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because of his great splendor, thus Akka, the sun. The root Akka is in the sense of praise. And he is the Sage-Lord, and he is Akka, thus Munindakka. Or, the Sage-Lord is like Akka, the sun, thus Munindakka, the Buddha. Just as the sun, dispelling the darkness and gloom in one world-system with its thousand rays, moves about shining, illuminating day by day a region of nine hundred thousand yojanas, or a region of thousands of crores, or the ten directions; even so the Blessed One, dispelling the darkness of ignorance of those to be trained in the ten-thousand world-systems that are the Buddha-field, moves about shining, illuminating day by day the multitude of beings to be trained in that particular direction with the light of the Four Noble Truths. Thus he is praised as Munindakka, according to the appropriate context. This compound simile should be understood as a humble simile. Suddha means pure, free from defilements like lust. That which is purified, that which becomes pure, is Suddha, the three existences. The root Sudha is in the sense of purity. Tibhavakuhara means the lotus-pond of the three existences. Or, beings exist in the three existences like a lotus-pond, thus bhava. The root Bhū is in the sense of existence, with the suffix ṇa. The three existences are tibhava: the realms of sense-desire, form, and formlessness are taken. Ku is said to be water, that which carries it is kuhara. The root Ku-pubba-hara is in the sense of carrying, with the suffix a. And the three existences are that kuhara, thus tibhavakuhara. Or, the three existences are like a kuhara, thus so. In that tibhavakuhara. Kamala kathita means it should be said as uppala (lotus). Kaṃ (water) alayati (adorns) or beautifies, thus kamala, the lotus. The prefix Kaṃ-sadda and the root Ala are in the sense of adornment, with the suffix a. Or, that which is desired, wished for, is kamala. The root Kam is in the sense of desire, with the suffix alapaccaya. Kamala is said to be uppala, thus kamalakathita. Vineyyappāṇogha is a division of words as vineyyapāṇaogha. The meaning is the multitude of beings to be trained. Vineyya means to be trained, to be tamed by the Teacher, a being. The prefix Vi-pubba-ni and the root Dama are in the sense of taming, with the suffix ṇyo. Pāṇa means that by which beings live, the faculty of life. The root Paṇa is in the sense of living, with the suffix ṇa. That is his at That which exists in that is a living being, a creature. The 'ṇa' suffix is for existence. And that living being is to be trained, thus 'living being to be trained'. That which goes, moves, acts with its parts is a flood, a multitude. The root 'han' with 'ava' means 'going', with 'ṇa'. 'Ava' becomes 'o'. 'Han' becomes 'gho'. A flood, a multitude of living beings to be trained, thus 'multitude of living beings to be trained', that. By the excellent rays of Dhamma, meaning by the rays called supreme Dhamma. Here, Dhamma means that which, when beings practice as instructed, holds them, preventing them from falling into the four lower realms and the suffering of the cycle of existence. The root 'dhar' for 'holding', with 'ramma' suffix. And it holds by destroying the defilements that produce the lower realms, etc. - that is the meaning. The Four Noble Paths and Nibbāna are obtained directly. Why? Because the Noble Path is the destroyer of defilements by way of their complete eradication. And Nibbāna, by way of escape, having become its object, is the cause for the attainment of that goal. The Four Noble Fruits and the Dhamma of study are obtained indirectly. Why? Because the Fruit, by way of calming and abandoning defilements to be destroyed by the Path, proceeds in accordance with the Path. And because the Dhamma of study, by way of abandoning by suppression, is the cause for its attainment. Or, Dhamma is that which shakes, trembles, moves, destroys defilements; this is the Four Noble Paths. The root 'dhun' for 'shaking', with 'ramma'. Dhamma is that which is held, penetrated, realized by the Noble Ones by way of making it an object; this is Nibbāna. The root 'dhar' for 'knowing'. Dhamma is that which destroys, calms the latent tendencies of defilements abandoned by the Path; this is the Noble Fruit. The root 'dhaṃs' for 'destroying'. Dhamma is that which holds its own nature and is held by the wise, not by fools; this is the Dhamma of study. Dhamma and Dhamma and Dhamma and Dhamma, by way of ellipsis, ten kinds of Dhamma are obtained. This is stated in the Cāṭṭavimāna – The Dhamma, free from passion, unmoving, sorrowless, The unconditioned Dhamma, not repulsive, This sweet, excellent, well-divided Dhamma, This Dhamma, I go to for refuge. Thus. This is the explanation here. O youth, This Dhamma, The path-Dhamma, Is the fading of passion, Free from passion. This Dhamma, The fruit-Dhamma, Is free from agitation, Free from craving called agitation, Free from sorrow, Free from sorrow. This Dhamma, The Nibbāna-Dhamma, Is unconditioned, Free from the conditioned. Unrepugnant, Unopposing, Sweet, Sweet with meaning and expression. Excellent, Of excellent quality, Well-divided, To be well-divided. This Dhamma, The Dhamma of study, Go to it as a refuge, Approach it as a refuge. Here, indeed, all passion, such as sensual passion, is dispassioned, abandoned by this, thus "fading away of passion" is said to be the path. Because craving, called agitation, and sorrow, characterized by inner burning, are completely destroyed at their arising, "free from agitation, free from sorrow" is said to be the fruit. Because it is unconditioned by any cause, "the unconditioned Dhamma" is said to be Nibbāna. And because it illuminates non-opposition, because it is endowed with meaning and expression, because it reveals excellent qualities, and because it is well-divided, all the Dhamma of study is said to be "unrepugnant" and so on. For it is said in that commentary: "Here, 'fading away of passion' is said to be the path. 'Free from agitation, free from sorrow' is the fruit. 'The unconditioned Dhamma' is Nibbāna. 'Unrepugnant, sweet, excellent, well-divided' refers to all the aggregates of Dhamma divided by the three Pitakas." Here, however, generally Dhamma is tenfold. But specifically, the Dhamma of study is intended. Why? Because it is said "you teach well." "Raṃsī" means "they are enjoyed, they are tasted," thus "raṃsī." Or "beings taste, enjoy by this," thus "raṃsī." The root "ras" means "to taste, to enjoy," with "a" and "ī." Or "it is loved, it is cherished by people," thus "raṃsī." The root "ras" means "to love." With the insertion of "niggahīta." "Vara" means supreme, to be chosen, to be desired, thus "vara." Or it wards off, prevents what is inferior, thus "vara." The root "var" means "to desire" or "to ward off," with "a." And that Dhamma is a ray, thus "Dhammaraṃsī." Or a ray of Dhamma, "Dhammaraṃsī." This compound, however, is of the nature of non-distinction... spoken by the messenger. And that excellent one is a Dhamma-ray, thus Dhamma-ray-excellent, by those Dhamma-ray-excellents. "He thoroughly awakened" means he thoroughly enlightened, developed, by penetrating the Four Noble Truths. Just as the sun, by touching with its rays, develops the lotus born in the pond called a hollow, even so the Blessed One, by his rays called Dhamma-teaching, dwelling in the cycle of existence called the lotus-pond, penetrating the Four Noble Truths, the multitude of beings to be disciplined, called lotuses, who have the basis of merit and are worthy of penetration, awakened and developed them with the fruit of Dhamma, so it is said. "And of widespread fame" means renown spread throughout the three worlds. It means a voice of praise spread by virtues like morality. And the word "ca" here is merely for filling the line. "Byāpito" means that which specifically or variously spreads or increases. The root "āpadhātu" with "vi" means to spread or to increase. Or "byāpanaṃ" is "byāpitaṃ". "Kittinaṃ" is that which is praised, extolled. This is an agentive noun. The act of praise is obtained. "Kittinaṃ" is that which is praised, extolled by gods and humans, a voice of praise. The root "kitt" means to extol, with "yu". "Byāpitakkittino" is he whose fame, whose voice of praise, is widespread, the Lord of Sages. Him. For the Blessed One, the sound of praise, extolled by gods and humans in the three worlds, by virtues like morality, and by qualities like "Arahant, Perfectly Self-Enlightened," ascends even to the highest existence, thus it is said "of widespread fame." "The sole eye of the three worlds" is parsed as "eka cakkhu" (sole eye) in "tiloke" (in the three worlds). It means the one wisdom-eye of the three worlds, called the sensuous, fine-material, and immaterial realms. "Three worlds" is "tilokaṃ". "Tilokekaccakkhu" is he whose wisdom-eye is like the one eye of that world, the Lord of Sages. And here, the word "ekacakkhu" is elided, as in "brahmassarotiādīsu". Or, "Tilokekaccakkhu" is the Lord of Sages, who has become, who has attained, the one wisdom-eye of the three worlds. Instead of saying "tilokekaccakkhubhūtaṃ", the word "bhūta" is elided to preserve the meter. It is said, "One Eye of the Three Worlds." Or, having become the one wisdom-eye of the three worlds, he sees all phenomena. Thus, "One Eye of the Three Worlds," the Lord of Sages. That. For the Blessed One, by being the wisdom-eye himself and by producing it in beings, becomes the eye, the knowledge, the Dhamma, the Brahma of the three worlds. For it is said in the Madhupiṇḍika Sutta: "That Blessed One, friends, knowing, knows; seeing, sees. He is the eye, he is the knowledge, he is the Dhamma, he is the Brahma. He is the speaker, the proclaimer, the guide to the goal, the giver of the deathless, the master of the Dhamma, the Tathāgata." Therefore, he is praised as "One Eye of the Three Worlds." "Endurer of the Unendurable" means enduring what ordinary people find extremely difficult to endure.