Dhamma attributes (2): Sandiṭṭhiko

This attribute only relates to the Supramundane Saṃ (self), diṭṭha (the truth realizable by the ariya). All ariyas, be he a Stream-Enterer, or a Once Returner, or a Never-Returner, having destroyed the various defilements, each according to his status, have no wish of harming oneself or harming another, or harming both because they are not subject to defilements such as attachment (rāga). Therefore, they have no bodily pain. Since the defilements are extinct, they are free from mental pain. On pondering over this bodily and mental ease, the ariya perceives that his freedom from physical and mental troubles is due to the absence of defilements, such as attachment which he has destroyed through Path-Knowledge. He knows it from personal experience and not from hearsay. Thus, the ariyamagga is perceivable by the ariya by his own experience, i.e., it is sandiṭṭhiko.

Explained in another way, an ariya, through the magga-ñāṇa (Path Knowledge) attained by him, experiences its Fruition or Phala-ñāṇa and realizes Nibbāna. Just as a person with good eye-sight can see visible objects, so also an ariya, by mean of his reviewing Knowledge (paccevakkhanā) perceives his own magga-ñāṇa, its Fruition, and Nibbāna. Thus the whole of the nine factors of the Supramundane are said to be perceivable by ariyas by their own experience, hence it is sandiṭṭhiko.

Another interpretation: (Saṃ, that which is extolled; diṭṭha, through magga knowledge; the dhamma that overcomes the defilements). As we say “the king who conquers the enemies by means of his chariot”, so also it is through magga-ñāṇa that which is the condition, overcomes the defilements. Nibbāna, through magga-ñāṇa which makes it its mind-object, overcomes the defilements. Thus all the nine factors of the Supramundane, through magga-ñāṇa which is worthy to be extolled, overcome the defilements, and are saṃdiṭṭhiko. (refer to the meaning of the attribute given above.)

Yet another interpretation: when the nine supramundane factors are fully comprehended through a good grasp of the mental cultivation and realization, and through the reviewing Knowledge, then all the whole set of factors that constitute the vicious circle of rebirths fall away completely. (Remember how the ariyas make an end of dukkha by uprooting all defilements through clear comprehension of the nine supramundane factors.)

Here the interpretation is: “that the supramundane dhamma are worthy of comprehending.”

(Sandiṭṭhaṃ arahatītī sandiṭṭhiko:)

Saṃ diṭṭhaṃ: ‘for comprehending’; arahati: ‘is worthy’ (worthwhile); iti: ‘therefore’; saṃdiṭṭhiko: ‘it is worth-while knowing’.

The supramundane dhamma are worthwhile comprehending by anyone who means to make an end of dukkha. The supramundane dhamma are therefore indispensable for those who wish to break the bonds of the woeful round of existences. There is no other way to attain emancipation. Hence the supramundane dhamma are truly sandiṭṭhiko.