English
From the root "gup" (to guard) with the suffix -ta. "Idanti" (these) that exercise mastery over co-arisen phenomena, thus "indriyāni". From the root "id" (to be supremely powerful) with the suffix -iya. "Gupitāni indriyāni" are "gupitamindriyāni", meaning the senses like the eye. By them. "Upeti" (he attains), thus "upeto", the Fortunate One. From the root "id" (to go) preceded by "upa", with the suffix -ta. That "upetaṃ". Although the senses like the eye are guarded by other individuals like noble disciples apart from the Buddha, the Buddha alone, on the Bodhi-seat, having destroyed all defilements along with their latent tendencies by the path of arahattamagga, is guarded in a special way with the senses like the eye. Therefore, he is praised as "gupitamindriyehupetaṃ". "Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ" means whose feet are adorned with the auspicious signs of the sun and moon discs, etc., like the wheel-marks on the feet. The word "upa" here Here, it is a word meaning 'much'. Or, exceedingly varied, having the marks of the wheel on the feet, such as the sun's disk and the moon's disk. And here, 'ravi' is the sun. For it is called 'ravi' because it 'ravati' (moves) swiftly. The root 'ru' is in the sense of motion, with the suffix 'ṇi'. For it is said in the Patheyya Commentary: "The moon goes straight slowly, but the sun's straight going is swift." But in Moggallāna's Ṇvādi: "From the sound 'ru', 'i' (suffix). 'O' is a substitute. 'Ravi' because it 'ravati' (roars). The sun." And in the Abhidhāna Tika: "It is said 'ravi' because beings 'ravanti' (shine) by it, being illuminated." 'Sasi' is the moon. For it is 'sasa' (a hare), the wise hare, because it 'sasati' (breathes) with grass, lives. The root 'sas' is in the sense of breathing, with the suffix 'a'. It is called 'sasi' because the mark of a hare's form is in it. For in the past, the hare king, having come in the guise of a brahmin, for Sakka, the king of beggars, having leaped into a heap of burning coals, gave up his life and offered his body. Then King Sakka, desiring that the merit of the life-giving of that wise hare, who had sacrificed his life, should be manifest for the entire eon, having pressed a mountain, and taken its essence, drew and placed the mark of the hare's form on the moon's disk. Therefore, the moon is called 'sasi' by people. But its full account should be understood by looking at the Sasapaṇḍita Jātaka. Or, it is called 'sasi' because it 'sasati' (destroys) or harms the quality of heat. The root 'sasu' is in the sense of harming, with the suffix 'ī'. It is called 'maṇḍala' because it is adorned or beautified by way of making a boundary. The root 'maṇḍ' or 'maḍi' is in the sense of adorning, with the suffix 'ala'. Or, it is called 'maṇḍala' because it 'lāti' (takes) or gathers adornment from all around. The root 'lā' is in the sense of taking, with 'maṇḍa' as an upapada, with the suffix 'kvi'. The disk of the sun is 'ravimaṇḍala'. The disk of the moon is 'sasimaṇḍala'. The sun's disk and the moon's disk are 'ravisasimaṇḍala'. The word 'maṇḍala' should also be applied to the word 'ravi'. Because the word 'maṇḍala' is understood from the dvanda compound. 'Pabhuti' means 'etcetera'. For it is an indeclinable particle signifying 'beginning' or 'etcetera'. That which has the sun's disk and moon's disk as its beginning, is 'ravisasimaṇḍalappabhuti'. The mark of the wheel on the feet is obtained. That by which it is marked is a mark. The mark of the wheel on the foot. And that mark, like sun and moon discs, is the mark of sun and moon discs, and so forth. He whose foot is adorned with such very varied marks, like sun and moon discs, is "adorned with marks like sun and moon discs," the Sugata. Or, he whose foot-wheel mark is adorned with very varied marks, like sun and moon discs, is likewise the Sugata. Him. "Worshipped by gods and humans" means to be worshipped by gods and humans. Gods (surā) are those who shine (div) with sovereignty, play, and so on. The root "sur" is in the sense of shining. Or, gods (surā) are those who are mighty, attain divine sovereignty, and shine. The root "sur" is in the sense of sovereignty and shining. Or, gods (surā) are those whose voices are beautiful. Humans (narā) are those who lead (nay) their aggregates or their own actions. The root "nar" is in the sense of leading. Gods and humans are "suranarā"; he who is to be worshipped by them is "suranarapūjito," the Sugata. Him. "Sugata" means the Buddha. For he is called Sugata because his going, his path, is good. For the Blessed One's approach to those to be trained is good, as it entirely produces their welfare and happiness. Likewise, his bodily gait, adorned with major and minor marks, is free from faults like being too fast, too slow, stumbling, dragging, pressing, stooping, crooked, or not crooked. It is like the majestic gait of a king-swan, a bull, an elephant, or a lion. And his knowledge-gait, from his aspiration up to the Great Enlightenment, is indeed good due to its blamelessness, accompanied by special qualities like vast, pure compassion, mindfulness, and effort. Or, knowing the entire world by his self-existent knowledge, by way of full comprehension, he is Sugata, for he has rightly gone (understood) by knowledge. Likewise, abandoning the origin of the world by way of abandoning, bringing it to a state of non-arising, he is Sugata, for he has rightly gone (understood). The cessation of the world, Nibbāna, by way of realization, he is Sugata, for he has rightly gone (understood). The path leading to the cessation of the world, by way of development, he has rightly gone (practiced). The meaning should be explained in this way: "Sugata" means that the defilements eliminated by the path of stream-entry, those defilements are not returned to, not come back to, not come back again to. Thus, "Sugata." Or, "Sugata" means one who has gone to a beautiful state, to perfect enlightenment, or to Nibbāna, or has attained it. Or, because he speaks the Dhamma that is real, true, beneficial, suitable for those to be trained, and appropriate, therefore he "sammā gadati" (speaks well), with the 'd' changed to 't'. Thus, "Sugata" by means of beautiful going, etc. That Sugata. They revere respectfully; reverence is "ādaro". The root "dar" with prefix "ā" in the sense of reverence, with suffix "ṇa". That reverence. "Namāmi" means "I bow" or "I worship". This is a brief explanation here. Surrounded by purity, adorned by assemblies of noble disciples, etc., purified from defilements like lust, or possessing purified adornments. By means of very beautiful radiance, by the perfectly shining rays extending a fathom from his body. One whose body is always to be delighted in. An extensive abode of glory, a foundation for the multitude of auspicious marks, which are wisdom and merit. Guarded by the senses, by the six senses like the eye, which are to be guarded and restrained. Endowed, fully endowed, possessed. Adorned with marks like the radiance of the sun and moon, having feet beautifully adorned with the marks of wheels, like the sun and moon. Or having feet with the marks of wheels, like the sun and moon, very beautifully adorned. Worshipped by gods and humans, to be worshipped by gods and humans. That Sugata, the Buddha, I respectfully bow to, I worship. The explanation of the seventeenth verse of homage is concluded. 18. By the raft of the Path, the waves of many obstacles and defilements, He crossed the flood of existence, that fearless one, reached the other shore, for the sake of beings; A refuge, a shelter, an incomparable haven, a unique ford, a foundation, A field of merit, bestower of supreme happiness, to the Dhamma-King I bow. 18. Having thus paid homage to the Sugata with the seventeenth verse, now, wishing to praise and pay homage with nine qualities such as "crossed the flood of existence," he speaks the verse beginning "Maggoḷumpena..." This, however, is... It should be understood as a Mandakkantāgāthā, composed of the bha, na, ta, ta gaṇas, and two garus, with seventeen syllables. As it is said in the Vuttodaya: “Mandakkantā has ma, bha, na, ta, ta, gā, go, with yuga, utu, assa (pauses).” Its meaning is this: In each line, if it is endowed with ma-gaṇa, bha-gaṇa, na-gaṇa, ta-gaṇa, ta-gaṇa, and a garu, and another garu, with pauses at the fourth, sixth, and seventh syllables, it is called a Mandakkantāgāthā. Here, in “yugutvassakehi,” the word “yuga” denotes the number four, as it refers to the four types of noble persons (those on the paths and fruits). The word “utu” denotes the number six, as there are six seasons: hemanta, sisira, vassanta, gimha, vassāna, sarada. The word “assa” should be understood as denoting the number seven. For in the Chappaccayaṭīkā and other texts, it is stated that “the word assa denotes the number seven.” There, the connection is: I bow to that King of Dhamma, who crossed the flood of saṃsāra, with its surging waves of delusion, hatred, and craving, by means of the raft of the path; who is a refuge, a shelter, a cave, an incomparable protection, a unique ford, a foundation, a field of merit, and a giver of supreme happiness to beings who have reached the fearless shore. I will explain this in order of meaning. “Surging waves of delusion, hatred, and craving” means the great waves and small ripples of delusion, hatred, and craving, and so forth. That by which associated phenomena are deluded, or that which itself is deluded, or that which is merely delusion—that is muho, delusion. From the root “muh” in the sense of bewilderment, with the suffix “ṇa.” Associated phenomena are struck, or that which itself is struck, or that which is merely being struck—that is paṭigho, hatred. From the root “han” preceded by “paṭi,” in the sense of harming or going, with the suffix “a.” “Han” becomes “gho.” Wishing is craving, or that which wishes—that is craving.