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Dhammānussatikathā[(2) Recollection of the Dhamma]
Dhammānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnenaOne who wants to develop the recollection of the Dhamma (Law) should go into solitary retreat
‘‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti (a. ni. 6.10) evaṃ pariyattidhammassa ceva navavidhassa ca lokuttaradhammassa guṇā anussaritabbā.and recollect the special qualities of both the Dhamma (Law) of the scriptures and the ninefold supramundane Dhamma (state) as follows: “The Dhamma is well proclaimed by the Blessed One, visible here and now, not delayed (timeless), inviting of inspection, onward-leading, and directly experienceable by the wise” (M I 37; A III 285).
Svākkhātoti imasmiṃ hi pade pariyattidhammopi saṅgahaṃ gacchati,*Well proclaimed*: in this clause the Dhamma of the scriptures is included as well as the other;
itaresu lokuttaradhammova.in the rest of the clauses only the supramundane Dhamma is included.
Tattha pariyattidhammo tāva svākkhātoHerein, the Dhamma of the scriptures is well proclaimed
ādimajjhapariyosānakalyāṇattābecause it is good in the beginning, the middle, and the end,
sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanattā ca.and because it announces the life of purity that is utterly perfect and pure with meaning and with detail (see M I 179).
Yañhi bhagavā ekagāthampi deseti, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā,Even a single stanza of the Blessed One’s teaching is good in the beginning with the first word,
dutiyatatiyapādehi majjhekalyāṇā,good in the middle with the second, third, etc.,
pacchimapādena pariyosānakalyāṇā.and good in the end with the last word, because the Dhamma is altogether admirable.
Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ,A sutta with a single sequence of meaning[^30] is good in the beginning with the introduction,
nigamanena pariyosānakalyāṇaṃ,good in the end with the conclusion,
sesena majjhekalyāṇaṃ.and good in the middle with what is in between.
Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ,A sutta with several sequences of meaning is good in the beginning with the first sequence of meaning,
pacchimena pariyosānakalyāṇaṃ,good in the end with the last sequence of meaning,
sesehi majjhekalyāṇaṃ.and good in the middle with the sequences of meaning in between.
Apica sanidānasauppattikattā ādikalyāṇaṃ,Furthermore, it is good in the beginning with the introduction [giving the place of] and the origin [giving the reason for] its utterance.
veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ,It is good in the middle because it suits those susceptible of being taught since it is unequivocal in meaning and reasoned with cause and example.
sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ.It is good in the end with its conclusion that inspires faith in the hearers.
Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo,Also the entire Dhamma of the Dispensation is good in the beginning with virtue as one’s own well-being.
samathavipassanāmaggaphalehi majjhekalyāṇo,It is good in the middle with serenity and insight and with path and fruition.
nibbānena pariyosānakalyāṇo.It is good in the end with Nibbāna.
Sīlasamādhīhi vā ādikalyāṇo,Or alternatively, it is good in the beginning with virtue and concentration. [214]
vipassanāmaggehi majjhekalyāṇo,It is good in the middle with insight and the path.
phalanibbānehi pariyosānakalyāṇo.It is good in the end with fruition and Nibbāna.
Buddhasubodhitāya vā ādikalyāṇo,Or alternatively, it is good in the beginning because it is the good discovery made by the Buddha.
dhammasudhammatāya majjhekalyāṇo,It is good in the middle because it is the well-regulatedness of the Dhamma.
saṅghasuppaṭippattiyā pariyosānakalyāṇo.It is good in the end because it is the good way entered upon by the Saṅgha.
Taṃ sutvā tathatthāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo,Or alternatively, it is good in the beginning as the discovery of what can be attained by one who enters upon the way of practice in conformity after hearing about it.
paccekabodhiyā majjhekalyāṇo,It is good in the middle as the unproclaimed enlightenment [of Paccekabuddhas].
sāvakabodhiyā pariyosānakalyāṇo.It is good in the end as the enlightenment of disciples.
Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo,And when listened to, it does good through hearing it because it suppresses the hindrances, thus it is good in the beginning.
paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇaṃ āvahatītiAnd when made the way of practice it does good through the way being entered upon because it brings the bliss of serenity and insight,
majjhekalyāṇo,thus it is good in the middle.
tathāpaṭipanno ca paṭipattiphale niṭṭhiteAnd when it has thus been made the way of practice and the fruit of the way is ready,
tādibhāvāvahanato paṭipattiphalenapi kalyāṇaṃ āvahatītiit does good through the fruit of the way because it brings [unshakable] equipoise,
pariyosānakalyāṇothus it is good in the end.
ti evaṃ ādimajjhapariyosānakalyāṇattā svākkhāto.So it is “well proclaimed” because of being good in the beginning, the middle and the end.
Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti nānānayehi dīpeti,Now, the life of purity, that is to say, the life of purity of the Dispensation and the life of purity of the path, which the Blessed One announces, which he shows in various ways when he teaches the Dhamma,
taṃ yathānurūpaṃ atthasampattiyā sātthaṃ,is “with meaning” because of perfection of meaning,
byañjanasampattiyā sabyañjanaṃ.and it is “with detail” because of perfection of detail, as it is proper that it should be.
Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ,It is “with meaning” because it conforms to the words declaring its meaning by pronouncing, clarifying, revealing, expounding, and explaining it.
akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ.It is “with detail” because it has perfection of syllables, words, details, style, language, and descriptions.
Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ,It is “with meaning” owing to profundity of meaning and profundity of penetration.
dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ.It is “with detail” owing to profundity of law and profundity of teaching.
Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ,It is “with meaning” because it is the province of the discriminations of meaning and of perspicuity.
dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ.It is “with detail” because it is the province of the discriminations of law and of language (see XIV.21).
Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ,It is “with meaning” since it inspires confidence in persons of discretion, being experienceable by the wise.
saddheyyato lokiyajanappasādakanti sabyañjanaṃ.It is “with detail” since it inspires confidence in worldly persons, being a fit object of faith.
Gambhīrādhippāyato sātthaṃ,It is “with meaning” because its intention is profound.
uttānapadato sabyañjanaṃ.It is “with detail” because its words are clear.
Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ.It is “utterly perfect” with the complete perfection due to absence of anything that can be added.
Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.It is “pure” with the immaculateness due to absence of anything to be subtracted.
Apica paṭipattiyā adhigamabyattito sātthaṃ,Furthermore, it is “with meaning” because it provides the particular distinction[^31] of achievement through practice of the way,
pariyattiyā āgamabyattito sabyañjanaṃ,and it is “with detail” because it provides the particular distinction of learning through mastery of scripture.
sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ,It is “utterly perfect” because it is connected with the five aggregates of Dhamma beginning with virtue.[^32]
nirupakkilesato nittaraṇatthāya pavattitoIt is “pure” because it has no imperfection, because it exists for the purpose of crossing over [the round of rebirths’ flood (see M I 134)],
lokāmisanirapekkhato ca parisuddhantiand because it is not concerned with worldly things.
evaṃ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanato svākkhāto.So it is “well proclaimed” because it “announces the life of purity that is utterly perfect and pure with meaning and with detail.”
Atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto.Or alternatively, it is *well proclaimed* since it has been properly proclaimed with no perversion of meaning.
Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsamāpajjati,For the meaning of other sectarians’ law suffers perversion
antarāyikāti vuttadhammānaṃ antarāyikattābhāvato,since there is actually no obstruction in the [215] things described there as obstructive
niyyānikāti vuttadhammānaṃ niyyānikattābhāvato.and actually no outlet in the things described there as outlets, which is why their law is ill-proclaimed;
Tena te durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsamāpajjati.but not so the Blessed One’s Law, whose meaning suffers no perversion
Ime dhammā antarāyikā, ime dhammā niyyānikāti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti.since the things described there as obstructions and the things described there as outlets are so in actual fact.
Evaṃ tāva pariyattidhammo svākkhāto.So, in the first place, the Dhamma of the scriptures is “well proclaimed.”
Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto.The supramundane Dhamma is *well proclaimed* since both the way that accords with Nibbāna and the Nibbāna that accords with the way have been proclaimed,
Yathāha – ‘‘supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca.according as it is said: “The way leading to Nibbāna has been properly declared to the disciples by the Blessed One, and Nibbāna and the way meet.
Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti,Just as the water of the Ganges meets and joins with the water of the Yamunā,
evameva supaññattā (dī. ni. 2.296) tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti.so too the way leading to Nibbāna has been properly declared to the disciples by the Blessed One, and Nibbāna and the way meet” (D II 223).
Ariyamaggo cettha antadvayaṃ anupagamma majjhimā paṭipadābhūtovaAnd here the noble path, which is the middle way since it does not approach either extreme,
‘‘majjhimā paṭipadā’’ti akkhātattā svākkhāto.is *well proclaimed* in being proclaimed to be the middle way.
Sāmaññaphalāni paṭipassaddhakilesānevaThe fruits of asceticism, where defilements are tranquilized,
‘‘paṭipassaddhakilesānī’’ti akkhātattā svākkhātāni.are *well proclaimed* too in being proclaimed to have tranquilized defilement.
Nibbānaṃ sassatāmatatāṇaleṇādisabhāvamevaNibbāna, whose individual essence is eternal, deathless, the refuge, the shelter, etc.,
sassatādisabhāvavasena akkhātattā svākkhātantiis *well proclaimed* too in being proclaimed to have an individual essence that is eternal, and so on.
evaṃ lokuttaradhammopi svākkhāto.So the supramundane Dhamma is also “well proclaimed.”
Sandiṭṭhikoti ettha pana ariyamaggo tāva attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabboti sandiṭṭhiko.*Visible here and now*: firstly, the noble path is “visible here and now” since it can be seen by a noble person himself when he has done away with greed, etc., in his own continuity,
Yathāha –‘‘ratto kho, brāhmaṇa, rāgena abhibhūto pariyādiṇṇacittoaccording as it is said: “When a man is dyed with greed, brahman, and is overwhelmed and his mind is obsessed by greed,
attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.then he thinks for his own affliction, he thinks for others’ affliction, he thinks for the affliction of both,
Cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.and he experiences mental suffering and grief.
Rāge pahīne neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti,When greed has been abandoned, he neither thinks for his own affliction, nor thinks for others’ affliction, nor thinks for the affliction of both,
na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.and he does not experience mental suffering and grief.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hotī’’ti(a. ni. 3.54).This, brahman, is how the Dhamma is visible here and now” (A I 156). [216]
Apica navavidhopi lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko.Furthermore, the ninefold supramundane Dhamma is also *visible here and now*, since when anyone has attained it, it is visible to him through reviewing knowledge without his having to rely on faith in another.
Atha vā pasatthā diṭṭhi sandiṭṭhi,Or alternatively, the view (*diṭṭhi*) that is recommended (*pasattha—*pp. of root *saṃs*) is “proper view” (*sandiṭṭhi*).
sandiṭṭhiyā jayatīti sandiṭṭhiko.It conquers by means of proper view, thus it “has proper view” (*sandiṭṭhika—*“visible here and now”).
Tathā hettha ariyamaggo sampayuttāya,For in this way the noble path conquers defilements by means of the proper view associated with it,
ariyaphalaṃ kāraṇabhūtāya,and the noble fruition does so by means of the proper view that is its cause,
nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati.and Nibbāna does so by means of the proper view that has Nibbāna as its objective field.
Tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko.So the ninefold supramundane Dhamma “has the proper view” (*sandiṭṭhika—*“is visible here and now”) since it conquers by means of proper view, just as a charioteer (*rathika*) is so called because he conquers by means of a chariot (*ratha*).
Attano phaladānaṃ sandhāya nāssa kāloti akālo.It has no delay (lit. “takes no time”—*kāla*) in the matter of giving its own fruit, thus it is “without delay” (*akāla*).
Akāloyeva akāliko.“Without delay” is the same as “not delayed” (*akālika*).
Na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti,What is meant is that instead of giving its fruit after creating a delay (using up time), say, five days, seven days,
attano pana pavattisamanantarameva phaladoti vuttaṃ hoti.it gives its fruit immediately next to its own occurrence (see Sn 226).
Atha vā attano phaladāne pakaṭṭho kālo patto assāti kāliko.Or alternatively, what is delayed (*kālika—*lit. “what takes time”) is what needs some distant[^34] time to be reached before it can give its fruit.
Ko so?What is that?
Lokiyo kusaladhammo.It is the mundane law of profitable [kamma].
Ayaṃ pana samanantaraphalattā na kālikoti akāliko.This, however, is undelayed (*na kālika*) because its fruit comes immediately next to it, so it is “not delayed” (*akālika*).
Idaṃ maggameva sandhāya vuttaṃ.This is said with reference to the path.
‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko.It is worthy of an invitation to inspect (*ehipassa-vidhi*) given thus: “Come and see this Dhamma” (*ehi passa imaṃ dhammaṃ*), thus it is “inviting of inspection” (*ehipassika*).
Kasmā panesa taṃ vidhiṃ arahatīti?But why is it worthy of this invitation?
Vijjamānattā parisuddhattā ca.Because it is found and because of its purity.
Rittamuṭṭhiyaṃ hi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi ‘‘ehi passa ima’’nti na sakkā vattuṃ.For if a man has said that there is money or gold in an empty fist, he cannot say, “Come and see it.”
Kasmā?Why not?
Avijjamānattā.Because it is not found.
Vijjamānampi ca gūthaṃ vā muttaṃ vāAnd on the other hand, while dung or urine may well be found,
manuññabhāvappakāsanena cittasampahaṃsanatthaṃ ‘‘ehi passa ima’’nti na sakkā vattuṃ.a man cannot, for the purpose of cheering the mind by exhibiting beauty, say, “Come and see this;”
Apica kho pana tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti.on the contrary, they have to be covered up with grass and leaves.
Kasmā?Why?
Aparisuddhattā.Because of their impurity.
Ayaṃ pana navavidhopi lokuttaradhammo sabhāvatova vijjamānoBut this ninefold supramundane Dhamma is actually found as such in its individual essence,
vigatavalāhake ākāse sampuṇṇacandamaṇḍalaṃ viyaand it is as pure as the full moon’s disk in a cloudless sky,
paṇḍukambale nikkhittajātimaṇi viya ca parisuddho.as a gem of pure water on bleached cloth. [217]
Tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko.Consequently, it is worthy of the invitation to inspect since it is found and pure, thus it is “inviting of inspection.”
Upanetabboti opaneyyiko.The word *opanayika* (“onward-leading”) is [equivalent to the gerund] *upanetabba* (“ought to—can—be induced”).
Ayaṃ panettha vinicchayo, upanayanaṃ upanayo,Here is an exposition. An inducing (*upanayana*) is an inducement (*upanaya*).
ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ arahatīti opanayiko. Opanayikova opaneyyiko.[As the four paths and four fruitions] this [Dhamma] is worth inducing (*upanayanaṃ arahati*) [that is, arousing] *in* one’s own mind [subjectively] by means of development, without any question of whether or not one’s clothing or one’s head is on fire (see A IV 320), thus it is “onward-leading” (*opanayika*).
Idaṃ saṅkhate lokuttaradhamme yujjati.This applies to the [above-mentioned eight] formed supramundane states (dhammas).
Asaṅkhate pana attano cittena upanayanaṃ arahatīti opaneyyiko.But the unformed [dhamma] is worth inducing *by* one’s own mind [to become the mind’s object], thus it is “onward-leading,” too;
Sacchikiriyāvasena allīyanaṃ arahatīti attho.the meaning is that it is worth treating as one’s shelter by realizing it.
Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo.Or alternatively, what induces (*upaneti*) [the noble person] onwards to Nibbāna is the noble path, which is thus inductive (*upaneyya*).
Sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo.Again, what can (ought to) be induced (*upanetabba*) to realizability is the Dhamma consisting in fruition and Nibbāna, which is thus inductive (*upaneyya*), too.
Upaneyyo eva opaneyyiko.The word *upaneyya* is the same as the word *opanayika*.[^35]
Paccattaṃ veditabbo viññūhīti*Is directly experienceable by the wise*:
sabbehipi ugghaṭitaññūādīhi viññūhi attani attani veditabboit can be experienced by all the kinds of wise men beginning with the “acutely wise” (see A II 135) each in himself thus:
‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti.“The path has been developed, fruition attained, and cessation realized, by me.”
Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti,For it does not happen that when a preceptor has developed the path his co-resident abandons his defilements,
na so tassa phalasamāpattiyā phāsuviharati,nor does a co-resident dwell in comfort owing to the preceptor’s attainment of fruition,
na tena sacchikataṃ nibbānaṃ sacchikaroti.nor does he realize the Nibbāna realized by the preceptor.
Tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo,So this is not visible in the way that an ornament on another’s head is,
attano pana citteyeva daṭṭhabbo,but rather it is visible only in one’s own mind.
anubhavitabbo viññūhīti vuttaṃ hoti.What is meant is that it can be undergone by wise men,
Bālānaṃ pana avisayo cesa.but it is not the province of fools.
Apica svākkhāto ayaṃ dhammo.Now, in addition, this Dhamma is well proclaimed.
Kasmā?Why?
Sandiṭṭhikattā.Because it is visible here and now.
Sandiṭṭhiko, akālikattā.It is visible here and now because it is not delayed.
Akāliko, ehipassikattā.It is not delayed because it invites inspection.
Yo ca ehipassiko, so nāma opaneyyiko hotīti.And what invites inspection is onward-leading.
Tassevaṃ svākkhātatādibhede dhammaguṇe anussaratoAs long as [the meditator] recollects the special qualities of the Dhamma in this way,
neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.then: “On that occasion his mind is not obsessed by greed,
Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;
Ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbhāti (a. ni. 6.10)his mind has rectitude on that occasion, being inspired by the Dhamma” (A III 285).
purimanayeneva vikkhambhitanīvaraṇassaSo when he has suppressed the hindrances in the way already described (§66),
ekakkhaṇe jhānaṅgāni uppajjanti.the jhāna factors arise in a single conscious moment.
Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the Dhamma’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts,
appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.
Tadetaṃ dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of the Dhamma” too because it arises with the recollection of the Dhamma’s special qualities as the means.
Imañca pana dhammānussatiṃ anuyutto bhikkhu[218] When a bhikkhu is devoted to this recollection of the Dhamma, he thinks:
evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi,“I never in the past met a master who taught a law that led onward thus, who possessed this talent,
na panetarahi aññatra tena bhagavatātinor do I now see any such a master other than the Blessed One.”
evaṃ dhammaguṇadassaneneva satthari sagāravo hoti sappatisso.Seeing the Dhamma’s special qualities in this way, he is respectful and deferential towards the Master.
Dhamme garucittīkāro saddhādivepullaṃ adhigacchati,He entertains great reverence for the Dhamma and attains fullness of faith, and so on.
pītipāmojjabahulo hoti,He has much happiness and gladness.
bhayabheravasaho,He conquers fear and dread.
dukkhādhivāsanasamattho,He is able to endure pain.
dhammena saṃvāsasaññaṃ paṭilabhati,He comes to feel as if he were living in the Dhamma’s presence.
dhammaguṇānussatiyā ajjhāvutthañcassa sarīrampiAnd his body, when the recollection of the Dhamma’s special qualities dwells in it,
cetiyagharamiva pūjārahaṃ hoti,becomes as worthy of veneration as a shrine room.
anuttaradhammādhigamāya cittaṃ namati,His mind tends towards the realization of the peerless Dhamma.
vītikkamitabbavatthusamāyoge cassaWhen he encounters an opportunity for transgression,
dhammasudhammataṃ samanussarato hirottappaṃ paccupaṭṭhāti.he has vivid awareness of conscience and shame on recollecting the well-regulatedness of the Dhamma.
Uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.
Tasmā have appamādaṃ, kayirātha sumedhaso;Now, when a man is truly wise, His constant task will surely be
Evaṃ mahānubhāvāya, dhammānussatiyā sadāti.This recollection of the *Dhamma* Blessed with such mighty potency.
Idaṃ dhammānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of the Dhamma in the detailed explanation.