English
Or one who shares righteously. That is "saṃvibhajana-dhamma". Or one whose nature is to share. Or one whose nature is in sharing. That person is "saṃvibhāgī". This is the meaning of "nature". He has approval for sharing. Or one who shares with approval. Or one who is approving to share. Or one who is approving in sharing. That person is "saṃvibhāgī". This is the meaning of "approval". The root `bhaj` with prefix `saṃvi` is for dividing, with `ṇa` suffix. let it be. Or, sharing is distribution. "I have this share," thus, one who shares. The 'ī' is in the sense of 'has'. It means one who constantly gives away food and other things to beggars. Sharp means one with sharp wisdom, or keen wisdom. Sharpness is the cutting, the sharpening, wisdom. The root 'tij' in the sense of 'sharpening', with 'kha'. 'k' for 'j'. "I have this sharp wisdom," thus, sharp. The 'ṇo' is in the sense of 'has'. It means endowed with sharp wisdom. And because wisdom is supreme among all wholesome states, and is their root cause, one makes the aspiration to be sharp. For it is said in the Milindapañha: "Wisdom is praised in the world, established for the good Dhamma; Having destroyed doubt with wisdom, the wise one attains peace." Hero means brave in the four assemblies and in the eight assemblies. It means one who is powerful and fearless. He acts heroically, he acts bravely, thus, hero. This is an agent noun. The root 'sūra' in the sense of 'bravery' or 'heroism', with 'a'. Or, he goes, he proceeds, with a fearless, unperturbed, untrembling state, thus, hero. The root 'sūra' in the sense of 'going', with 'a'. It means one who is endowed with heroic bravery in the midst of the assembly, like a lion. However, the expounders of the Dhamma among the teachers have not given an etymology for the word 'sūra'. Only the meaning "hero" or "distinguished hero" has been explained. In 'dhitatto', the word division is 'dhita atta'. 'Dhita' means concentration. 'Atta' means mind. It means one who is endowed with a one-pointed mind. 'Dhita' means it stands, it is established on one object, or it holds the co-arising states on one object, thus, dhita, concentration. The root 'dhā' in the sense of 'holding', with 'ta'. 'Atta' means it knows, it understands the object, mind. The root 'ara' in the sense of 'going', with 'ta'. 't' for 'r'. "This concentration, this mind, is mine," thus, dhitatto. Benefactor of self and others means one who acts for the benefit of oneself and others, one who is committed to the welfare of oneself and others. He acts, he practices for the welfare, the benefit, the purpose of himself and others, thus, benefactor of self and others. The root 'cara' in the sense of 'acting', with 'a', preceded by the words 'saparahita'. Long-lived means one with a long life. a. Endowed with a long life-faculty. Long-lived means his life is long. It means endowed with a long life, even for an eon. Healthy means free from illness, or health. That which decays and breaks the limbs and parts is illness, sickness. From the root ruj (to decay), with the suffix ṇa. Or, that which decays and harms is illness. From the root ruj (to harm), with the suffix ṇa. He who has no illness is healthy, meaning the absence of ninety-six diseases. Prosperous means endowed with fortune, merit, wisdom, and auspicious marks. The word "dhañña" should be understood as signifying fortune, merit, wisdom, and auspicious marks. As it is said in the Vessantara Jātaka: "dhaññaṃ maṅgala sammataṃ" (prosperous, esteemed as auspicious). And in the Temiya Jātaka: "dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyī" (gave birth to a son endowed with prosperous and meritorious marks). This is the derivation: That which is accomplished is "dhañña," meaning endowed with fortune, wisdom, merit, and auspicious marks. From the root dhan (to accomplish). Since roots have many meanings, the suffix ṇya. After the elision of the anubandha ṇa, and changing the na to ñña with the suffix ya, the form "dhañña" is known to be established. Or, he who has wealth, fortune, wisdom, merit, and auspicious marks is "dhañña." The suffix ṇya in the sense of "having." Fair means endowed with beauty. Here, beauty is of two kinds: physical beauty and quality beauty. Physical beauty is the pleasing form of the physical body. Quality beauty is being endowed with qualities such as virtue, concentration, and wisdom, and with the qualities of ascetic practices (dhutaṅga). This is the derivation: That which reveals the heartfelt state of those who have undergone change is "vaṇṇa," physical form. That which reveals its own substance is "vaṇṇa," quality. From the root vaṇṇ (to reveal), with the suffix a. Here, both are applicable. He who has beauty is "vaṇṇa." The suffix a in the sense of "having." Famous means endowed with a retinue or renowned. Here, fame is of two kinds: fame from retinue and fame from renown. That by which one is honored and worshipped by this retinue is "yaso," retinue. From the root yaj (to worship), with the suffix a. The ja becomes so. Or, that which goes, moves. It reaches the master's retinue, that is fame, retinue. The root 'yā' is in the sense of going, with the suffix 'so'. That by which one is worshipped, revered, is 'yaso' (fame), a word for praise. The root 'yaj' is in the sense of worshipping deities, gathering, performing, giving, and righteous deeds. 'j' becomes 's'. Or, that which goes, moves, reaches, spreads everywhere, is 'yaso' (fame), a sound of praise or a word of eulogy. The root 'yā' is in the sense of going, with the suffix 'so'. Fame and fame and fame, by the rule of 'ekasesa' (retention of one). "May that be mine" - thus 'yasassī' (famous one), the suffix 'sī' in the sense of possession. "Atibalavadharo" means one who possesses great strength, one who holds exceedingly great physical strength and wisdom. The meaning is: may he be capable of bearing the strength of five or ten elephants like King Ajātasattu and others, and capable of bearing the strength of wisdom like Elder Sāriputta and others. "Kittimā" means one possessing a sound of praise. That by which virtues are praised, spoken of, is 'kitti' (fame), a sound of eulogy. The root 'kitt' is in the sense of sound, with 'i'. "May a sound of praise be mine" - thus 'kittimā' (famous one), the suffix 'mantu' in the sense of possession. "Khantupeto" means endowed with patience, fully endowed, completely possessed of patience. Endurance, forbearance, is patience. The root 'khamu' is in the sense of enduring, with the suffix 'ta'. "By that" - thus, endowed with it, fully endowed, completely possessed, is 'khantupeto'. The meaning is: may he be endowed with patience like the ascetic Khantivāda. Indeed, because patience is difficult to achieve, because it is the chief of all wholesome qualities, and because it has attained pre-eminence, one makes the aspiration to be 'khantupeto'. And this was said by the Blessed One: "Patience is the highest austerity, forbearance." And: "There is nothing greater than patience." And: "Patience is the strength, the army." Of virtue, concentration, and wisdom, Patience is the primary cause; All wholesome qualities, Indeed grow dependent on patience. This is the brief explanation here. I am that I, by this merit, by this meritorious act of worshipping the Buddha, in the next world, in the other world, and with subtle intellect, with refined and profound wisdom, and mindful, possessed of mindfulness, satisfied, content with what has been obtained, and skillful, clever in various tasks, and with upright understanding, straightforward... endowed with wisdom, and with unflagging energy, with undiminished energy, or with full energy, endowed with the happiness of enjoyments to be consumed, and generous, by nature sharing, and sharp, possessing sharp wisdom, and brave, powerful and fearless, with a resolute mind, with a concentrated mind, or with a one-pointed mind, acting for one's own and others' welfare, practicing for one's own and others' benefit, and long-lived, of long life, and healthy, free from illness, and fortunate, endowed with prosperity, merit, wisdom, and auspicious marks, and of good complexion, and famous, endowed with a retinue, and of great strength, a bearer of great strength, and renowned, having a reputation, and endowed with patience, possessed of patience, fully endowed, completely endowed, may he be. The commentary on the twenty-seventh verse is finished. 28. Having thus made a resolve for the future with the verse "Thus by this merit," etc., now desiring to make a wish in this present life, he speaks the verse "Faithful, endowed with generosity," etc. Therein, "faithful" means endowed with faith, characterized by belief in kamma, etc. Belief is faith, or "saddahati" (believes) is faith. Faith is that by which associated phenomena believe. The root "dhā" with "saṃ-pu" in the sense of "to hold." That faith is characterized by belief in kamma, etc. Or characterized by conviction. Its flavor is clarity. Like a water-purifying gem. Or its flavor is plunging in. Like crossing a flood. Its proximate cause is absence of laziness, or its proximate cause is determination, or its proximate cause is things to be believed, or its proximate cause is the factors of stream-entry. It should be seen like a hand, wealth, and seeds. For the Blessed One said of that faith: "Faith is the hand of the great elephant," and "Faith is the best wealth for a person here," and "Faith is the seed, austerity is the rain," and "By faith one crosses the flood," and "Faith binds provisions, faith is the second for a person," and "Monks, an Aryan disciple is one who has faith as his stake," and "the wealth of faith." "Those who have faith in the Buddha, and in the Dhamma and the Sangha jewel; They surpass me in life, fame, and prosperity." And. "Faith" He gives a gift based on support, undertakes morality, performs the Uposatha observance, produces jhāna, produces insight, produces the path,