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he is praised as "with a face like the full moon." "Full" is that which is completed with sixteen phases. The root 'pūra' with 'ta', which becomes 'ṇṇa'. "Indu" is that which rules over the constellations and stars, the root 'id' means to rule, with 'u'. "Puṇṇa" means complete, "indu" is the moon. "Puṇṇindu" is the full moon. "Saṅkāsa" means similar. The word 'saṅkāsa' is indeed an indeclinable particle denoting comparison. As stated in the Subodhālaṅkāra: "Like, or like, similar, resembling, akin; As, like, comparable, shining, corresponding," and so on. "Mukha" is the face, the countenance, which shines like the full moon. The root 'mukh' with 'a'. "Puṇṇindusaṅkāmukha" is he whose face, whose countenance, is like, similar to, the full moon, that is, the Lord of Sages. Him. Just as the full moon, with its thousand rays, is glorious, so too the Lord of Sages, among the monks, adorned with the thirty-two major marks of a great man and the eighty minor characteristics, and surrounded by a fathom-wide aura, It is said that his face is adorned with dense Buddha-rays, which emerge as alternating waves and pairs, clusters and groups, and thus is glorious. Therefore, he is praised as having a face like the full moon. "Uneasy" means without craving. "Easy" means it moves, it trembles, due to gain and loss, etc.; it is craving. The root "ej" means to tremble. "A" means not. He who has no "easy" is "uneasy," the Lord of Sages. Indeed, it is said in the Mahāniddesa Pāli: "He who does not tremble at gain and loss, fame and disrepute, praise and blame, happiness and suffering, is called 'uneasy,' the Blessed One." "Omniscient" means he has penetrated all knowable phenomena. He knows and penetrates all five kinds of knowable phenomena —conditioned things, modifications, characteristics, Nibbāna, and concepts— by his virtue, and thus is "omniscient," the Lord of Sages. The word "sabba" (all) is a prefix, and the root is "ñā" (to know). Here, all conditioned phenomena are called "conditioned things" because they are conditioned by their respective causes. The two kinds of intimation and the three qualities of lightness, etc., are called "modifications" because they are made to be different from the four great elements. This is because the two kinds of intimation are special qualities of mind-born wind element and mind-born earth element, respectively, and the three qualities of lightness, etc., are special qualities of mind-born and nutriment-born material forms. The characteristic of contact, etc., for phenomena like contact, the characteristic of hardness, etc., for phenomena like the earth element, the characteristic of knowing the object for consciousness, the characteristic of peace for Nibbāna, the characteristic of being afflicted for material form, the characteristic of bending for mentality, the three qualities of impermanence, etc., and the four characteristic forms of accumulation, etc., are called "characteristics" because phenomena to be characterized are characterized by them. The unconditioned element, Nibbāna, is called "Nibbāna" because "vāṇa" means craving, and it is freedom from that. Delimited forms, such as man and woman, pots and cloths, and all terms of conventional usage, are called "concepts" because they are made known, they are made manifest in a particular way. Here, conditioned things and Nibbāna are ultimate realities. Among modifications, etc., modifications and characteristics are mentioned separately as specific kinds of concepts. However, delimited forms, which are distinct from these two, It should be understood that "designation" is said to be for all conventional usage. In the Apadāna Aṭṭhakathā, however, it is said: "One who knows everything, past and so on, as if it were a myrobalan fruit in the hand, is an omniscient one." And "omniscient" is of five kinds: gradually omniscient, instantly omniscient, constantly omniscient, powerfully omniscient, and known-omniscient. Among these, the nature of knowing everything in due order is called gradually omniscient. The nature of knowing the four noble truths, which are to be known by a single advertence and a single impulsion, is called instantly omniscient. The nature of knowing the fixed object of eye-consciousness and so on is called constantly omniscient. The nature of being able to know all phenomena with a single strike is called powerfully omniscient. The nature of knowing all phenomena that are to be known by way of advertence is called known-omniscient. Among these, instantly omniscient and powerfully omniscient are two qualities that are indeed path-knowledges. The remaining are omniscient knowledges. That omniscient one. Here, in "Muninda," the meaning of the word "muni" has already been stated below. The lord, the master of munis, is Muninda; "I worship that Muninda" is the connection. This is the brief explanation here. "Pātodayaṃ" means arisen early, at dawn; "bāladivākaraṃva" means like a young sun, like a newly risen sun-youth; "yatīnaṃ bhikkhūnaṃ majjhe sirīhi lalitaṃ" means adorned among ascetics, monks, with glories, with glories consisting of the thirty-two marks of a great man and the eighty minor characteristics; "puṇṇindusaṅkāsamukhaṃ" means having a face like the full moon; "anejaṃ" means free from craving, or unshaken by worldly conditions; "sabbaññuṃ" means knowing all phenomena; "munindaṃ buddhaṃ" means the Buddha, the lord of sages; "sakkaccaṃ tīhi dvārehi ahaṃ vandāmīti" means "I respectfully worship with the three doors." The description of the fifth verse of homage is concluded. 6. Having accumulated merit, at the root of the excellent Bodhi tree, The Sugata, having conquered Māra with his army; Awakened to Bodhi at dawn, I bow to that conqueror of Māra, the indestructible one. 6. Having thus worshipped the Muninda in the fifth verse, now desiring to praise and worship with the quality of the conqueror of Māra, he speaks the verse beginning "upetapuñño." This, however, having the ja ta ja gaṇa and two long syllables, is an eleven-syllable verse. Marked by syllables, it should be understood as the Upendavajira verse. Indeed, it is said in the Vuttodaya: "Upādikā, that is, jatā, jagā, go." Its meaning is: If in each line there are jatā (jagaṇa and tagaṇa), jagā (jagaṇa and guru), and go (guru), then that verse is called Upādikā, which is the Indavajira verse beginning with 'upa'. The connection is: "I bow to that Fortunate One, the Conqueror of Māra, the Unbroken, who, endowed with merit, conquered Māra with his army at the foot of the supreme Bodhi tree and awakened to enlightenment at dawn." There, "upetapuñño" means one who possesses merit from perfected generosity, morality, etc., perfections. Or, endowed with merit from generosity, morality, etc., perfections. The meaning is: "upeto," "samupeto," "upagato," "samupagato," "sampanno," "samannāgato" (all meaning endowed, possessed, attained) with merit from generosity, morality, etc., perfections. Here, the etymological meaning is: "upetaṃ" (endowed) means that which, having arisen and become complete, comes, goes, or proceeds; that is, merit. The root 'i' preceded by 'upa' is in the sense of 'going'. "Puññaṃ" (merit) means that which purifies its doer; it is understood as the merit of perfections. The root 'pu' is in the sense of nourishing or purifying, with the suffix 'ṇya', which becomes 'ña'. There, "its doer" means that which, by repeated occurrence, purifies, nourishes, or cleanses one's own mental continuum and the dependent physical continuum, which has spread forth as excellent form generated by it. This is stated in the Paṭisambhidāmagga Gaṇṭhipada. Or, "puññaṃ" (merit) means that which fulfills one's intention. The root 'pūra' with the suffix 'ṇya'. The meaning is: it fulfills the intention of the person who performs merit. Or, "puññaṃ" means that which produces a state worthy of veneration. This is a derivative in the sense of "producing." The word 'pūja' with the suffix 'ṇya'. The meaning is: for the person who performs merit, it brings forth a state worthy of veneration. Therefore, it is said in the Sammohavinodanī commentary: "It purifies its doer, fulfills his intention, and produces a state worthy of veneration; therefore, it is 'puñña'." And in the Mūlaṭīkā: " 'Punāti' means it purifies from the results of demerit and from the defilements of suffering. One performs merit with a beneficial intention, and by accomplishing that, it fulfills the intention of the doer; therefore, it is 'puñña'. It should be understood that 'puñña' is that which fulfills and produces veneration, according to the characteristics of etymology." Visuddhima And in the Great Commentary: "It purifies one's own continuum from the results of demerit and from the defilements of suffering, thus it is merit (puñña)." "One performs merit with an intention for welfare and happiness, and by its accomplishment, it fulfills the intention of the doer, or it brings forth a state worthy of veneration, thus it is merit." "Thus, it is said that 'merit' is to be understood etymologically as that which fulfills and that which brings forth veneration." He who possesses accomplished merit, the merit of perfections, is "upetapuñña" (endowed with merit), which refers to the Sugata. "At the root of the excellent Bodhi tree" means near the supreme Bodhi tree. Therein, "vara" means that which is to be chosen, to be wished for, or to be desired. Here, "bodhi" is said to mean the tree, the path, omniscience, and Nibbāna. Indeed, in passages where it says "first attained full enlightenment at the root of the Bodhi tree" and "between Bodhi and Gayā," "bodhi" refers to the tree. In passages where it says "bodhi is the knowledge of the four paths," "bodhi" refers to the path. In passages where it says "he attains bodhi with excellent and vast wisdom," "bodhi" refers to omniscience. In passages where it says "having attained bodhi, the deathless, the unconditioned,"