English
From the root “is” in the sense of wishing, with the suffix “a.” “Is” becomes “ā.” Delusion and hatred and craving are muhapaṭighāsā. Those of which these are the beginning are muhapaṭighāsādi, meaning greed and other defilements. Here, the word “ādi” (and so forth) includes pride, wrong view, doubt, sloth, restlessness, shamelessness, and fearlessness of wrongdoing, as well as unwholesome states of consciousness. “Uddhaṃ udakaṃ lola” (water surging upwards) "Ullola" means it agitates, a great wave. From the root "upubbalola" in the sense of agitating. Or, "ullola" means it goes to the shore. From the root "ula" in the sense of going, with the suffix "ola". "Vīci" means it collects wonders, a small ripple. From the root "vi" with "ci" in the sense of collecting, with the suffix "kvi". "Ullola" and "vīci" make "ullolavīci". In some books, the reading "kullolavīci" is seen. That is not suitable. Why? Because the word "kulla" means a raft. The word "ullola" itself means a great wave. As it is said in the Abhidhānappadīpikā: "Ullola, also kallola, is said of great waves." And in the Mūlapaṇṇāsaṭṭhakathā, it is said: "Kulla is a bundle made for crossing, tied together. But spread out and tied, like a mat or a basket, is a raft." The "ullolavīci" are the obstacles of mutual striking, and so on. Since these are present in this flood of existence, it is "muhapaṭighāsādiullolavīci". This is a taddhita suffix at the end of a compound. Like "pītisukhaṃ", "mahāsannaṃ", "rattidivaṃ", and so on. Thus, the meaning of the words here should be understood. "Pīti" and "sukha" make "pītisukhaṃ". That is present in this jhāna, or exists in it, so "pītisukhaṃ", the jhāna. A great seat is "mahāsanaṃ", its state is "mahāsannaṃ". Night and day are "rattidivaṃ". That which is done night and day is "rattidivaṃ". Or, "muhapaṭighāsādi ullolavīci" is like "ullolavīci", it refers to the flood of existence. This is a simile, a bahubbīhi compound. Just as in the great ocean, there are fearsome great waves and currents, and fish and sea monsters like crocodiles, whales, and porpoises, similarly, defilements like delusion, unwholesome states of mind, and the many terrifying sufferings arising from them, such as birth, old age, sickness, and death, and the aggregates, are said to be present. "Saṃsārogha" means the flood of existence, the current of ocean water. "Saṃsāra" means it flows, goes, or proceeds repeatedly and without interruption. From the root "saṃ" with "sar" in the sense of going, with the suffix "ṇa". The meaning is that the aggregates, elements, and sense bases proceed without interruption. Therefore, it is said in the commentaries: And the succession of aggregates, and of elements and sense-bases; Continuously proceeding, is called saṃsāra. Having covered and overwhelmed beings, it strikes down and carries away below, thus it is an 'ogha' (flood), a current of water. The root 'han' with prefix 'ava' in the sense of carrying away, with 'ṇa' suffix. 'Han' becomes 'gho'. The word 'ava' means covering. Or, having made beings that have fallen into it sink down, it causes them to be crushed, thus it is an 'ogha', a current of water. The root 'han' with prefix 'ava' in the sense of sinking down, with 'ṇa' suffix. The word 'ava' means the lower part. Like a flood, thus 'ogha', which is saṃsāra. Or, having covered, overwhelmed, and overcome the aggregates of beings, it strikes and carries them away in the cycle of existence, thus 'ogha'. Or, it crushes and causes the aggregates of beings to sink in the cycle of existence, thus 'ogha'. Here, defilements like lust are obtained. Saṃsāra itself is the flood, 'saṃsārogha'. That 'saṃsārogha'. Here, "Maggoḷumpena" is to be split as "magga-oḷumpena". The meaning is "by means of the raft, which is the eightfold path". And here, 'magga' is called the Noble Eightfold Path. Buddhas and Noble Disciples go along, they go to the unreached direction, Nibbāna, thus it is 'magga' (path). The Eightfold Path. The root 'magg' in the sense of going, with 'a' suffix. Indeed, it is said in the Paṭisambhidāmagga: "By this path, Buddhas and disciples go to the unreached direction, Nibbāna, thus it is the Eightfold Path." Or, it searches for Nibbāna, thus 'magga'. Or, it is searched for and sought by those who desire Nibbāna, thus 'magga'. The Eightfold Path. The meaning is that it is shown by knowledge. The root 'magg' in the sense of searching, with 'a' suffix. This is said in the Mahāvagga Saṃyutta Commentary: "Why is it called 'magga'? Because it searches for Nibbāna, and because it is searched for by those who desire Nibbāna." Or, it is practiced and followed, thus 'magga'. The meaning is that the Eightfold Path is practiced by those who desire Nibbāna. 'Uḷu' is said to be water. From that, it protects, thus 'uḷupo'. That same, by way of the 'niggahīta' (nasal sound) coming, becomes 'uḷumpo', a raft. The root 'pā' with the prefix 'uḷu' in the sense of protecting, with 'kvi' suffix. The path itself is the raft, 'maggoḷumpo'. Or, the raft called 'magga' is like that. Or, the raft similar to the path is like that. Or, the path is like water... (The path is) like a raft, and the path and the raft (make) "path-raft". Or, the raft itself is the path, (thus) "path-raft". Or, the path is designated as a raft, thus. Or, the path is similar to a raft, thus. Or, the path is like a raft, thus. The raft and the path (make) "path-raft"— in this way, the meaning of the word should be understood as a simile of identity, by way of the meaning of indifference, and by way of the meaning of one's own side and the other's side. By that path-raft. "He crossed" means he crossed. For the King of Dhamma, by the boat of the eightfold path, having crossed the flood of transmigration, reaches the shore of Nibbāna. Past Buddhas reached it. Future Buddhas will reach it, thus it is said. For it is said in the Mahāvagga Saṃyutta: The sole path, seeing the end of birth, The compassionate one knows the path; By this path, they crossed before, They will cross, they cross the flood. And in the Buddhavaṃsa: Having cut off the stream of transmigration, Having destroyed the three existences; Having boarded the Dhamma-boat, I ferry many people across. "Abhaya" (fearless) means freedom from fear due to the absence of fears such as birth, old age, sickness, and death. For that Blessed One is called "Abhaya" because there is no fear for him. Or, "Abhaya" means safety. For Nibbāna is called "Abhaya" because there is no fear of birth, etc., in it. In this second alternative, that word is an adjective for the word "pāranti". In "Pārapattanti" (reached the other shore), "pāra" (the other shore) refers to Nibbāna, by way of being the far shore of the cycle of transmigration. For it protects (pāti) from water, thus "pāra" (shore), like the shore of the ocean. The root "pā" (to protect) with the suffix "ra". Or, it enables (pāreti), empowers, to ward off waves, etc., thus "pāra". The root "pāra" (to empower) with the suffix "a". It is called "pāra" as if it were the other side. However, in the definitive sense, the meaning of the word should be understood thus: It protects (pāti) from the fear of birth, etc., thus "pāra". Or, it enables (pāreti) one to ward off the fears of birth, etc., thus "pāra", Nibbāna. He reached it, attained it, thus "pārapatto" (one who has reached the other shore), the King of Dhamma. The root "pad" (to go) with the prefix "pāra" and suffix "ta" (in the sense of motion). Or, by the method of "freed, he would free" and so on, of the entire great aspiration that arose, of the suffering of transmigration... Having reached the end, the limit, of omniscience and other qualities, thus 'pārapatto' (reached the end), the King of Dhamma. The word 'pāra' indeed signifies 'end' or 'limit'. That 'pārapatta'. 'Pajā' means all beings. They are called 'pajā' because they are born, produced, in various ways by kamma and defilements. Of those 'pajā' (beings). 'Tāṇa' means refuge, in the sense of protecting. He protects, guards beings from the fear of samsara, thus he is 'tāṇa', the King of Dhamma. The root 'tā' is used in the sense of protecting. Or, 'tāṇa' means refuge, in the sense of fully protecting beings from the suffering of the cycle of samsara. Indeed, that King of Dhamma, giving the happiness of the path, fruit, and Nibbana through Dhamma teaching, protects and guards beings from the suffering of the cycle of samsara, thus he is called 'tāṇa'. That 'tāṇa'. 'Leṇa' means shelter, in the sense of hiding. Beings afflicted by the fear of birth and so on hide, take shelter here, thus he is 'leṇa', the King of Dhamma. The root 'lī' is used in the sense of hiding. Or, 'leṇa' means shelter, in the sense of hiding by those who see the fear of samsara. Indeed, that King of Dhamma is called 'leṇa' because those who seek liberation from samsara hide, take shelter here. That 'leṇa'. Indeed, it is said that the King of Dhamma is the refuge, shelter, resort, ultimate goal, and place for all beings afflicted by the fears of samsara. 'Asamasaraṇa' means an incomparable reliance for all beings. There is no one equal or similar to him in qualities like virtue, thus he is 'asama' (incomparable), the King of Dhamma. One goes, resorts, relies on him, thus he is 'saraṇa' (refuge), the King of Dhamma. The root 'sara' is used in the sense of going. Being incomparable and unequalled, he is a refuge, thus 'asamasaraṇa', the King of Dhamma. This is a 'sambhāvanā-kammadhāraya' compound. Indeed, the King of Dhamma, being the giver of all kinds of happiness and prosperity, is an uncommon, incomparable refuge, reliance, and ultimate goal for all beings – this is the meaning. That 'asamasaraṇa'. 'Ekatittha' means the sole ford for those going to the other shore of Nibbana. One crosses, goes beyond, by means of this, rivers, oceans, etc., thus it is 'tittha' (ford). It is understood as the place for descending