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run in the eight directions with a single posture. Therefore it is said: 'seated in a single cross-legged posture.' And 'eight directions' is merely an example, not previously reached by ordinary people, for plunging into the direction of the attainment of cessation and the direction of the deathless. In phrases like 'by the benefits of this world, the next world, and the ultimate goal,' 'diṭṭhadhamma' is called visible existence. Engaged therein, it is 'diṭṭhadhammika,' meaning for this world. Because it is to be led to by way of kamma and defilements, and to be rightly gone to, it is 'samparāya,' the other world. Engaged therein, it is 'samparāyika,' meaning for the other world. The supreme, excellent meaning is 'paramattha,' Nibbāna. By these benefits of this world, the next world, and the ultimate goal. Yathāraha means according to suitability; in those various meanings, whatever person is worthy of whatever, accordingly. Anusāsati means he trains, establishes in those various meanings. Sattho means moving with goods, a group of people going to another country for trade with goods and capital. By way of beneficial instruction, etc., he who is to be protected and instructed by him, thus 'satthā' (teacher) or 'satthavāha' (caravan leader) by way of etymology. The Blessed One is like him, thus it is said: 'Satthā means teacher, the Blessed One is a caravan leader.' Now, to show that meaning by way of the explanatory text, 'just as a caravan leader,' etc., is said. There, 'satthe' means among the people of the caravan. Where they cross the water, thus 'kantāra,' a waterless forest region. But by common usage, other forest regions too are called thus. 'Corakantāra' means a wilderness infested by bandits, likewise a wild animal wilderness. 'Dubbhikkhakantāra' means a wilderness where alms are hard to find. Tāreti means he makes them pass beyond unsafe places. 'Uttāreti,' etc., is said by adding a prefix to the word. Or else, 'uttāreti' means to a safe land. leading across, he saves. He saves by leading out, by leading out from an unsafe place, he saves. He saves by grasping, by grasping with the hand, he saves, this is the meaning. All this, leading across and out, is placing in a safe place, thus it is said: "he brings to the land of safety." Beings, those to be trained. Because of its great density, its great harm, and its difficulty to cross, birth itself is a wilderness, the wilderness of birth, that wilderness of birth. By way of the highest classification, by way of the classification of the highest beings. Indeed, devas and humans are the highest beings, not animals and so forth. This, the statement "of devas and humans." By way of the classification of suitable individuals, by way of classifying individuals suitable for entering the fixed path of rightness. Of the Blessed One, this is the genitive of possession, as in "he learns from the teacher." It means, in the presence of the Blessed One. The attainment of supporting conditions, the strong cause for the attainment of the path and fruit, such as rebirth with three roots. Of Gaggarā, of the queen named Gaggarā, or named "Gaggarā" because it was built by her. He took a sign in the sound, he took a sign in the sound with the perception of Dhamma, thinking "this is Dhamma being spoken," and taking it, with a joyful mind, he lay down at the edge of the assembly. Having pressed it down, he stood, not seeing the stick placed on his head, he pressed the stick there and stood. Even with the stick placed and pressed, the frog died without making a discordant sound, due to the joy born of the Dhamma. This is the nature of beings reborn in the deva world, that reflection: "where was I reborn here, what deed did I do there?" Therefore, having seen his previous existence, he said: "Oh, I too was reborn here!" He bowed at the feet of the Blessed One with his head, he bowed with gratitude, with love, respect, and veneration. Knowing, he asked, the Blessed One, wishing to make the result of kamma and the Buddha's power evident to the great multitude, asked with the verse: "Who bows to me?" Then Who are you, and what are you? This means, who are you among gods, nāgas, yakkhas, gandhabbas, and so on? And what are you? Me means, my. Pādāni means, feet. Iddhiyā means, by such divine power. Yasasā means, by such fame and retinue. Jalanti means, shining brightly. Abhikkantena means, by extremely beautiful, charming, and lovely. Vaṇṇena means, by skin color, by the radiance of body color. Sabbā obhāsayaṃ disā means, illuminating all ten directions, making a single light, a single radiance, like the moon or the sun. Thus questioned by the Blessed One, the devaputta, revealing himself, spoke the verse: "I was a frog before." Therein, pure means, in a former birth. Udake means, this is a showing of his place of origin then. Udake maṇḍūko means, this excludes the frog on land, which is swollen, etc. Gāvo caranti ettha means, a pasture for cows, a place where cows seek grass. But here, gocaro viyā means, like a pasture, vāri udakaṃ gocaro etassā means, whose pasture is water, a water-dweller. For some water-dwellers, like turtles, are not water-pasture dwellers, so it is specified as "water-pasture dweller." Tava dhammaṃ suṇantassa means, listening to your Dhamma, which you teach with a Brahma-like voice, sweet as the call of a karavīka bird, listening to your Dhamma by grasping the sign in the sound, thinking "this is Dhamma being spoken." And this is the genitive of ownership in the sense of disregard. Avadhī vacchapālako means, a cowherd boy, who was guarding calves, came near me, stood leaning on a stick, and pressing the stick on my head, killed me. This is the meaning. Sitaṃ katvā means, smiling, thinking, "by such a very small meritorious deed, such extremely exalted worldly and supramundane accomplishments are obtained," filled with joy and happiness, illuminating that area even more with the radiant, bright white, flashing rays of his teeth, he smiled. For out of joy and happiness, he said: "Behold the power and fame, the might and the beauty, the radiance that is mine, from a moment's clarity of mind. "And those who for a long time , they heard the Dhamma, Gotama; They have reached the unmoving state, where having gone, they do not grieve." Having spoken these two verses, he departed. Here, "yaṃ" (whatever) and "kiñci" (anything) are indefinite words. "Pana" is merely an embellishment of speech. Therefore, "yaṃ kiñci" signifies the complete and exhaustive inclusion of all that is to be known. Or, "pana" is a particle indicating a special meaning. By "Sammāsambuddho" (Perfectly Self-Enlightened One), the Master's full enlightenment of the Four Noble Truths is stated, both concisely and extensively. And by "Buddha" (Enlightened One), the understanding of all other knowable things is implied. Or, by the former (Sammāsambuddho) is the Master's power of penetrative knowledge, and by the latter (Buddha) is the power of his teaching knowledge. The "pī" (also) illuminates the special quality mentioned above. Here, "vimokkhantikañāṇavasena" (by means of the knowledge leading to liberation's end) means: "vimokkha" (liberation) is liberation from all opponents, the highest path; its "anta" (end) is the highest fruit; "vimokkhantikaṃ" (leading to liberation's end) is that which exists there, because it is to be attained when that (fruit) is attained; "ñāṇaṃ" (knowledge) is all Buddha-knowledge, together with omniscience. Here, concerning "thus it proceeds": "He is Buddha by omniscience, He is Buddha by all-seeing, He is Buddha by not being led by another, He is Buddha by having purified, He is Buddha by being called 'destroyer of defilements', He is Buddha by being called 'undefiled', He is Buddha by being utterly free from lust, He is Buddha by being utterly free from hatred, He is Buddha by being utterly free from delusion, He is Buddha by being utterly free from defilements, He is Buddha by having gone the one-way path, He is Buddha by having alone fully awakened to the unsurpassed perfect enlightenment, He is Buddha by the attainment of wisdom, having overcome non-wisdom. This name 'Buddha' was not made by a mother, nor made by a father, nor made by a brother, nor made by a sister, nor made by friends and associates, nor made by relatives and kinsmen, nor made by recluses and brahmins, nor made by deities. This is a true designation, leading to the end of liberation, for the Buddhas, the Blessed Ones, obtained at the root of the Bodhi tree, together with the attainment of omniscience, namely 'Buddha'." This is the method of the Niddesa Pali. And because here there is no difference from that Paṭisambhidā-Pāli (Paṭi. Ma. 1.162)... is, therefore, to show that the purpose is achieved by either of the two, the word "vā" (or) in "or the method of analytical knowledge" is used in an indeterminate sense. There, just as in the world, one who understands is called "understood," so one who awakens to the truths is a Buddha by nature. Just as dried leaves are called "dried leaves" by the wind, so one who awakens beings is a Buddha by cause. The causal meaning here is implied. A Buddha by omniscience means a Buddha by the wisdom capable of understanding all phenomena. A Buddha by all-seeing means a Buddha by the wisdom capable of awakening to all phenomena. A Buddha by not being led by another means a Buddha because he is awakened by himself, not by another. A Buddha by expansion means a Buddha in the sense of blossoming like a lotus due to the expansion of various qualities. A Buddha by the name of one whose defilements are destroyed means that by these six terms, it is said that he is a Buddha because he is awakened from the sleep of all defilements, like a person awakened from the sleep of drowsiness by the abandonment of qualities that cause mental contraction. There, "saṅkhā" and "saṅkhāta" are one in meaning, so "saṅkhātena" means "by the name of.