見】（SANDIṬṬHIKO）。

或者：diṭṭha 者，即謂之「見」（dassana）。所見之物，即 sandiṭṭha——義為「全見」（sandassana）。堪受 sandiṭṭha 者為 sandiṭṭhika。蓋出世間法由修習證達（bhāvanābhisamaya）與作證證達（sacchikiriyābhisamaya）二途所見之時，即能遣除輪迴之怖畏（vaṭṭabhaya）。是故，猶如堪受衣者名為堪衣者（vatthika），如是，堪受 sandiṭṭha 者為【現見】（SANDIṬṬHIKO）。

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§149 —— 即時（Akālika）

〔V i 216 續〕

至於「即時」（akālika）一語：以就其自身之生果而言，並無〔其〕時，故為 akālo（非時）；而此 akālo 即是 akāliko。蓋此〔法〕非於經歷五日、七日等時分〔之延宕〕之後始生果；反之，乃於其自身生起之無間〔剎那〕即能生果，如是說焉。

或者：就其自身之生果，長時已至者，即是 kāliko（有時〔方生果〕者）。何者為然？即世間善法。然此〔聖道〕，以其無間生果之性故，非 kāliko——是故為【即時】（AKĀLIKO）。此係專就道而言。

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§150 —— 來見（Ehipassika）

〔V i 216 續〕

至於「來見」（ehipassika）一語：此法乃如是轉起——「來見此法」（Ehi, passa imaṃ dhammaṃ）——故堪受 ehi-passa-vidha（來見之法），是故為 ehipassiko。然何故堪受此法？以其實存性（vijjamānattā）與清淨性（parisuddhattā）故。

蓋於空拳（rittamuṭṭhi）之中，雖言「此中有金或銀」（hiraññaṃ vā suvaṇṇaṃ vā），亦不能說「來見此！」。何故？以其不實存故（avijjamānattā）——彼處實無可見之物。

復次，雖糞或尿（gūthaṃ vā muttaṃ）實存，亦不能為令心歡喜故，顯示悅意之相（manuññabhāva-ppakāsana）而說「來見此！」；反而應以草或葉（tiṇehi vā paṇṇehi）覆蓋之。何故？以其不清淨故（aparisuddhattā）。

然此九種出世間法（navavidha lokuttara-dhamma），以其自性而言實存（sabhāvato vijjamāno）——猶如無雲之空中圓滿月輪（vigatavalāhake ākāse sampuṇṇa-canda-maṇḍalaṃ）；且清淨（parisuddho）——猶如置於黃氈之上品寶珠（paṇḍu-kambale nikkhitta-jāti-maṇi）。

〔V i 217〕

是故，以其實存與清淨故，堪受 ehi-passa-vidha——是故為【來見】（EHIPASSIKO）。

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§151 —— 引導（Opanayika）

〔V i 217 續〕

至於「引導」（opanayika）：〔此法〕應被引近（upanetabbo），故為 opanayiko。此中釋義如下：upanayana——即 upanaya——引近、應用之作。

即便不顧衣服或頭上著火（ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvā pi），〔此法〕亦藉由修習（bhāvanā-vasena）而應被引近（upanayanaṃ）至自心——故為 opanayiko。此〔釋義〕適用於有為出世間法（saṅkhata-lokuttara-dhamma）——即四道與四果。

然無為者〔涅槃〕（asaṅkhato）應以自心引近——故為【引導】（OPANAYIKO）。其義為：〔此法〕藉由現證（sacchikiriyā vasena）而值得被親近（allīyanaṃ arahatī）。

或云：聖道（ariya-magga）引〔人〕至涅槃（nibbānaṃ upanetī），故為「應引」（upaneyyo）。

又，果涅槃法（phala-nibbāna-dhamma）應被引向證得（sacchikātabbataṃ upanetabbo），故亦為「應引」（upaneyyo）——「應引」者即【引導】（OPANAYIKO）。

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§152 —— 智者各自證知（Paccattaṃ veditabbo viññūhī）

〔V i 217 續〕

至於「智者各自證知」（Paccattaṃ veditabbo viññūhī）一語：〔此法〕應由一切智者（viññū）——以「利根」（ugghaṭitaññū）為始——各自於自心中應知：「由我修道已」（bhāvito me maggo）、「果已證得」（adhigataṃ phalaṃ）、「滅已現證」（sacchikato nirodho）。

實則，共住弟子（saddhivihārika）之煩惱，不能由親教師（upajjhāya）所修之道而斷。彼亦不能因〔親教師之〕果等至（phalasamāpatti）而住於安樂。彼亦不能證〔親教師〕所證之涅槃。

是故，此〔法〕不應如他人頭上之飾物（parassa sīse ābharaṇaṃ viya）而見之——唯應於自心中見之（attano pana citte yeva）。

其義為：Anubhavitabbo viññūhī——「應由智者親自領受」。然此非愚者之境（bālānaṃ pana avisayo c' esa）。

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§§L62–L71 —— 法之六德總結與隨念之利益

〔V i 217 續〕

復次：此法為「善說」（svākkhāto）。何以故？以其「現見」（sandiṭṭhika）故；現見者，以其「即時」（akālika）故；即時者，以其「來見」（ehipassika）故；而凡來見者，即名為「引導」（opanayika）。

彼如是憶念以善說等諸德所分別之法德（svākkhātādibhede dhammaguṇe）時，於彼時心不為貪所纏（pariyuṭṭhita），不為瞋所纏，不為癡所纏；於彼時，其心唯緣於法（dhammaṃ ārabbha）而正直生起。

如前所述（purimanayen' eva），諸蓋（nīvaraṇa）既被鎮伏（vikkhambhita），於一剎那中諸禪支（jhānaṅga）即生起。然以法德之深遠（dhammaguṇānaṃ gambhīratā），或以對種種德之隨念之勝解（nānappakāra-guṇānussaraṇa-adhimuttitā）故，此禪定（jhāna）不得安止（appanā），唯得近行定（upacāra-samādhi）而已。又因此〔禪定〕由憶念法德而生起，故唯名為「法隨念」（Dhammānussati）。

〔V i 218〕

復次，凡修習此法隨念之比丘，思惟：「於過去、於現在，除彼世尊（Bhagavā）以外，我未見能宣說此具〔此道〕分（aṅga）之引導之法（opanayika dhamma）之他師者。」由如是法德之見（dhammaguṇadassana）故——

於師有恭敬、有恭順（sagārava-sappatissa）；於法心懷恭敬（dhamme garucittīkāra）；得信、念、慧、福之圓滿（saddhā-sati-paññā-puñña-vepulla）；多喜、多悅（pīti-pāmojja-bahula）；能堪忍怖畏（bhaya-bherava-saho）；

能堪忍諸苦（dukkhādhivāsana-samattha）；得與法同住之想（dhammena saṃvāsa-saññā）；其身亦因被法德隨念（dhammaguṇānussati）所充滿，如塔廟（cetiyaghara）般應受供養；心傾向無上法之證得（anuttara-dhamma-adhigama）；於遇可犯之事時，憶念法之善說性（dhammasudhammatā）而慚愧（hirottappa）現前；雖未通達上品〔以上〕，亦必趣於善趣（sugati-parāyana）。

是故賢智者，當常勤行不放逸， 於此大威神之法隨念中。

此即《法隨念》之詳論門。

Dhammānussati — Recollection of the Dhamma

Source: PTS Rhys Davids & Rhys Davids 1920–21, Visuddhimagga pp. 213–218

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§146 — The Six Qualities of the Dhamma

[V i 213]

For the practitioner who likewise wishes to cultivate the Recollection of the Dhamma (dhammānussati), having gone into seclusion and withdrawn:

svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti

"The Dhamma is well-proclaimed by the Blessed One — directly visible, immediate, inviting inspection, leading onward, to be known by the wise, each for themselves."

Thus the qualities of both the scriptural Dhamma (pariyatti-dhamma) and the nine-fold supramundane Dhamma (lokuttara-dhamma) are to be recollected.

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§147 — Svākkhāto: Well-Proclaimed

[V i 213 cont.]

In the word svākkhāto, the scriptural Dhamma (pariyatti-dhamma) is also included; in the remaining [five qualities], only the supramundane Dhamma (lokuttara-dhamma).

Now herein, to begin with, the scriptural Dhamma is svākkhāto on these grounds: because it is beautiful in the beginning, middle, and end (ādi-majjha-pariyosāna-kalyāṇa), and because it makes known a holy life (brahmacariya) that is with meaning, with letter, complete, and pure (sāttha-savyañjana-kevala-paripuṇṇa-parisuddha).

(i) Beautiful in the beginning, middle, and end

For a single verse (ekagāthā) proclaimed by the Blessed One — since the Dhamma is "entirely auspicious" (samantabhadraka) — is beautiful in the beginning through its first pāda, in the middle through its second and third, and in the end through its last. A single-cord sutta (ekānusandhika-sutta) is beautiful in the beginning through its introductory narrative (nidāna), in the end through its closing summation (nigamana), and in the middle through all that lies between. A multi-cord sutta (nānānusandhika-sutta) is beautiful in the beginning through its first cord (anusandhi), in the end through its last, and in the middle through the rest.

Furthermore, a teaching is beautiful in the beginning because it carries its own introduction and the occasion of its arising (sa-nidāna-sa-uppattika); beautiful in the middle because it is suited to those to be trained (veneyya), its meaning does not go astray, and it is joined with reason and example (hetu-dāharaṇa-yutta); and beautiful in the end because, through its concluding summation, it gives rise to faith in its listeners.

Further, the whole teaching-Dhamma (sāsana-dhamma) is beautiful in the beginning with the virtue that is its own content; beautiful in the middle with serenity-and-insight and the paths and fruits (samatha-vipassanā-magga-phala); beautiful in the end with nibbāna. Or: beautiful in the beginning with virtue and concentration (sīla-samādhi); beautiful in the middle with insight and path (vipassanā-magga); beautiful in the end with fruition and nibbāna (phala-nibbāna). Or: beautiful in the beginning with the Buddha's excellent awakening (Buddha-subodhitā); beautiful in the middle with the Dhamma's excellent Dhamma-nature (dhamma-sudhammatā); beautiful in the end with the Saṅgha's good practice (saṅgha-suppaṭipatti). Or: for the practitioner who, having heard it, practices accordingly and attains — beautiful in the beginning with the full self-awakening of a Buddha (abhisambodhi); beautiful in the middle with paccekabuddha-awakening (paccekabodhi); beautiful in the end with disciple-awakening (sāvakabodhi).

And as it is heard, because it suppresses the hindrances, it brings forth beauty even by hearing alone — therefore beautiful in the beginning. As it is practiced, because it brings the happiness of serenity-and-insight, it brings forth beauty also through practice — therefore beautiful in the middle. And for the practitioner who has so practiced, when the fruit of practice is complete, because it brings forth the state of constant disposition (tādi-bhāva), it brings forth beauty also through the fruit of practice — therefore beautiful in the end.

Thus, because of being beautiful in the beginning, middle, and end, it is SVĀKKHĀTO.

(ii) Proclaiming the holy life — with meaning, with letter, complete, and pure

What the Blessed One proclaims when teaching the Dhamma is the holy life of the Dispensation (sāsana-brahmacariya) and the holy life of the Path (magga-brahmacariya); he illuminates them in many ways. Each such teaching, in a manner appropriate to it, is with meaning (sāttha) through its perfection of meaning, and with letter (savyañjana) through its perfection of expression.

It is with meaning because it is joined with words of meaning — through setting forth, illuminating, disclosing, dividing, and laying open; and with letter through its perfection in letters, words, forms of expression, modes, and linguistic exposition. Again: through depth of meaning and depth of penetration, it is with meaning; through depth of Dhamma and depth of teaching, it is with letter. Again: within the scope of the discriminative knowledges of meaning and perspicacity (attha-paṭibhāna-paṭisambhidā), it is with meaning; within the scope of the discriminative knowledges of Dhamma and expression (dhamma-nirutti-paṭisambhidā), it is with letter. Again: because it can be known by the wise and gives confidence to those of similar discernment, it is with meaning; because it is worthy of faith and gives confidence to ordinary people, it is with letter. And by its deep intent it is with meaning; by its plain expression it is with letter.

Since nothing further need be added to it — for it is complete in every aspect — it is completely full (kevala-paripuṇṇa). Since nothing need be taken away from it — for it is faultless — it is pure (parisuddha).

Furthermore: through the competence in attainment that practice brings (paṭipatti-adhigama-vyatti), it is with meaning; through the competence in tradition that scripture preserves (pariyatti-āgama-vyatti), it is with letter. Through being joined with the five aggregates of Dhamma beginning with virtue (sīlādi-pañca-dhamma-khandha), it is completely full. Through being free from defilement, undertaken for the sake of crossing over, and unconcerned with worldly gain, it is pure.

Thus, because of making known a holy life that is with meaning, with letter, complete, and pure, it is SVĀKKHĀTO.

(iii) Free from distortion of meaning

Or: because of the absence of any distortion of meaning (atthavipallāsa-abhāva), the Dhamma is directly "well-proclaimed" (suṭṭhu akkhāta) — and therefore SVĀKKHĀTO. For just as the meaning of heterodox teachings (aññatitthiya-dhamma) falls into distortion — since states they call "obstructive" are not in fact obstructive, and states they call "emancipating" are not in fact emancipating, so their teachings turn out to be merely ill-proclaimed (durakkhāta) — it is not so with the meaning of the Blessed One's Dhamma. It does not fall into distortion, because what he declares as "these are obstructive states, these are emancipating states" does not depart from being precisely such.

Thus, so far, the scriptural Dhamma is SVĀKKHĀTO.

(iv) The supramundane Dhamma as well-proclaimed

But the supramundane Dhamma (lokuttara-dhamma) is svākkhāto because the practice is proclaimed as fitting nibbāna, and nibbāna as fitting the practice. As it is said:

"Well laid down, for his disciples, by the Blessed One, is the path leading to nibbāna — and the path and nibbāna come together. Just as the waters of the Gaṅgā meet and merge with the waters of the Yamunā, so too, well laid down by the Blessed One for his disciples is the path leading to nibbāna — and the path and nibbāna come together."

And herein the Noble Path (ariya-magga), not falling into either of the two extremes and being the very middle way itself, is proclaimed as "middle way" (majjhimā paṭipadā) — thus it is svākkhāto. The fruits of recluseship (sāmañña-phala), as simply the stilling of defilements (paṭippassaddha-kilesā), are proclaimed as "the stilling of defilements" — thus they are svākkhāta. And nibbāna, having for its own-nature the everlasting, the deathless, shelter, refuge, and so on (sassata-amata-tāṇa-leṇa-ādi-sabhāva), is proclaimed in accordance with that own-nature — thus it is svākkhāta.

Thus the supramundane Dhamma, too, is SVĀKKHĀTO.

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§148 — Sandiṭṭhika: Directly Visible

[V i 215 cont.]

Here in the word sandiṭṭhika: the Noble Path (ariya-magga), to begin with, is to be seen directly by the noble disciple (ariyapuggala) himself — the one who, in his own continuum (santāna), brings about the absence of greed and the rest (rāgādi, i.e., greed, hatred, delusion); therefore SANDIṬṬHIKO. As it is said:

"One full of greed, O brāhmaṇa, overcome by greed, his mind overwhelmed (pariyādiṇṇa-citta), plans for the affliction of himself (attavyābādha), of others, and of both; and he undergoes mental pain and sorrow (cetasikaṃ dukkhaṃ domanassaṃ). But with greed abandoned (rāge pahīne), he plans neither for the affliction of himself, nor of others, nor of both; and he undergoes no such mental pain or sorrow. In just this way too, O brāhmaṇa, is the Dhamma directly visible." [A. i, 156 f.]

Furthermore: the nine-fold supramundane Dhamma, by whichever [path, fruit, or nibbāna] it is attained, is — setting aside any need to rely on another's faith (parasaddhā) — to be seen by oneself through reviewing-knowledge (paccavekkhaṇa-ñāṇa), the knowledge that reviews what has been attained; thus it is SANDIṬṬHIKO.

Or: a praised view (pasatthā diṭṭhi) is sandiṭṭhi; one who conquers by sandiṭṭhi is sandiṭṭhika. For here the Noble Path conquers the defilements by means of sandiṭṭhi — which, being associated [with the Path], is the cause of the noble fruit and has nibbāna as its object. Therefore, just as one who conquers by a chariot is called rathika (a chariot-warrior), so too the nine-fold supramundane Dhamma, conquering by sandiṭṭhi, is SANDIṬṬHIKO.

Or: diṭṭha means "seeing" (dassana). What is seen, just that, is sandiṭṭha — meaning "thorough-seeing" (sandassana). What is worthy of sandiṭṭha is sandiṭṭhika. For the supramundane Dhamma, by the very act of being seen — by way of realization through cultivation (bhāvanābhisamaya) and realization through direct verification (sacchikiriyābhisamaya) — turns back the fear of the round [of rebirth] (vaṭṭabhaya). Therefore, just as that which is worthy of cloth is called vatthika, so too that which is worthy of sandiṭṭha is SANDIṬṬHIKO.

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§149 — Akālika: Immediate

[V i 216 cont.]

As for akālika: since there is no time for its own giving of fruit, it is akālo ('no-time'); and that very akālo is akāliko. For it does not give its fruit only after a span of time — such as five days, seven days, and the like — has been spent; rather, it is said to be fruit-giving immediately upon its own arising.

Or alternatively: that for which a prolonged time for its own giving of fruit has arrived is kāliko. What is that? — The mundane wholesome dhamma. This [Path], however, by virtue of its immediate-fruit nature, is not kāliko — and therefore AKĀLIKO. This is said with reference to the Path alone.

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§150 — Ehipassika: Inviting Inspection

[V i 216 cont.]

As for ehipassika: since the Dhamma proceeds in such a way — "Come, see this Dhamma!" (ehi, passa imaṃ dhammaṃ) — that it is worthy of the ehi-passa-vidha, the "come-and-see" manner, it is ehipassiko. But why is it worthy of such a manner? Because of [its] actual existence (vijjamānattā) and [its] purity (parisuddhattā).

For consider an empty fist (rittamuṭṭhi): even having said "there is silver or gold in it" (hiraññaṃ vā suvaṇṇaṃ vā atthī), one cannot say, "Come! See this!" Why not? Because of [its] non-existence (avijjamānattā) — there is nothing there to be seen.

And although excrement or urine (gūthaṃ vā muttaṃ) may indeed be present, one cannot — for the purpose of gladdening the mind by making known some agreeable appearance (manuññabhāva-ppakāsana) — say, "Come! See this!" Rather, such things are to be covered over with grass or leaves (tiṇehi vā paṇṇehi). Why? Because of [their] impurity (aparisuddhattā).

But this nine-fold supramundane Dhamma (navavidha lokuttara-dhamma) is existent by its own nature (sabhāvato vijjamāno) — like the full disc of the moon in a cloudless sky (vigatavalāhake ākāse sampuṇṇa-canda-maṇḍalaṃ) — and pure (parisuddho) — like a fine-quality gem placed on a tawny blanket (paṇḍu-kambale nikkhitta-jāti-maṇi).

[V i 217]

Therefore, because of [its] actual existence and [its] purity, it is worthy of the ehi-passa-vidha — and therefore EHIPASSIKO.

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§151 — Opanayika: Leading Onward

[V i 217 cont.]

As for opanayika: [the Dhamma] is to-be-applied (upanetabbo) — hence opanayiko. Here is the analysis: upanayana — that is, upanaya — the act of leading-toward, of applying.

Even disregarding [that] one's cloth or head is on fire (ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvā pi), [the Dhamma] is worthy of being applied (upanayanaṃ) to one's own mind by way of cultivation (bhāvanā-vasena) — hence opanayiko. This [derivation] applies to the conditioned supramundane Dhamma (saṅkhata-lokuttara-dhamma) — that is, the four paths and four fruits.

But the unconditioned [nibbāna] (asaṅkhato) is worthy of being applied by one's own mind — hence OPANAYIKO. The meaning is: it is worthy of being adhered to (allīyanaṃ arahatī) by way of direct realization (sacchikiriyā vasena).

Or else: since the Noble Path (ariya-magga) leads [one] to nibbāna (nibbānaṃ upanetī), it is 'to-be-led' (upaneyyo).

And since the Fruit-and-nibbāna-Dhamma (phala-nibbāna-dhamma) is to-be-led toward realization (sacchikātabbataṃ upanetabbo), it too is 'to-be-led' (upaneyyo) — and 'to-be-led' itself is OPANAYIKO.

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§152 — Paccattaṃ veditabbo viññūhī: Individually to be Known by the Wise

[V i 217 cont.]

As for Paccattaṃ veditabbo viññūhī: [the Dhamma] is to be known individually — in each one's own [mind] — by all the wise (viññū), beginning with the 'quick-understander' (ugghaṭitaññū): "the path has been developed by me" (bhāvito me maggo), "the fruit has been attained" (adhigataṃ phalaṃ), "cessation has been realized" (sacchikato nirodho).

Indeed, a co-resident monk's (saddhivihārika) defilements are not abandoned by the preceptor's (upajjhāya) developed path. Nor does he dwell in comfort through [the preceptor's] attainment of fruition (phalasamāpatti). Nor does he realize the nibbāna realized by [the preceptor].

Therefore, it is not to be seen like an ornament on another's head (parassa sīse ābharaṇaṃ viya) — but only in one's own mind (attano pana citte yeva).

That is to say: Anubhavitabbo viññūhī — "it is to be experienced by the wise." But this is not the domain of fools (bālānaṃ pana avisayo c' esa).

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§§L62–L71 — Summation of the Six Qualities and the Benefits of Recollection

[V i 217 cont.]

Moreover: this Dhamma is well-proclaimed. Why? Because of being directly visible; directly visible because of being immediate; immediate because of inviting inspection; and that which invites inspection — that is what is called opanayika, leading onward.

So, when the practitioner thus recollects the various qualities of the Dhamma — svākkhāta and the rest — at that time his mind is not obsessed (pariyuṭṭhita) by greed, not obsessed by hatred, not obsessed by delusion; at that time, rather, his mind stands straight with reference to the Dhamma.

Then, in the manner set out above, with the hindrances suppressed (vikkhambhita), in one and the same moment the factors of absorption (jhānaṅga) arise. However, because of the profundity of the Dhamma's qualities — or because the practitioner is intent on recollecting qualities of manifold kinds — this absorption (jhāna) does not reach full absorption (appanā); it reaches only access concentration (upacāra-samādhi). And because it has arisen by way of recollecting the qualities of the Dhamma, this very meditation is reckoned simply as dhammānussati — the Recollection of the Dhamma.

[V i 218]

Moreover, a bhikkhu who devotes himself to this dhammānussati reflects thus: "I do not see, either in the past or in the present, any other teacher of such an onward-leading Dhamma — endowed with this [path-]factor — apart from that Blessed One." Through this very seeing of the Dhamma's qualities, he becomes respectful and deferential toward the Teacher; he is reverential of mind toward the Dhamma (dhamme garucittīkāra); he attains fullness of faith, mindfulness, wisdom, and merit (saddhā-sati-paññā-puñña-vepulla); he abounds in joy and gladness; he is able to endure fear and dread (bhaya-bherava-saho);

he is able to bear pain (dukkhādhivāsana-samattha); he acquires the perception of living in the presence of the Dhamma (dhammena saṃvāsa-saññā); his very body, pervaded by the recollection of the Dhamma's qualities, becomes worthy of veneration like a shrine-hall (cetiyaghara); his mind inclines toward the attainment of the unsurpassed Dhamma (anuttara-dhamma-adhigama); when confronted with an occasion for transgression, as he recollects the well-proclaimed-ness of the Dhamma (dhammasudhammatā), conscience and moral scruple (hirottappa) present themselves in him; and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (sugati-parāyana).

Therefore the wise one should always practice diligence, in this dhammānussati of such great majestic power.

This is the detailed exposition of Dhammānussati.