English
Or the merit that is the cause of obtaining the three kinds of happiness. "Sukha" is that which makes happy. The three kinds of happiness. It means that which makes happy the one in whom it arises. Or "sukha" is that which thoroughly digs out suffering. The root "khanu" with "su" prefix, 'a' for emphasis. "Sambhavaṃ" is that by which the fruit called happiness arises, the doing of merit. The root "bhū" with "saṃ" prefix, 'ṇa' for existence. "Sukhassa sambhavaṃ" is "sukhasambhavaṃ", that is the object of "bhavanti" in the phrase. Bhava producing. That which produces and brings forth happiness is called becoming, the Buddha. That becoming. For with a teaching of Dhamma preceded by great compassion, he causes humans and devas to perform merit such as giving, virtue, and development, which are causes for obtaining worldly and supramundane happiness. Therefore, it should be understood that the Bhagavā is praised as the source of happiness for humans and non-humans. The word "namānamānaṃ" is parsed as "name anamānaṃ". "Name" means "I bow". Here, the 'e' is understood as a single substitution for the 'mi' ending. "Anamānaṃ" means to those who do not bow, who do not venerate, who are disrespectful. This is an adjective for "gavanti". "Gavanti" means to the foolish, who are like oxen. "Gavanti" is a noun in the genitive plural. Then, by combining "namaṃ" with the elision of "paṭimhā" and by the inclusion of "ca" in the sutta that is well-established, and by substituting 'aṃ' for 'naṃ' and 'ava' for the 'o' of 'go', the form is to be understood. Those who go are "gāvo", oxen. Like oxen are "gāvo", to those foolish ones, the "gavaṃ". This is the genitive object in the phrase "jinapuṅgavaṃ". The connection is: "I bow to the Buddha, the best of conquerors, the Jinapuṅgavaṃ." Here, the word "puṅgava" in a karmadhāraya compound denotes excellence, as in "munipuṅgava" and so on. It is also stated in the Amarakośa: "In the latter part of a compound, 'byaggha', 'puṅgava', 'usabha', 'kuñjara', 'sīha', 'saddūla', 'nāga', etc., in the masculine, denote excellence." Its meaning is: In a karmadhāraya compound, the words 'byaggha', 'puṅgava', 'usabha', 'kuñjara', and the words 'sīha', 'saddūla', 'nāga', etc., occurring in the latter part, in the masculine, denote excellence. This is the literal meaning here. One who conquers or has conquered the foolish, the non-bowing, the adherents of other views, who are ignorant of the Buddha's qualities like an ox, is a "jina". One who goes upwards, to a state of excellence or prominence, is a "puṅgava". The root "gam" with the prefix "pa-u" means "to go", with the suffix "ava". The 'niggahīta' is elided. By performing the elision of the final consonant of the root and the 'ka' group, and by the rule of 'yadādinā', the form is to be understood. He is a bull, a leader, a conqueror-bull, the Buddha. It is said that he, by the power of his perfections and merits, without a weapon, conquered the fools of other views, who, like cattle, did not know, did not revere, did not respect, did not worship the immeasurable virtues of the Buddhas, such as morality. That is "conqueror-bull". This is a brief explanation here. In each and every existence, or in each and every life, the accumulation of perfections, the collection of perfections like generosity, gathered and fully prepared, reached by the good, the peaceful, the virtuous, to be approached and served, the giver of happiness, the foundation of ultimate happiness, the state of Nibbana, reached and attained, the source of happiness for humans and devas, the cause of worldly and supramundane happiness, the cause for obtaining the three kinds of happiness, or generating merit, I bow to the Buddha, the conqueror-bull, the supreme victorious man, who is for the fools like cattle, who do not revere, do not respect, or do not worship. The explanation of the ninth verse of homage is concluded. 10. The sage, a skillful navigator, Grasping the oar with wisdom; Having boarded that (boat), he Ferried many across the ocean of existences. I bow to that Buddha, the destroyer of evil. 10. Thus, having bowed to the Buddha with the ninth verse, now, wishing to worship the Buddha by praising him for the quality of ferrying many beings across the ocean of transmigration, which consists of the three existences, and for the quality of abandoning the suffering of beings, he speaks the verse beginning with "Maggaṅganāvaṃ". This (verse), being composed of 'ta', 'ta', 'ja', 'ra' gaṇas, and having twelve syllables, should be understood as an Indavaṃsa verse. For it is said in the Vuttodaya: "Indeed, it is Indavaṃsa where there are 'ta', 'ja', 'ra'." Its meaning (is this). If in any verse there are two 'ta' gaṇas and 'ja' and 'ra' gaṇas, that verse is indeed called an Indavaṃsa verse. Here, "yo munidakkhanāviko" is the connection. The meaning is, "He, the Buddha, is called a skillful chief navigator." Here, "muni" means one who knows both worlds... He knows, thus sage, the Blessed One. The root 'mun' is in knowledge, with 'i'. Or, 'mona' is called omniscience. He has that, thus sage, the Blessed One. The 'i' suffix is for 'possessing'. Indeed, it is said in the Ekanipāta, Vaṇṇapatha Jātaka commentary: "'Sage' means knowledge, called 'mona'." Or, a person is called a sage by being endowed with one of the disciplines, such as body discipline. And this sage is of many kinds: a householder sage, a homeless sage, a trainee sage, an accomplished sage, a solitary sage, a sage of sages. Therein, a householder sage is a layperson who has attained a fruit, understood the teaching. A homeless sage is a renunciant of that kind. A trainee sage means the seven trainees. An accomplished sage means one with defilements destroyed. A solitary sage means a Paccekabuddha. A sage of sages means a Perfectly Self-Enlightened One. Here, however, the sage of sages is intended. 'Dakkha' means skillful. He goes, seeing skill in ocean-crossing, thus 'dakkha', a navigator. The root 'dakkh' is in 'going', with 'a'. Or, he goes swiftly, without sluggishness, seeing skill in wholesome deeds and other duties, thus 'dakkha', any skillful person. The root 'dakkh' is in 'swiftness', with 'a'. Like a 'dakkha', thus 'dakkha', the Buddha. In the definitive sense, however, the Buddha is called 'dakkha' because he sees and discerns with knowledge the cause for rescuing beings from the ocean of transmigration. 'Nāviko' means he crosses to the ocean shore by boat, thus a navigator, a chief boatman. The suffix 'ṇiko' is for 'crossing'. Like a 'nāviko', thus 'nāviko', the Buddha. In the definitive sense, however, the Buddha is called 'nāviko' because he crosses to the far shore of Nibbāna by the boat of the eightfold path. A skillful navigator is 'dakkhanāviko'. And that sage is a skillful navigator, thus 'munidakkhanāviko'. This is a karmadhāraya compound. Or, a sage who is skillful like a skillful navigator, thus 'munidakkhanāviko', the Buddha. This is an upamā-kammadhāraya compound. Just as a skillful navigator in ocean-crossing leads people to the ocean's far shore, so too the Buddha leads trainable beings to Nibbāna's far shore. This is what is said. "Having boarded the boat of the path-factors" is the connection. "The boat of the path-factors" means the boat called the eightfold path. Having boarded... i. Having ascended, is the meaning. Killing defilements, one goes to Nibbāna by way of making it an object, thus it is the path (magga). The root 'gam' with the prefix 'māra' and the suffix 'kvi'. Instead of saying 'mārenta go', by the rule of etymology, it is called 'magga'. Or, it is the path (magga) because it seeks (maggati) Nibbāna. The root 'magg' in the sense of seeking, with 'a'. Or, it is the path (magga) because it is sought (maggiyati) by those who desire Nibbāna. It is the path (magga) because it must be sought, must be investigated by beings oppressed by birth, old age, sickness, death, suffering, and so on, in order to reach Nibbāna, the cessation of suffering; the four paths. Indeed, it is said: "Why is it called the path? Because it seeks Nibbāna, and because it is to be sought by those who desire Nibbāna." It goes (aṅgati) to the fruit-Nibbāna by this, thus it is a factor (aṅga). The root 'ag' in the sense of going, with 'a'. A factor (aṅga) of the path, a cause, is a path-factor (maggaṅga). The eight path-factors are taken as right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. It is praised, it is extolled, thus it is a boat (nāvā). The root 'nud' in the sense of praising, with 'avo'. Or, it leads from this shore to the other shore, thus it is a boat (nāvā). Or, burdens are carried by it, thus it is a boat (nāvā). The root 'nī' in the sense of leading, with 'avo'. The boat consisting of path-factors is the path-factor boat (maggaṅganāvā). Or, the path-factors are like a boat, thus the path-factor boat. Just as a boat carries people who have boarded it to the other shore of the ocean or river, so too, the path-factor qualities lead those who practice them to the other shore of Nibbāna, thus it is said. That path-factor boat. 'Īhāphiya' means the oar, which is effort. Indeed, it is said in the Suttanipāta Commentary: "Phiyena means by the oar." It begins, it undertakes, thus it is 'īhā'. Or, one strives, one exerts, one intends by this, thus it is 'īhā', effort. In the science of words, however, it is said: "īha cetāya" (strive, intend). It increases (phāti) water by this, thus it is 'phiya'. The root 'phā' in the sense of increasing, with 'iyo'. Or, it strikes (phāti) the water, thus it is 'phiya'. Or, one goes (phāyati) to the boat by this, thus it is 'phiya', the oar. The root 'phāyi' in the sense of going, with 'a'. The 'ā' becomes 'i'. The oar, which is effort, is 'īhāphiya'. Effort is like an oar, thus 'īhāphiya'. Just as As a boat goes to the desired place by means of a rudder,