English
by which beings, when overcome, cry out and lament. The meaning is that he causes their absence in the minds of those to be trained through the knowledge of his teaching. Or, “karoti” means “he who makes,” the Buddha. That is “kara.” “Abhaya” means fearless, due to the absence of fears such as the fear of birth. Here, fear is of four kinds: fear of mental agitation, fear of knowledge, fear of the object, and fear of moral shame. Among these, “bhaya” is that by which one is agitated in mind, the fear of mental agitation. “Bhaya” is that by which one is agitated after discerning with knowledge, knowledge. “Bhaya” is that from which one is agitated, the fear of the object. “Bhaya” is that by which one is agitated from evil, the fear of moral shame. The root “bhī” means fear. However, in the Mahāniddesa Pāḷi, fears such as the fear of birth, fear of old age, fear of sickness, fear of death, fear of kings, fear of thieves, fear of fire, fear of water, fear of self-reproach, fear of others' reproach, fear of punishment, fear of an unfortunate destiny, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of livelihood, fear of ill repute, fear of timidity in assemblies, fear of intoxication, fear of an unfortunate destiny, and so on, are included. “Abhaya” is he for whom there are no fears, the Buddha. By the path of Arahantship, all defilements, which are the causes of those fears, are removed. by having cut off, all fear is not, this is the meaning. Again, "the leader to the fearless state," here, the word "fearless" is an adjective to the word "state." The word "state" is the object of the word "leader." The meaning of the word "fear" has been stated below. There is no all fear in this Nibbāna, thus it is fearless, Nibbāna. Buddhas, Paccekabuddhas, Arahants stand, arise in this, thus it is a state, Nibbāna. He leads those to be trained, thus he is a leader, the Buddha. The root "nī" is in the sense of leading, with the suffix "ṇvu." That Buddha, by teaching the Dhamma for the attainment of the path and its goal to worthy young men, leading them to the knowledge of the path and fruit, leads them to the state of Nibbāna, this is the meaning, that leader. Again, "I bow to the leader," "I bow, I revere the leader, the Buddha," this is the connection. There, "leader" means he leads those to be trained from the ocean of transmigration to the shore of Nibbāna, thus he is a leader, the Buddha. For just as a boatman leads people from the near shore to the far shore by boat, even so, he leads beings by the boat of the path factors from the ocean of transmigration to the shore of Nibbāna, causes them to reach it, this is the meaning. Or, "leader" means by having gone to the state of being the chief of the three worlds, he is the leader, the chief, the best, the elder. For he leads, goes, attains the state of being the chief, thus he is called a leader. The root "nī" is in the sense of going, with the suffix "ṇvu." But here in this world, having first broken open the egg-shell of ignorance for all beings who are in the egg of ignorance, by the Arahant path, and by having been born with a noble birth, he has gone to the state of being the best, the chief, the elder of all beings, this is the meaning. That leader. "I bow" means "I respectfully bow with the three doors," this is the meaning. Here, in the present tense "mī" ending, by the rule "kvacidhātutyādisuttena," the "e" substitution occurs. This is the meaning according to the literal sense, etc. Since the word "nameti" is a finite verb, its etymological explanation should not be made. For it has been said by grammarians: "For established words, finite verbs, indeclinables, and prefixes, and vocatives, and pronouns, in these six, no analysis is made." That word "nameti" is a finite verb with the "mī" ending of the present tense, active voice, in conjunction with the root "namu." The literal meaning of the root "namu" is the act of bowing. The wholesome thought-arising, thus reckoned, is taken primarily. The meaning expressed by the 'mi' ending, a person of that nature, possessing arising, characterized by that thought-arising, is taken secondarily. But the meaning expressed by the entire word-group is taken as the specific action of the root meaning, being the agent among agent and object states, and being in the present time among past and other times. This is the summary here. The detailed explanation, however, should be understood thus. The meaning of the root 'nam' is taken primarily as: the wholesome thought-arising, predominated by faith, volition, and wisdom, proceeding in the manner of veneration, generating bodily and verbal expressions, making the qualities of the Buddha, such as Sugata, the object; and the wholesome thought-arising proceeding in the manner of veneration at the mind-door, without generating the two expressions. The wholesome thought-arising, proceeding by way of recollecting the Buddha's qualities, preceded by wise attention and followed by others, is taken by way of result-analogy. The ultimate result, reckoned as pertaining to this life and the next, or the absence of obstacles like illness, and the happiness of heavenly and liberation attainments, is taken by way of cause-analogy. Earlier veneration is taken by way of similarity-analogy. The designation of veneration is taken by way of location-analogy. The base, door, and object are taken by way of location-analogy. The person or substance characterized by the quality of veneration is taken by way of quality-analogy. The state of being excellent, mediocre, or inferior is taken by way of possessor-of-quality-analogy. Veneration as a component part is taken by way of part-analogy. Veneration as a collection is taken by way of collection-analogy. Earlier wholesome thought-arising is taken by way of proximity-analogy. Later wholesome thought-arising is taken by way of closeness-analogy. The state of being without activity of ultimate phenomena that are wholesome thought-arisings of bowing is taken by way of that-phenomenon-analogy. Their state of being thus by nature is taken by way of not-that-phenomenon-analogy. The manner of veneration is taken by way of non-difference-and-difference-analogy. The power of veneration is taken by way of difference-and-non-difference-analogy. The meaning expressed by the 'mi' ending, characterized by its primary nature and so forth, is taken by the specific action of the agent, and by the specific ending reckoned as the present tense ending, and by the specific word reckoned as the 'parassapada' word, and by the specific first person, and by the connection with 'I'. By this, and by the specific nature of all roots, and by the specific nature of the singular number, and by the specific nature of the present tense, and by the specific nature of the action of the root's meaning, and by the specific nature of being genderless, and by the specific nature of the *bhūvādi* group, and by the specific nature of having no *vikaraṇa*, and by the specific nature of being in the impersonal, passive, or active voice, the continuum, designated as 'I' and conceptualized as aggregates, is understood as secondary. Because the verb expresses the action primarily, only the meaning of the root is understood as primary. The meaning of the suffix 'a', merely indicating the *bhūvādi* group and the formation of the word, results in the word's cohesion. Or, he who says 'I bow,' he bows. This is a general meaning analysis. But the expressed meaning should be understood in the manner stated. Here, bowing is the wholesome volition that produces the act of homage, by way of inclining and leaning towards the Buddha's infinite virtues such as morality. And that (volition), being immediately effective in this very life due to the perfection of the field (of merit) and the intention of those who offer homage, by way of strengthening the previous karma that was the cause of the acquired attainments, wards off obstructive, oppressive, and destructive karmas from the resultant continuum it generates, and brings about the non-occurrence of obstacles like illness during its active period. And in the future life, being effective in the next existence, it brings about the happiness of heavenly and liberation attainments. Herein is the method of showing the meaning. By 'nameti' (he bows/causes to bow), the three kinds of wholesome volition of homage, arising with reference to the Buddha's virtues such as being the Well-Gone, are primarily shown. By showing that, its causal factors such as wise attention, and the perfection of the four wheels, and the nine fields of the Buddha's arising, and the wholesome thought-arising predominated by faith and wisdom that occurred in the prior part, are illuminated by way of the result. By that illumination, its resultant purification from obstacles like illness in this very life, and the happiness of heaven and liberation, are revealed by way of the first cause. By that revelation, the Buddha's worthiness of homage is made clear by way of the second cause. By that clarification, my own state as a field (of merit) for the worshipper, and the state of being worthy of homage, are made known by way of the third cause. And here, the rhetorical method. The three kinds of wholesome intention of bowing to the Buddha, which are the meaning of the word 'bows', are called the permanent state. Why? Because they are the body (essence). Or, the great wholesome mind-moment, predominantly concentration, associated with the three kinds of wholesome intention of bowing to the Buddha, is called the permanent state. Why? Because of one-pointedness on the qualities of the Buddha, such as Sugata, or because of a concentrated mind. That same (state) is called the peaceful sentiment. Why? Because the unwholesome element is abandoned by the wholesome element of the intention to bow to the Buddha. The Buddha-substance,