English
As stated in the Abhidhānappadīpikā: "Bodhi is in the sense of omniscience, and the noble path, in feminine gender." Bodhi, Bodhi, Bodhi, in the sense of a single form. "Pemo" is loving, or "pemo" is what should be loved. The root "pī" means to satisfy or to desire, with the suffix "ma". Love for Bodhi is "bodhipemo," hence "bodhipemato." It is said that the Blessed One loved the knowledge of Bodhi a hundred times, a thousand times, a hundred thousand times more than children, wife, and limbs. As stated in the Vessantara Jātaka: "My two sons are not hateful to me, Devī Maddī is not hateful; Omniscience is dear to me, Therefore, I gave my dear ones." "Alaggamānaso" means having a mind unattached to children, wife, limbs, and so on. "Laganaṃ," "saṅganaṃ" is "laggo," meaning attachment or clinging. "Lagati," "saṅgati," "allayati" is "laggo." The root "lag" means to cling or to be attached, with the suffix "ga". "Na laggo" is "alaggo," or "alaggo" means there is no attachment to children, wife, limbs, and so on. "Manati," "jānāti ārammaṇaṃ" is "mano." That same is "mānaso." "Alaggo mānaso yassa so" is "alaggamānaso," the Conqueror. "Atthikassa" means to one who desires children and wife, to a beggar, to a recipient. "Attho kāmo assa atthīti atthiko," with the suffix "ṇiko." To that "atthika." "Adāsiyeva" means he gave with a mind of generosity and favor, with a volition of renunciation connected with knowledge. Indeed, the Bodhisatta, when perfecting the perfections, even while being with passion, hatred, and delusion, to the beggars who came and went, Having cut off the adorned and prepared head, having drawn out the throat-blood, having gouged out the well-anointed eyes, having renounced a son, the lamp of the family line, and a pleasing wife, without attachment, like a lump of spittle, it is possible to attain the knowledge of Perfect Self-Enlightenment by giving, not by not renouncing even one's children, wife, limbs, and life. Indeed, without renouncing the five great renunciations, there has never been anyone who became a Buddha. But Paccekabuddhas and noble disciples, even without renouncing children, wife, limbs, and life, are indeed capable of attaining the knowledge of Paccekabuddha or noble disciple enlightenment. For that very reason, the Blessed One alone is praised as, "Who else is there who gave even his children, wife, limbs, and life, with a mind unattached due to love for enlightenment?" And this is stated in the commentary on the Vessantara Jātaka: "All Bodhisattas, without having renounced these five great renunciations— the renunciation of wealth, the renunciation of children, the renunciation of wife, the renunciation of limbs, and the renunciation of life— have never become Buddhas." Having thus praised the Blessed One with the qualities of the five great renunciations, now, desiring to praise him with the quality of fulfilling perfections like giving, he says "dānapāramī" (perfection of giving) and so on. Therein, "giving" (dāna) is of three kinds: namely, the intention to renounce, abstinence, and the object to be given. Indeed, in the place where it is said, "Faith, shame, and wholesome are giving," the intention to renounce is called giving. In the place where it is said, "He gives fearlessness," abstinence is called giving. In the place where it is said, "He gives a gift, food, drink," the object to be given is called giving. Therein, the intention to renounce is giving, as it gives (deti). Or, the object to be given is giving, as it is given (denti). Or, by this (act), the object to be given is giving. Abstinence is giving in the sense of cutting off, or in the sense of severing. For when it (abstinence) arises, it gives (dāti) and severs (lunāti) the intention of immorality, called fear and terror, thus it is giving. The object to be given is giving because it is given (diyyati). Here, however, three kinds of giving are intended. The meaning of the word "pāramī" has already been stated below. Or else, it is "pāramī" because by it one goes (eti, gacchati) to the other shore, Nibbāna. With "pāra" as a prefix, the root "i" (to go) in the sense of motion, and the suffix "kvi". The word division should be made as "pāraṃ iti". Giving... The perfection of giving, the perfection of giving. From that, the perfection of giving. Beyond that, another. Beginning with the perfection of virtue, virtue means virtue. Virtue means concentration in the element of virtue. It means that one concentrates, or brings together, bodily and verbal actions. Virtue means that one concentrates and is composed, not scattering, by means of the good conduct of bodily actions, etc. Or, virtue means that by which one concentrates the mind. Or, virtue means that which one upholds. Virtue means the element of upholding. It means that it firmly upholds good qualities as a foundation. Or, virtue means that by which good people uphold good qualities. Or, virtue means that which is upheld and cherished by good people, brought into the core of their hearts. Or, virtue means that which upholds that person endowed with it, preventing their rebirth in states of woe, leading to a good destiny and Nibbāna. Virtue itself is a perfection, the perfection of virtue. That which begins with this is called "beginning with the perfection of virtue." Here, the word "beginning" includes the perfections of renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity. As it is said in the Buddhavaṃsa Pāḷi: "Giving, and virtue, and renunciation, Wisdom, with energy as the fifth; Patience, truth, determination, Loving-kindness, equanimity—these are the ten." The word "pi" here means "collecting." By this, it collects the five great sacrifices. "Fulfilled" means that he accomplished the fulfillment for the sake of supreme perfect enlightenment. Indeed, from the time the Blessed One, having gathered the eight qualities at the feet of Dīpaṅkara, made his aspiration for Buddhahood, throughout countless existences, striving to attain supreme perfect enlightenment, there was no giving that was not given, no virtue that was not protected. There was no perfection that was not fulfilled. He accomplished an exceedingly great fulfillment. Indeed, the Blessed One, as a Bodhisatta, surpassed the water in the four great oceans and gave more blood. He surpassed the dust of the entire earth and gave more flesh. He surpassed Mount Sineru, the king of mountains, and gave more heads. He surpassed the multitude of stars in the sky and gave more eyes. Therefore, it is said in the Jinālaṅkāra: – He gave blood more than the water in the ocean; Having conquered the earth, he gave flesh equal to the earth; More than the measure of Mount Meru, he gave his head with the diadem; More than the stars in the sky, he gave his eyes. (Vasantatilaka Gāthā) Here, "so" means that Bodhisatta of such a kind. "Sāgare" means in the four great oceans. "Jaladhikaṃ" means making it more than water. "Rudhiraṃ adāsi" means he gave the gift of blood. "Bhūmiṃ parājiya" means having surpassed the dust of the dusty earth, he gave more of his own body-flesh. "Meruppamāṇamadhikaṃ" means making it more than the measure of the king of mountains, which is sixty-eight hundred thousand yojanas high. "Samoḷisīsaṃ" means he gave his consecrated head together with the diadem. "Khe" means in the sky at the edge of the Cakkavāḷa mountain. "Tārakādhikataraṃ" means making it more than the form of stars, constellations, and so on. "Nayanaṃ adāsi" means he gave the gift of eyes. This is how the meaning should be understood here. "Tāsamiddhiyopayātamaggataṃ" is parsed as "tāsaṃ iddhiyā upayātaṃ aggataṃ". "Tāsaṃ" means of those Pāramīs. "Iddhiyā" means by success, and this is an instrumental case indicating cause. "Upayātaṃ" means attained. "Aggataṃ" means the supreme state of all beings, meaning the state of Buddhahood which is excellent. That word "aggataṃ" is the object of the word "upayātaṃ". And here, the word "agga" is an adjective meaning supreme, and it is an uninflected stem. Or, "agga" means he who attains the supreme state, or the excellent state of Buddhahood, hence "aggo", the Conqueror. The root "agg" means to go, with the suffix "a". "Aggataṃ" is the state of being agga. For the Bhagavā is the foremost, the most supreme, the most excellent of all beings in the infinite world-systems. This has been said in the Dasanipāta Aṅguttarapāḷi: "Bhikkhus, as far as there are beings, whether footless or two-footed, or four-footed or many-footed, whether with form or formless, whether percipient or non-percipient or neither percipient nor non-percipient, the Tathāgata is declared to be the foremost among them, the Arahant, the Perfectly Self-Enlightened One." "Tamekadīpakaṃ" is parsed as "taṃ ekadīpakaṃ". "Taṃ" means the Conqueror. "Ekadīpakaṃ" means the sole refuge of all beings. or a place of refuge. For the word "dīpa" (island/lamp) is a word signifying refuge and support, derived from the root "patiṭṭha" (to stand, to be established). Indeed, it is said in the Saṃyutta Commentary: "An island (dīpa) in the sense of establishing." Or, "dīpaka" (island/lamp) is the Conqueror, because beings take refuge and stand firm here, as a place of refuge. The root "dīpa" (to shine/to stand firm) with the suffix "aka" (agent/place). The word "eka" (one) is a numerical indicator. "Eka-dīpaka" is the Conqueror, who is one, a single island/lamp. Or, "eka-dīpaka" means a single Buddha, who is a refuge and support for humans, a refuge and support for all beings, like an island in the ocean. This is the meaning of the word here. "Dīpa" (island/lamp) means it shines in the midst of water. Or, "dīpa" means water gathers here in two ways. That same is "dīpaka." That same Conqueror, having become one Buddha, comes and goes, proceeds, thus "eka-dīpaka." Just as an island in the great ocean is a refuge and support for people whose ships have broken,