English
Alternatively, "kaṃ" means happiness, and that which obstructs it is compassion. The word "kaṃ" is a prefix to the root "rudhi" (to obstruct) with the suffix "yu". This is characterized by the desire to remove the suffering of others. It means that for the compassionate, it obstructs or hinders their own happiness, being indifferent to their own pleasure. One endowed with compassion, great compassion, is "kāruṇika". Or, one who has compassion is "kāruṇika", the Buddha. That is "kāruṇitaṃ" (compassionate). "Aggaṃ" means the Buddha, who attains the state of being supreme, the best of all beings, by virtue of birth, merit, and the greatness of his qualities. The root "aj" (to go) with the suffix "a". The "j" becomes "g". The Buddha is supreme because he was born into an unmixed Khattiya lineage, by virtue of birth; because he fulfilled the perfections, by virtue of merit; and because he is endowed with immeasurable and incomparable virtues such as morality, by virtue of qualities; he attains the state of being the best of all beings in infinite world-systems. Or, "agga" means one who goes to Nibbāna. Alternatively, "agga" means the Buddha, who destroys, wears out, or afflicts defilements. The root "aj" (to destroy) with the suffix "a". That is "aggaṃ" (supreme). "Anantañāṇaṃ" means knowledge without end, by way of enumeration, by way of nature, and by way of object. It is infinite, immeasurable knowledge by any person or knowledge, or one who possesses omniscience. That which has no end is "ananta" (infinite), knowledge. All knowable phenomena. Knowledge that knows all, is omniscience. He whose knowledge is endless, is the one with endless knowledge, the Buddha. Indeed, no human, nor deva, nor Brahmā, can measure the Buddha's knowledge, saying 'it is this much'. Therefore, it is said to be endless, immeasurable. This is also said in the Apadāna of Thera Sāriputta – ‘‘It is possible to measure the water in the ocean with a measure; But never, O Omniscient One, can your knowledge be measured.’’ Here, by 'Compassionate, supreme, and endless knowledge', the taking of 'compassion' shows the root of perfect enlightenment. For the Blessed One, whose mind was urged by great compassion, made a vow at the feet of Dīpaṅkara, to lift beings from the mire of saṃsāra. Gradually fulfilling the perfections for four incalculable eons and a hundred thousand great eons, he attained the unsurpassed perfect enlightenment. Thus, compassion is the root of perfect enlightenment. By 'supreme', it shows the Blessed One's supreme state among immeasurable beings in immeasurable world-systems, due to his endowment with immeasurable and incomparable virtues like morality. By 'endless knowledge', it shows perfect enlightenment. For the foundation of omniscience is the knowledge of the supreme path, and the foundation of the knowledge of the supreme path is omniscience, which is called perfect enlightenment. And by its power, it shows the conduct of knowledge through various divisions of wisdom, such as the knowledge of the four analytical insights, the knowledge of the four fearlessnesses, the six extraordinary knowledges, the six supernormal powers, the unshakeable knowledge in the eight assemblies, the ten powers, the sixteen modes of knowledge, the forty-four bases of knowledge, and the seventy-seven bases of knowledge, and so forth. I worship that Buddha with a mind full of serene faith – this is the connection. This is the brief explanation here. Narānarasamosaraṇaṃ: the equal gathering, the place of assembly of humans and devas. Dhitattaṃ: a mind well-composed. Paññāpadīpajutiyā: by the radiance of the lamp of wisdom, which is the light of the lamp called the knowledge of the path of arahantship, as the means, vihatandhakāraṃ: the darkness dispelled, the great delusion called ignorance to be destroyed. Atthābhikāmaṃ: desiring the welfare of the world of beings, the world... desiring exceedingly the purpose called worldly and supramundane, bringing benefit to humans and devas, upholding the welfare of humans and devas, compassionate, endowed with great compassion for all beings, or having great compassion, foremost, supreme among all beings by reason of birth, merit, and greatness of qualities, infinite knowledge, knowledge without end by way of enumeration, by way of nature, and by way of object, or possessing infinite omniscience— that Buddha I worship with a mind exceedingly clear. The explanation of the fifteenth verse of homage is finished. 16. He who, the treasure of all virtues, the chief of sages, having approached, the forest called Isipatana, the abode of the self-controlled; there set in motion the Wheel of Dhamma, cutting off unwholesome states, to that incomparable, most excellent, worthy of homage, I bow. 16. Thus, having worshipped the Buddha with the fifteenth verse, now, desiring to worship the chief of sages, praising him with qualities such as the setting in motion of the Wheel of Dhamma in the deer park of Isipatana, he spoke the verse beginning "Akhilaguṇanidhāno" (treasure of all virtues). This, moreover, being composed of *nana-maya-yaya* gaṇas and endowed with fifteen syllables, should be understood as a Mālinī verse. For it is said in the Vuttodaya: "This Mālinī is endowed with *nana-maya-yaya* and *bhogisī*." Its meaning (is this): If in each line it is endowed with *bhogisī* (pauses at eight and seven), and endowed with *nana-maya-yaya* (i.e., *nana-gaṇa*, *ma-gaṇa*, *yaya-gaṇa*), this verse is called a Mālinī verse. And here, "bhogisīhi" is a word division as "bhoga-isīhi". The word "bhoga" denotes the number eight. The word "isī" should be understood as denoting the number seven. There, "akhilaguṇanidhāno" (treasure of all virtues) means: the foundation of all groups of virtues, such as morality, concentration, wisdom, etc., which are called worldly and supramundane. And here, the word "akhila" denotes "without remainder". The meaning is "all". For it is said in the Madhuṭīkā: "Here, the word 'khila' denotes 'remainder'." Not a remainder is "akhila". Or, that which does not decay is "akhila", meaning "all". (This is derived from) the root *khi* with the prefix *na* in the sense of decay, with *la* suffix. The meaning of the word "guṇa" has already been stated below. All virtues are "akhilaguṇāni". That in which these (virtues) are deposited or stand is "akhilaguṇanidhāno" (treasure of all virtues). The Sage-lord is obtained. Whatever kind of light there is. "Munindopagantvāti" here is "munindo upagantvāti" in word division. "Munindo" means the lord, the master, of five kinds of sages: the householder sage, the homeless sage, the trainee sage, the accomplished sage, and the Pacceka Buddha sage. Its etymological meaning has already been stated below. The connection is: The Sage-lord, who is a treasury of all virtues, having gone to the forest called Isipatana, the abode of the restrained, there set in motion the Dhamma-wheel that cuts off unwholesome states. "Vanamisipatanavhanti" is "vanaṃ isipatanaavhanti" in word division. Here, "vanaṃ" means the Migadāya forest. It is called "vanaṃ" because it is to be resorted to, to be frequented, by those desiring solitude. The root "van" in the sense of frequenting, with "kvi" suffix. "Isipatanavhanti" means that which is to be called Isipatana, a place where sages fall, or a place where sages gather. "Isi" means those who seek, who search for, the aggregates of virtue and so on, such as Pacceka Buddhas. The root "is" in the sense of searching, with "i" suffix. "Patanti" means they fall, they gather together, in this place, hence Isipatana, the forest. The root "pat" in the sense of going, preceded by "isi", with "yu" suffix. Or, "isīnaṃ patanaṃ" is Isipatana, the forest. "Avhetabbaṃ voharitabbanti" is "avhaṃ". The root "vhe" preceded by "ā" in the sense of calling, with "kvi" suffix. Due to being followed by a conjunct consonant, the long "ā" becomes short. "Isipatananti avhetabbanti" is Isipatanavhaṃ, the forest. "Saññatānaṃ" means of the good people who are restrained in body, speech, and mind. "Saṃyamantīti saññatā" means those who restrain themselves, such as Pacceka Buddhas and other good people. The root "yamu" preceded by "saṃ" in the sense of ceasing, with "ta" suffix. Of those restrained ones. "Niketaṃ" means a dwelling place, or a delightful place. "Nikitāti nivasati rammati vā etthāti niketaṃ" means that in which one dwells or delights, hence niketaṃ, the forest. The root "kit" preceded by "ni" in the sense of dwelling, with "ṇa" suffix. "Upagantvāti" means having gone. "Tahinti" means in that Migadāya forest called Isipatana. "Akusalachedanti" means the complete cutting off of unwholesome states. "Akusalaṃ chindati samucchindati etena suttenāti akusalachedaṃ" means that by which unwholesome states are cut off, completely cut off, hence the Akusalachedaṃ, the Dhammacakkappavattana Sutta. The root "chidi" in the sense of dividing into two, preceded by "akusala", with "ṇa" suffix. "Dhammacakkaṃ" means the Dhammacakkappavattana Sutta. Here, the word "cakka" (wheel) implies... in a sign, in a wheel of a chariot, in a posture, in giving, in a jewel, in the wheel of the Dhamma, in a razor, and so on, it is seen. "These four wheels, monks, with which devas and humans are endowed," and so on, it is seen in prosperity. "Wheels were born on the soles of his feet" —here, in a sign. "His feet, like a wheel, carry him" —here, in a wheel of a chariot. "Four wheels, nine doors" —here, in a posture. "Give, enjoy, and do not be heedless; turn the wheel for all beings" —here, in giving. "The divine jewel-wheel appeared" —here, in a jewel-wheel. "The wheel set in motion by me" —here, in the Dhamma-wheel. "For a person overcome by craving, the razor-wheel turns on his head" —here, in a razor-wheel. "With a wheel ending in a razor" —here, in a weapon-wheel. "A thunderbolt-wheel" —here, in a thunderbolt-circle.