English
to go to the other shore of rivers, oceans, etc. The root 'tara' is used in the sense of descending. 'ra' becomes 'ta', and 'i' is added. Among humans, one ford, the unique ford, that is, the unique ford, the King of Dhamma. Just as humans crossing a river by a ford reach the far shore happily, not by a non-ford, so too, sentient beings to be trained, crossing the flood of existence by the supreme ford of the Buddha, reach the shore of Nibbāna happily, not by a non-ford, by other sectarians. Therefore, the King of Dhamma is praised as the unique ford. But in the sense of right guidance, one, being supreme, crosses, goes beyond, to the shore of Nibbāna by this, thus, the unique ford, the King of Dhamma. Sentient beings to be trained, desiring to cross to the safe shore of Nibbāna, having heard the Dhamma taught at this ford of the Buddha, having practiced in accordance with the taught Dhamma, having cut through the flood of existence with the raft of the Noble Eightfold Path, happily cross to the safe shore of Nibbāna. Therefore, the Buddha, indicated by the word 'by this', is indeed the one supreme ford for all beings. The meaning is that other sectarians are not unique fords. That unique ford. They stand firm, a support, a foundation, like a great island for all beings. A refuge, a cave, a final resort, is the meaning. They stand firm in this, thus, the firm standing, the King of Dhamma. The root 'ṭhā' with 'pati' prefix is in the sense of returning from going. Indeed, the King of Dhamma is a firm standing, a refuge, a cave, a final resort, like a great island for all beings who desire all happiness, is the meaning. That firm standing. A field of merit, a field for the seed of merit for those desiring the happiness of Nibbāna. Or, a field, a place for sowing the seed of merit for those desiring merit. It purifies, cleanses its doer, thus, merit, wholesome. The root 'pu' in the sense of cleansing, with the suffix 'ṇya'. Or, it generates a state of supreme veneration, thus, merit, wholesome. Or, it always generates what is venerated, thus, merit, wholesome. The root 'jan' with the prefix 'pūja', with the suffix 'ṇya'. The derivation of the word should be understood by the method of etymology. Or, it purifies, cleanses the remaining demerit, thus, merit, wholesome. The root 'pu' in the sense of cleansing, with the suffix 'ṇya'. It protects, guards the sown, planted seed, thus, a field, like a rice field. The root 'tā' in the sense of protecting, with the prefix 'khipa', with the suffix 'kvi'. Humans sowing seeds. It means, by making them yield great fruit, it protects the seeds. Or, where seeds are cast, are sown, that is a field. The root 'khip' is in the sense of throwing or casting. Like a field, so is a field. The King of Dhamma. But in the sense of guidance, for beings who sow seeds of merit, by making them yield great fruit, it is called a field, because it protects the merit-seeds that have been cast. Or, where seeds of merit are cast and sown by those seeking Nibbāna, that is a field. It should be understood as the King of Dhamma. A field of merits is a merit-field, the King of Dhamma. Just as the place where rice or barley grows for kings or ministers, etc., is called the rice-field or barley-field of kings or ministers, etc. Thus, the King of Dhamma, by making the merits of all the world yield great fruit, is the place where merits grow. Relying on the King of Dhamma, the various beneficial and happiness-producing merits of the world of beings grow. Therefore, it is said that the King of Dhamma is praised as a merit-field. That merit-field. "Giver of supreme happiness" means giving the supreme happiness of Nibbāna. For it is said, "Nibbāna is the supreme happiness." Here, the word 'parama' denotes the highest meaning, it is not derived from a root. Or, that which is greatly honored by the noble ones is 'parama', Nibbāna. The root 'mā' preceded by 'para' in the sense of honoring. Or, where the noble ones delight in a special way, that is 'parama', Nibbāna. The root 'ramu' preceded by 'pa' in the sense of delighting. But in the Abhidhānaṭīkā, it is said, "That which kills the enemy (mara) is 'parama'. That which delights in an excellent state is 'parama'. (With the suffix 'ṇa')." Its happiness is supreme happiness. Supreme or highest happiness is supreme happiness. He who gives that is the giver of supreme happiness, the King of Dhamma. The root 'dā' in the sense of giving, with 'paramasukha' as an upapada, and the suffix 'kvi'. It is said that the King of Dhamma gives the happiness of Nibbāna to trainable beings through his Dhamma teaching and by accepting the four requisites. That giver of supreme happiness. The King of Dhamma is the Buddha. For he delights gods and humans with worldly and supramundane Dhamma. He pleases with Dhamma, therefore Dhamma-rāja. Or, having attained Buddhahood solely by the Dhamma of perfections, he became a king, therefore Dhamma-rāja. Or, born as a king solely by the Dhamma of perfections, he is called Dhamma-rāja. "I bow to that Dhamma-rāja" is the connection. This is a brief explanation here. That Dhamma-rāja, who crossed the flood of existence, the current of ocean water, called the flood of cyclic existence, with its great waves and small ripples, surging with the waves of delusion, aversion, and attachment, which are called delusion, hatred, and craving. He crossed it with the raft of the Path, which is called the eight-membered path. Fearless, secure, or free from fear due to the absence of birth and so on. Attained the other shore, reached and realized the shore of Nibbāna. A refuge for beings, for all beings, a protection by way of protecting. A shelter by way of sheltering. An incomparable refuge for all beings, an unequalled support. A unique ford for those going to the other shore of Nibbāna. A support for all beings, like a great island, a foundation. A field of merit for those desiring the happiness of Nibbāna, a field for the seed of merit, or a field for those desiring merit, a place for sowing the seed of merit. Giving supreme happiness, the ultimate happiness of Nibbāna. The Dhamma-rāja, the Buddha, who delights beings with worldly and supramundane Dhamma. Or the Buddha who became a Buddha solely by the Dhamma of perfections. I bow with the three doors. The explanation of the eighteenth verse of homage is concluded. 19. The Sage-King, who worked for others' good, was seated at the Kaṇḍamba tree's root; A wondrous, swift, eye-pleasing, blazing net of fire, Destroying evil nets, a miracle performed, abandoned by other sages. I venerate that best one, born of supreme joy, endowed with powers. 19. Thus, having paid homage to the Dhamma-rāja with the eighteenth verse, now, desiring to praise and venerate the Sage-King for his qualities such as the psychic miracle at the foot of the Kaṇḍamba tree in Sāvatthī, he speaks the verse beginning "Kaṇḍambaṃmūle...". This (verse), moreover, is composed of *matana*, *yayaya* meters, and has five, six, seven, and three caesuras, and eighteen syllables... Here, "ehi yuttā kusumitalatā vellitāgāthā" should be understood. It is said in the Vuttodaya: "Mo, to, no, yo, yā, kusumitalatā vellitākkhutvisīhī." This is the explanation here: That gāthā in which, in each line, there are five, six, or seven of the akkhu, tu, and isi groups, and the mo-group, to-group, no-group, yo-group, and two yā-groups are joined, that gāthā is called Kusumitalatā Vellitā. Here, the word "akkha" means the five sense faculties, so the word "akkha" should be understood as signifying the number five. Since seasons are sixfold —winter, cold, spring, summer, rainy, autumn— the word "utu" should be understood as signifying the number six. The word "isi" should be understood as signifying the number seven, because Buddhas like Vipassī are sevenfold. There, the Muninda, who was a benefactor to others, and was seated at the foot of the Kaṇḍamba tree, swiftly performed a miracle. I worship that Muninda, I pay homage, this is the connection. I will explain it here in order of meaning. "Parahitakaro" means one who does good, who does what is beneficial for all beings, for others, by himself. "Hita" is that by which happiness increases, or "attha" is purpose. The root "hi" is in the sense of increasing. It means that worldly and supramundane happiness increases for those who possess it. "Parahita" is the good of others, one who does that is "parahitakaro," the Muninda. For he, from the time he received the prophecy at the feet of Dīpaṅkara Bhagavā, abandoning his own happiness, for the welfare and happiness of the world of beings, for four asaṅkheyya periods and a hundred thousand kappas, practiced the thirty perfections and the five great sacrifices. And when he attained Omniscient Buddhahood, for forty-five years, by teaching the Dhamma, he brought worldly and supramundane welfare and happiness to the world of beings. Thus he is praised as "parahitakaro." "Yo" means whoever, of whatever kind. "Munindo" means the Buddha. He is called Muninda because he is the lord of the five types of munis: the householder muni, the homeless muni, the trainee muni, the perfected muni, and the Paccekabuddha muni. In "Kaṇḍambamūle," the word division is "kaṇḍa-amba-mūle." According to the meter, For the sake of meaning, the point comes. Meaning: near the white mango tree planted by the park-keeper named Kaṇḍa, of King Pasenadi of Kosala. And here, Kaṇḍa is his name. Or else, `kaṃ` is said to be happiness; he goes to, reaches that (happiness), thus Kaṇḍa, the park-keeper. With `kaṃ` as a prefix, the root `ḍi` in the sense of going, with the suffix `ṇa`. Or `kaṃ` is said to be water; he knows how to sprinkle that (water) on trees, thus Kaṇḍa, the park-keeper or garden-master. By people desiring fruit, it is gone to, approached, thus `ambo`, the white mango tree. The root `ama` in the sense of going, with the suffix `bo`.