English
It is said that one reflects on the teaching given and makes the aspiration to be "one with little anger." "One with a very straight heart" means one endowed with a very upright mind. "Uju" means straightness, integrity, proceeding without crookedness. The root "ara" is for "going," "ju." "U" from "ari." "Hadaya" means heart, mind, because it carries the object. The root "hara" is for "carrying," "aya." "Do" for "ra." Or, "hadaya" means heart, mind, because it carries the object and proceeds. "Hara" as a prefix to the root "aya" for "going," "a." "Ujuhadaya" is a straight heart. "Ativujuhadayo" is one whose heart is very straight. The meaning is that one should be endowed with a very upright mind, free from three kinds of crookedness: the crookedness of cow's urine, the crookedness of the moon's crescent, and the crookedness of a ploughshare. Among these, he who, having done evil, says, "I did not do it," is called "gomuttavaṅko" (crooked like cow's urine) due to his going back and forth. He who, while doing evil, says, "I fear evil," is mostly called "candalekhāvaṅko" (crooked like the moon's crescent) due to his deviousness. He who, while doing evil, says, "Who would not fear evil?" is called "naṅgalakoṭivaṅko" (crooked like a ploughshare) due to his not being extremely devious. Or, he whose three doors of action are impure is called "gomuttavaṅko." He whose any two are impure is called "candalekhāvaṅko." He whose any one is impure is to be understood as "naṅgalakoṭivaṅko." "Iddhimā" means endowed with psychic power. The meaning of the word "iddhi" has already been explained below. "Iddhimā" is one who has psychic power. The suffix "mantu" is used in the sense of "having." The meaning is that one should be complete with human psychic power in human existence, divine psychic power in divine existence, and ascetic psychic power in ascetic existence. "Appameyya" means by immeasurable qualities such as virtue. He is endowed. To be measured is measurable. The prefix 'pa' and the root 'mā' (to measure) with the suffix 'ṇya' make 'pamāṇa'. Not measurable is immeasurable, "Immeasurable qualities like virtue are mine," thus he is immeasurable. In the sense of 'having', the suffix 'ṇa'. It is said that he makes the aspiration: "May I be endowed with immeasurable qualities like virtue and with the attainment of wealth." Praiseworthy: He is worthy of praise by good people like the Buddhas for his qualities like virtue. That which is praised, extolled, is 'pasaṃsa'. This is formed in the sense of 'state'. The root 'saṃs' with prefix 'pa' means 'to praise', and 'he who is worthy of it' is 'pāsaṃso'. In the 'worthy of' sense, the suffix 'ṇa'. It is said that he should be endowed with qualities like giving and virtue, by which he is to be praised by good people like the Buddhas. Sweet-voiced: He is endowed with speech that is dear to good people like the Buddhas due to its meaningfulness and sweetness. That which is loved is 'pemā', speech. The root 'pī' is in the sense of 'satisfaction' and 'desire'. That which is spoken is 'vācā'. The root 'vac' is in the sense of 'expression' or 'speech', with the suffix 'ṇa'. "He has dear speech," thus 'pemavāco'. The meaning is that he is endowed with speech that is dear to good people like the Buddhas, speech endowed with four characteristics. Indeed, the speech of good people is endowed with four characteristics: well-spoken speech, Dhamma speech, dear speech, and truthful speech. Thus it is said in the Sagāthāvagga Saṃyutta: "The good declare well-spoken speech as supreme, Speak Dhamma, not non-Dhamma, that is the second; Speak what is dear, not what is unpleasant, that is the third; Speak truth, not falsehood, that is the fourth." This is the application here: "The good, the virtuous, declare well-spoken speech, speech well-uttered, as supreme. One should speak Dhamma, one should not speak non-Dhamma; they declare that as the second speech. One should speak what is dear, one should not speak what is unpleasant; they declare that as the third speech. One should speak truth, one should not speak falsehood; they declare that as the fourth speech." Knower of the qualities of good people: He is a knower of the qualities like virtue of good people like the Buddhas. A beautiful person is a good person. 'Guṇa' means that which illuminates or manifests a person endowed with qualities like virtue, i.e., qualities like virtue. The root 'guṇ' is in the sense of 'to manifest', with the suffix 'a'. Of good people, like the Buddhas. The quality of good people is the quality of good people. One who knows, understands that, is a knower of the qualities of good people. The word "sujana-guṇa" (qualities of good people) is prefixed to the root "vid" (to know), with the suffix "ū" for knowledge. And the meaning is: one who is capable of knowing the qualities of good people like the Buddhas, such as virtue, concentration, and wisdom. "Māmako" means one who belongs to good people like the Buddhas. One who considers as 'mine' is 'māmako'. The root "mam" (to honor, to love) with the suffix "ṇvu". From that, "ako". And the meaning is: one who honors the Triple Gem and the true Dhamma. "So" means "that I". "Bhaveyyaṃ" means "I am" or "I would be". This is a brief explanation here. That I, in this visible, manifest existence, am faithful, endowed with faith, endowed with the factors of giving, endowed with wealth as a cause for giving, or endowed with the three factors: the object to be given, the recipient, and faith, or holding supreme glory, capable of holding supreme glory, dispassionate, free from lust for sense pleasures, or modest, ashamed of evil, endowed with shame characterized by disgust for evil, or endowed with shame and dread of wrongdoing, endowed with good friends, delighting in skill, delighting in wholesome deeds like giving, a protector of the five precepts and so on, capable of protecting the five precepts and so on, or of few desires, without craving, not desiring sense pleasures like forms, of little anger, free from the fault of malice, of a very upright heart, endowed with a very upright mind, endowed with psychic power, immeasurable, endowed with immeasurable qualities like virtue, praiseworthy, worthy of praise by good people like the Buddhas for qualities like virtue, of loving speech, endowed with speech beloved by good people like the Buddhas due to its sweetness of meaning and expression, a knower of the qualities of good people, one who knows the qualities like virtue of good people like the Buddhas, a 'māmako' of good people like the Buddhas, or one who honors the Triple Gem and the true Dhamma, I am, I would be. The twenty-eighth path. The description is finished. 29. Thus, O Lord, the immeasurable virtues, revealed by their characteristics; Among the verses that indicate them, the wise one remembers even one verse. 30. He is freed from the four lower realms, and a fulfiller of both kinds of benefit; His net of calamities is destroyed, and he obtains welfare and happiness. 31. He is a lord of human kings, or even a ruler of the four continents; In his last existence, he will have that other white parasol. 32. Having ascended the vehicle of development, the virtuous one will attain peace; Even in this very existence, he will be free from illness and long-lived. 33. Worshipped by all the world, his mind delighting in meditation; Beloved and pleasing to people, what then of holding all things? unable to describe the remaining qualities, much less other beings.” “Indicated by characteristics” means to be revealed by way of signs. Here, the principal method and the illustrative method are taken. “In the qualities of the Protector” means in the qualities of the Buddha, such as virtue, concentration, and wisdom. The meaning of that word has already been stated below. “Even one verse in the indicators” is “even one verse in the indicators” (pada-ccheda). “In the indicators” means in the revealers. “In the verses” means in the twenty-six verses of homage spoken with “Sugata” and so on. And this is a locative case for determination. “Gāthā” is that which is sung, spoken by poets. A type of poetry. From the root “gedh” in the sense of sound. The root “gedh” takes the substitute “gā.” Or, “ga” is said to be knowledge. That which stands in it is “gāthā.” The root “ṭhā” (to stand) with the prefix “gaṃ” (knowledge), in the sense of stopping movement. Or, “ga” is said to be knowledge, that which is bound by poets with it and established (thiyati) is “gāthā.” In those verses. “Even one verse” means even one stanza. And here the word “pi” is in the sense of blame. Therefore, it implies, “What to say about remembering the Buddha’s qualities with many verses?” “Budho” means one who is wise. He is called “budho” because he understands (budhati) what is beneficial and what is not. “Sarateti” means remembers. Indeed, for the sake of preserving the meter, the ending of the third person singular active voice (parassapada) is substituted by the ending of the third person singular middle voice (attanopada). 30. “He” means that wise one would be (connected). “Freed from the four woeful states” means also liberated from the four woeful states called hell, animal realm, ghost realm, and asura realm. “Apāya” means mostly gone away from merit. Or, “apāya” means gone away from happiness. This is an avyayībhāva compound. Or, “aya” is that by which the three attainments come, go, proceed; it is merit. The root “ay” in the sense of going. Or, “aya” means that which goes, proceeds from merit, or that which is to be gone to, to be proceeded by merit-doers; it is happiness. “Apāya” means gone away from that. “Caturo apāyo” (four woeful states) is “caturāpāyo.” “Mutto” (freed) from them is “caturāpāyamutto.” “And of the two beneficial meanings” is “and of the two beneficial meanings” (pada-ccheda). “Of the two meanings” means of the two meanings called