English
All that phenomenon the Tathāgata fully understood, penetrated. Therefore, the Tathāgata is called "all-round eyed." That all-round eye. In "I bow to that friend," the word division is "I bow to that immeasurable one." The connection is: "I bow to that immeasurable Buddha." Here, "immeasurable" means immeasurable by knowledge, or not limited by knowledge, Or possessing virtues like morality, concentration, wisdom, etc. Or "immeasurable" means not to be limited by knowledge, Or virtues like morality. The root "mā" (to measure) with the prefix "na" (not). One who has that is "immeasurable," a Buddha. Just as in the great ocean, it is not easy to count the measure of water, saying "so many measures of water," or "so many hundreds of measures of water," or "so many thousands of measures of water," or "so many hundreds of thousands of measures of water." Rather, it is simply counted as an incalculable, immeasurable great mass of water. In the same way, it is not easy to count the measure of the Buddha's virtues like morality, saying "so much virtue of morality," "so much virtue of concentration," "so much virtue of wisdom," and so on. Rather, it is as He is reckoned as immeasurable, incalculable, a great mass of virtues. Therefore it is said in the Apadāna Pāḷi: "Even if a Buddha were to praise a Buddha, for an eon, speaking of nothing else; the eon would expire, long and drawn out, but the praise of the Tathāgatas would not expire." And: "Innumerable are the names, of the Great Sage, with his virtues; by virtue should a name be uttered, even from a thousand names." Therefore, he praises the Buddha as immeasurable. This is the brief explanation here. He is an abode of compassion, a foundation of great pity and loving-kindness. In every way, in every existence, he performed difficult deeds, such as the five great sacrifices, which are hard to do with suffering. He has crossed the ocean of existence, transcended the three realms of being. He has attained supremacy, the state of being foremost among all beings. He is the Lord of the three worlds, a refuge for the three realms: the sensual, the form, and the formless. He is well-composed, possessing beautiful concentration. He is beneficial, supporting the welfare of all beings, both worldly and supramundane. He is the all-seeing eye, seeing all knowable phenomena all around, possessing omniscience. He is immeasurable, possessing immeasurable virtues such as morality. That Buddha, I bow down to, I venerate. The description of the eighth verse of veneration is concluded. 9. Gathering, gathering perfections here and there, Gone, gone to the state that gives happiness to the good; The source of happiness for humans and non-humans, Bowing, bowing to the foremost of Jinas, the Bull. 9. Having thus venerated the Buddha with the eighth verse, now desiring to praise and venerate him with five virtues, beginning with "gathering, gathering perfections," he recites the verse "gathering, gathering perfections here and there." This verse, being endowed with the gaṇas jata and jara, is marked by twelve syllables, and is a vaṃsaṭṭha verse with rhyme at the beginning and end of every line. Indeed, it is said in the Vuttodaya: "They call this vaṃsaṭṭha, 'jata and jara'." Its meaning has already been stated below. Therein, "here and there" means in this and that existence, or in this and that state of being, from the time of the Buddha's aspiration, in those various existences and states of being. is the meaning in the states of being. Pāramī-collection means the group of perfections such as giving. And here, the name pāramī is ten-fold by way of giving, morality, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity. And it is said in the Buddhavamsa – Giving and morality, and renunciation, Wisdom, with energy the fifth; Patience, truth, determination, Loving-kindness, equanimity – these are the ten. This, then, is the literal meaning of the word pāramī. By the special combination of qualities like giving and morality, the Great Bodhisatta is supreme among beings. Or, this state of his, or action, is pāramī, which is obtained through actions like giving. The suffix ṇa is used in the taddhita formation for possession or action. And the suffix ī indicates the feminine gender. Or, he who fulfills giving and so on is paramo. The Bodhisatta is the fulfiller and protector of qualities like giving. From the root pūra (to fulfill), with the suffix ama. Or, he who binds other beings to himself by a special combination of qualities is paramo, the Bodhisatta. From the root mudh (to bind) with the prefix para, and the suffix kvi. Or, he who purifies the excessive defilement-stain is paramo. From the root majj (to purify) with the prefix para, in the sense of purification, and the suffix kvi. The word para means 'excessive'. Or, he who specially goes to the supreme Nibbāna is paramo. From the root may (to go) with the prefix para, in the sense of going, and the suffix kvi. The final vowel of the root is dropped. The word para means 'supreme'. Or, he who measures and comprehends the other world with a special knowledge that is like a standard, just as he does this world, is paramo. From the root mun (to measure/comprehend) with the prefix para, in the sense of measuring, and the suffix kvi. Or, he who implants an exceedingly great collection of qualities like morality into his own continuum is paramo. From the root midh (to implant) with the prefix para, in the sense of implanting, and the suffix kvi. The word para is expressive of 'excessive'. Or, he who harms or destroys the opposing group of defilement-thieves, which is other than his own essential Dhamma-body and causes harm, is paramo, the Great Bodhisatta. From the root midh (to harm) with the prefix para, in the sense of harming, and the suffix kvi. The word para is expressive of 'other' or 'opponent'. Thus, pāramī is in the manner stated, 'this belongs to the supreme one', and so on. Moreover, he who purifies himself in the ultimate Nibbāna is pāramī, the Great Bodhisatta. The pure agent This is the derivation. With the prefix 'pāra', the root 'maj', in the sense of purification, the suffix 'kvi'. And 'ī'. Or, that which purifies beings in Nibbāna, is pāramī. Or, that which binds, connects beings to Nibbāna, is pāramī. Or, that which goes to Nibbāna, and causes beings to go, is pāramī. Or, that which truly knows, discerns Nibbāna, is pāramī. Or, that which places beings in Nibbāna, is pāramī. The root 'mi' in the sense of placing, with 'ī'. Or, that which harms beings in Nibbāna, is pāramī. The Great Bodhisatta. His nature, his action, such as giving and other deeds, is pāramī. In this way, the meaning of the word pāramī should be understood. Although the derivation of the word pāramī has been stated briefly. It should be seen that it has been stated in detail for the sake of the listeners' skill in etymology. That (pāramī) is of three kinds: the ten pāramīs, the ten upapāramīs, and the ten paramatthapāramīs. Therein, the bodhisambhāras fulfilled by sacrificing animate and inanimate wealth are called the ten pāramīs. The bodhisambhāras fulfilled by sacrificing limbs and sub-limbs like hands, feet, ears, nose, etc., are called the ten upapāramīs. The bodhisambhāras fulfilled by sacrificing the life faculty are called the ten paramatthapāramīs. However, the meaning of the pāramīs like giving, etc., should be taken from the Cariyāpiṭaka Aṭṭhakathā and other texts. That which gathers, goes, or proceeds by way of accumulation of parts, is sañcaya; the root 'ci' with prefix 'saṃ' in the sense of going, with suffix 'ṇa'. Or, that which accumulates parts, is sañcaya, a collection. The accumulation, the collection of pāramīs, is pāramīsañcaya; that pāramīsañcaya. That, however, is his action of accumulating. Accumulated, completely gathered, is the meaning. That which accumulates, is caya; or that which was accumulated, is caya, the Buddha. The root 'ci' in the sense of accumulation, with suffix 'ṇa'. That accumulation. The connection is 'sabbhigata'. Therein, 'sabbhi' means by the peaceful, by the good people. Those who pacify, calm down defilements like lust, etc., are the peaceful, the good people. The root 'sam' in the sense of calming, or with the suffix 'anta'. . "Sabbhi" is said because of "santehi" in "smāhismiṃnaṃ mhā bhimhi" by the sutta "hivibhattiyā bhikāraṃ" the 'bha' is added to "santi" and by the sutta "so bhe bo cante" the 'sa' of "santi" is changed to 'bha' and 'ba' is added at the end, thus "sabbhi" is said. By those good people. But "taṃ pana gataṃ" is not explicitly stated. "Gataṃ" means to be approached. For it is approached, resorted to, attended upon by gods and humans, thus it is called "gata". That Buddha, by those seeking welfare, by good people, by gods and humans, because of his infinite virtues like morality, is to be revered as a refuge, so it is said. That which is gone. "Sukhappadaṃ padaṃ gataṃ" is the connection. There, "sukhappadaṃ" means the foundation of ultimate happiness. Happiness is that which makes happy, that in which happiness stands, that is "sukhappadaṃ", Nibbāna. "Padaṃ" means Nibbāna. For it is reached, attained by Buddhas and other noble ones, thus it is called "padaṃ". "Gataṃ" means gone, the Buddha. It is said that he attained Nibbāna, which is the foundation of unmixed happiness, free from suffering, by making it an object. That which is gone. "Narānarānaṃ" is the word division "nara-anarānaṃ". It means humans and gods. "Nara" is one who leads to or attains the excellent state of renunciation, or one who is led by one's own kamma, a human, a being. The root "nara" means to lead, with 'a'. "Na naro" is "anaro", a god. "Naro ca anaro ca" is "narānaro", of them, "narānarānaṃ". That is connected with "sukhasambhavaṃ" in the phrase. "Sukhasambhavaṃ" means the cause of mundane and supramundane happiness.