English
Indeed, only the Buddha, by making the offering greatly fruitful, and by purifying it, and by gods, Sakka, Brahmās, and by kings like Kosala, and by householders like Anāthapiṇḍika, especially deserves the supreme gift to be given believing in the next world; therefore, he is praised as "worthy of offerings." "Of the worlds" means of the world of beings. But its meaning has already been stated below. "Increaser of joy" means increasing joy. Joy is rejoiced. This is a derivation in the sense of state. The root "nand" in the sense of prosperity or rejoicing, with "i". This is a synonym for joy. That increases, makes grow, thus "increaser of joy," the Buddha. The root "vaḍḍh" (to grow) with the prefix "nandi" (joy), in the sense of increasing, with "a". Indeed, the Buddha, endowed with the thirty-two marks of a great man and the eighty minor characteristics, and endowed with qualities like omniscience, and by his teaching of the Dhamma, increases the joy of all beings in the world, this is the meaning. Indeed, for all beings, there is no satiety in seeing the Buddha and hearing the Dhamma; therefore, he is praised as "increaser of joy for the worlds." And this is said in the Apadāna Commentary: "Indeed, naturally, in seeing the Buddha, like the full moon and the ocean..." The world is not satisfied with seeing a king. How then is it not satisfied with seeing the Buddha by all beings? Because the Buddha, endowed with the thirty-two marks of a Great Man and other uncommon qualities such as virtue, shines forth exceedingly among all gods and humans. For this was said by the Blessed One in Tāvatiṃsa: No god in beauty outshines the Perfectly Enlightened One; Having surpassed all gods, the Perfectly Enlightened One alone shines forth. "Ten-powered" means endowed with the ten physical powers and the ten powers of knowledge, which are uncommon to other Paccekabuddhas and noble disciples. For it is called "power" because it is not shaken by any opposing causes. Or "power" is that by which one sustains life, physical power. The element of power is in living beings. Or "power" is that which can carry a burden, or "power" is that which knows all phenomena, the power of knowledge. "Ten-power" and "ten-power" are "ten-powers" by the ekasesa method. He who has these is "ten-powered," the Buddha. Here, although stated in a general sense, due to the Blessed One's special position, the ten physical powers and the ten powers of knowledge are intended. Their nature has been stated in the commentary on the verses such as "the beautiful body parts pleasing to the eye." "Unequalled" means unequalled by anyone in qualities such as virtue. There is no one equal or similar to him, so he is "unequalled," the Buddha. That "unequalled." "That" means such a Buddha, endowed with qualities. "Constantly" means always, at all times, without interruption. "May they bow" means may they pay homage. This is the brief explanation here. In the world, in the three worlds or in the human world, the cry "Buddha, Buddha!" or the sound of praise "Buddha, Buddha!" is extremely rare. The state of a Buddha, the existence of a Buddha, what is there to say? Therefore, because the cry "Buddha, Buddha!" is extremely rare, the wise, those who desire various kinds of beneficial happiness, both worldly and supramundane, the good people, desiring what is wished for, oneself bearing the good of this world and the next, carrying, upholding, honored by gods and humans, revered by deities and people, fearless, without terror, worthy of offerings, deserving of excellent gifts to be given with faith in the next world, increasing the joy of beings, of the world of living beings, enhancing their delight. The Ten-Powered One, endowed with the ten powers of knowledge unique to him, unequaled, incomparable in virtues like morality, that Buddha, so endowed with virtues, always, constantly, at all times, without interruption, may they bow down, may they venerate. The description of the twenty-sixth verse of veneration is finished. 27. By this merit, may I be of keen intellect, mindful, and content in the next life, skillful, with upright wisdom, of unflagging energy, wealthy, sharing; sharp, brave, resolute, bearing the welfare of self and others, long-lived, healthy, fortunate, fair-skinned, famous, of great strength, renowned, endowed with patience. 28. Faithful, endowed with generosity, possessing supreme glory, detached from this world, modest, a good friend, delighting in wholesome deeds, a protector of the five precepts and more; of few desires, of little anger, of very upright heart, endowed with psychic power, immeasurable, praiseworthy, of loving speech, knowing the virtues of good people, may I be his own. 27. Thus, having made an exhortation to venerate the Buddha with the verses beginning "Buddho Buddho" and "ghoso," and having venerated the Buddha with the verses beginning "Sugato," he now makes a resolution, saying the two verses beginning "Puññenetena sohaṃ." These two verses should be understood as verses of faith. In the first verse, the connection is: "By this merit, may I be of keen intellect and mindful in the next life... and endowed with patience." "Sohaṃ" means "I am he." The meaning is "I am he who bows to the Buddha." "Etena puññena" means "by this meritorious act of venerating the Buddha," which purifies one's own doer and stream of existence, hence "puñña" (merit). The root "pu" means "to purify," with the suffix "ñya." Here, "puñña" refers to the wholesome volition that brings about the act of bowing to the Buddha. And this, due to the perfection of the field (of merit) and the intention of the venerator, is experienced in this very life. It should also be understood that it makes the non-occurrence of diseases and other obstacles which are the cause of these, and which hinder the attainment of desired success, by repelling the oppressive and destructive kammas that obstruct the continuity of vipāka produced by that kamma, which is the cause of the auspicious and prosperous sign, by providing strength to that kamma. And in "in the future life," the word "ca" (and) is out of place. It should be connected to phrases like "with subtle wisdom." "Samparāye" means in the other world. It is called "samparāya" because beings must go to it, must approach it, or because beings must go to it, must reach it, due to kamma and defilements. For the root "aya" with "saṃpari" prefix is in the sense of going. Or, it is called "samparāya" because it goes, proceeds, facing forward due to kamma. The root "para" with "saṃ" prefix is in the sense of going. For, experts in grammar desire the word "para" in the sense of going, as in "curādi gaṇa" (a class of roots), as in "Thus, Ānanda, wholesome virtues gradually lead to the highest." In that future life. "Nipuṇamatī" means one with subtle and keen wisdom. Or, one endowed with wisdom capable of penetrating subtle and profound meanings. Here, the word "nipuṇa" means subtle and keen, and is an underived word. "Mati" means wisdom, that which knows, discerns what is beneficial and harmful. The root "man" is in the sense of knowing. "Nipuṇamati" means one whose wisdom is subtle and keen. "Sato" means one who is mindful. "Sati" means mindfulness, from the root "sar" in the sense of thinking. "Sato" means one who has it. "Titto" means one who is content. The meaning is: one who is satisfied with what is obtained. "Titto" is contentment. From the root "tis" in the sense of contentment, with the suffix "ta." The "s" is replaced by "t." It is said that one is content with three kinds of contentment: contentment with what is gained, contentment with one's strength, and contentment with what is suitable. "Dakkho" means one who is skillful and expert in various tasks. For he, being swift, quickly proceeds in wholesome kamma and in other duties and non-duties, thus "dakkho." The root "dakkh" is in the sense of swiftness. "Diṭṭhujjupaññoti" is a word division: "diṭṭhi uju paññā" (right view, straight wisdom). Straight view. This means endowed with wisdom. In some books, the reading is "diṭṭhijju paññā". "Diṭṭhiujupaññā" is the word division. That is the meaning. "Uju" means that which is by non-crookedness. It is straightness. The root `uju` is for straightness, with `kvi` suffix. Or, it proceeds without crookedness. Thus "uju", not bent. The root `ara` is for going, with `ju` suffix. `ara` becomes `u`. "Diṭṭhi" means seeing rightly. It is understanding. The root `dis` is for seeing, with `ta` suffix. `ta` becomes `ṭṭha`. The final root vowel is dropped, and `ī` is added. "Uju" (straight), "ajjavo" (straightness), "diṭṭhi" (view), "mati" (understanding). "Diṭṭhuju" (straight view) by way of adjective and subsequent noun. "Paññā" means knowing in various ways. It is understanding impermanence, etc. The root `ñā` with prefix `pa` is for understanding, with `a` suffix. He who has straight view and straight wisdom. That person is "diṭṭhujjupañño". "Avikalavīriya" means having undiminished effort. And complete effort. "Vikala" means that which makes deficient. The root `kara` with prefix `vi` is for making, with `a` suffix. Shortening occurs. The action of the brave is "vīriya" (effort). He who has undiminished, complete effort. That person is "avikalavīriya". It is not possible to attain the nine supramundane states by laziness. It is possible only by aroused effort. Therefore, it is said that one should desire "avikalavīriya". "Bhogavā" means endowed with the happiness of consumable wealth. That which is to be consumed is "bhoga". It is wealth. The root `bhuj` is for protecting and consuming, with `ṇa` suffix. He who has wealth. That person is "bhogavā". "Saṃvibhāgī" means one who is accustomed to sharing. Or endowed with sharing. Or one who shares by habit. Or "saṃvibhāgī" means one whose habit is sharing. Or one whose habit is to share. Or one whose habit is in sharing is "saṃvibhāgī". This is the meaning of "habit".