English
seen-in-this-life and in-the-next-life. Here The word 'ca' is used inappropriately. But that 'sādhaka' is appropriate in such places. 'Sādhaka' means one who accomplishes. For he accomplishes, he brings about, thus he is called 'sādhaka'. And 'hatūpaddavajālo' means 'the net of calamities is destroyed'. 'Hato' means it was struck, it was removed. The root 'han' is in the sense of harming. That which approaches and harms, that is 'upaddava' (calamity), the sixteen calamities beginning with the fear of birth. The root 'du' preceded by 'upa' is in the sense of harming. Calamities, indeed, are of sixteen kinds: 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 waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of self-reproach, fear of others' reproach, fear of punishment, and fear of a bad destination. That which burns, harms fish with it, is a net, a fish-net. Like a net, so is 'jālo', a calamity. In the literal sense, that which burns, harms beings with it, is 'jālo'. A calamity. The root 'jal' is in the sense of harming. By whom the net called calamity is destroyed, he is 'hatūpaddavajālo'. The meaning is that the net called calamity should be dispelled by the intention of saluting the Buddha. And 'lābhī hitasukhassa' means 'one who obtains benefit and happiness'. Obtaining is 'lābho'; one who has that is 'lābhī'. That which grows, increases, is 'hita' (benefit), meaning 'attha'. That which makes one happy is 'sukha' (happiness). The meaning is, that which arises for someone, makes that person happy. Or, that which thoroughly digs out suffering is 'sukha'. The root 'khanu' preceded by 'su' is in the sense of certainty, with 'kvi' suffix. Benefit and happiness are 'hitasukha'; the meaning is, one should be an obtainer of that. (Verses 31-32) And the connection is, 'may he be the lord of humans and gods, or the sovereign of the four continents'. 'Naradevānaṃ' means humans and gods, 'naradevā', of them. This is the genitive case in the sense of the object. 'Adhipo' means lord. For he protects what is under his control, or he protects by overcoming with righteousness, therefore he is called 'adhipo'. The root 'pā' preceded by 'adhi' is in the sense of protecting. The meaning is, may he be the lord of humans, a human king, and the lord of gods, a divine king. Or the sovereign of the four continents. Here, the particle 'pi' is in the sense of possibility. Thereby, it suggests the state of being a king over one island even before, and the state of being a king over an island in the future. The word 'vā' is merely a filler word. 'Lord of the four islands' means: Pubbavideha, Aparagoyāna, Jambudīpa, and Uttarakuru; the lord of these four islands, a Universal Monarch, may also become. That is the meaning. There, 'Pubbavideha' means: 'Pubba' is that which exists to the east of Sineru. 'Videha' is where they strive with wisdom (veda), from the root 'īha' (to strive) with the prefix 'vida' and suffix 'ṇa'. That is Videha. Considering this island, because it is in the eastern part of Sineru, it is 'Pubba' and it is 'Videha', thus Pubbavideha, the Eastern Island. 'Aparagoyāna' means: 'Apara' is that which exists to the west, the rear, of Sineru. 'Goyāna' is where they go by cattle (gava), from the root 'yā' (to go) with the prefix 'go' and suffix 'yu'. Because it is in the western part of Sineru, it is 'Apara' and it is 'Goyāna', thus Aparagoyāna, the Western Island. 'Jambudīpa' means: 'Jambu' is that which is born, a tree a hundred yojanas high. From the root 'jan' (to be born) with suffix 'ū'. 'n' becomes 'm'. 'b' is inserted. 'Dīpa' means it shines in the middle of the water, or it is where the True Dhamma shines forth. From the root 'dīp' (to shine) with suffix 'a'. Alternatively, by splitting the word into 'dvi' and 'āpo', it is also appropriate to form a Bahubbīhi compound 'dīpa' as where water flows in two ways. The island marked or known by the Jambu tree is Jambudīpa, the Southern Island. 'Uttarakuru' means: 'Uttara' is that which exists to the north of Sineru. 'Kuru' is where happiness (kaṃ) is great (uru) by the power of the five precepts established by nature. This is a Bahubbīhi compound. Or 'Kuru' means where they obstruct evil (kuṃ), 'kuṃ' being called evil. From the root 'rudhi' (to obstruct) with prefix 'ku' and suffix 'kvi'. The final consonant of the root is dropped. Because it is in the northern part of Sineru, it is 'Uttara' and it is 'Kuru', thus Uttarakuru, the Northern Island. The lord of the four islands, the 'Catudīpissara', a Universal Monarch, is obtained. Having thus shown worldly welfare, now, showing supramundane welfare, it says: "In the final body... (etc.)... well-vowed." Meaning: In the final body, the well-vowed one, having ascended the vehicle of development, that other white parasol... "holding it, he will go equally" - this is the connection. There, however, we will explain in order of meaning. "Antima" means final, or last. That which exists at the end, at the conclusion, is "antima," the last body. In that. "Deha" means body. That which grows, accumulates, increases, is "deha," the body. The root "dih" is in the sense of accumulation. Or, that by which merit and demerit accumulate and grow is "deha," meaning the body in the last existence, or the body of a worthy son of a good family. "Subbato" means having practiced well. One who has practiced the vow well is "subbato." The sound "va." "Bhāvanāyānamāruyha" is the word division "bhāvanāyānaṃ āruyha." Meaning, having ascended the vehicle called insight meditation. That which should be developed, should be increased, is "bhāvanā." The object of the three realms of formations. Or, that which develops and increases that object is "bhāvanā," insight wisdom. The root "bhū" is in the sense of being or increasing. And that development is twofold, by way of tranquility and insight. Here, however, by the determination of the word "aññaṃ setachattakaṃ," insight meditation is intended. That by which they go, they attain Nibbāna, is "yāna," the knowledge of insight into impermanence and so on. The root "yā" is in the sense of going. The vehicle called development is "bhāvanāyāna," or it is "bhāvanāyāna" because it is both development and a vehicle. "Āruyha" means having ascended. Meaning, having ascended the vehicle of impermanence, suffering, and non-self, like an ordinary vehicle. Indeed, without the characteristic of impermanence and so on, no one attains the path, fruit, or Nibbāna. Therefore, it is said "having ascended the vehicle of development." "Añña" means the fruit of arahantship. For it is called "añña" because, without transgressing the boundary seen by the first path, one comprehends the Four Noble Truths. The root "ñā" preceded by "ā" is in the sense of comprehension. The word "ā" means boundary. "Setachattaka" means a white parasol. That which is served is "seta," white. The root "si" is in the sense of serving. That which covers the heat of defilements is "chatta." The root "chad" is in the sense of covering. That very parasol. That which is white and a parasol is "setachattaka." The parasol of the fruit of arahantship is obtained. Añña, ar bearing the white umbrella, which is called the fruit of Arahantship - this is the connection. Samanti is Nibbāna. For in it, all suffering of the cycle of existence ceases, is calmed, is extinguished. Therefore, it is called Samanti. "Will attain" means "will reach." Now, showing the meaning in this present life, he said, starting with "even in this existence." Therein, the connection is: even in this existence, one should be healthy, and long-lived, and honored by all worlds, and with a mind delighted in development, and dear to people, and pleasing. In "even in this existence," the word "pi" (even) has the meaning of inclusion. By that, the meaning in the next life is included. "Attā" (self) is that by which designation and consciousness come into being; thus, it is "attabhāva" (existence). This is a designation for the five aggregates. "Healthy" means free from all diseases. For he who has no illness is called healthy. "Long-lived" means long-lived. For he who has a long life is called long-lived. 33. "By all worlds" means by all devas and humans. "Honored" means worthy of honor. "With a mind delighted in development" means with a mind delighting in development, called tranquility and insight. "Dear to people" means to be loved by all people. "Pleasing" means gladdening the hearts of all beings - this is the connection. Thus, having shown the benefit of recollecting the qualities of the Buddha, even in just one verse among the twenty-six verses of homage, now, to show the many benefits in homage to the Buddha by memorizing all the verses, he said, "What to say about holding all of them?" Therein, "kā kathākhiladhāraṇa" is parsed as "kā kathā akhiladhāraṇa." The meaning is: what indeed is to be said about memorizing all the verses of homage to the Buddha? And here, the word "akhila" is a universal designator, and not derived from a root word. Or else, decay is "khila." The root "khi" (decay) with the suffix "la." Or that which takes decay is "khila," meaning little. (Grammatical explanation: The root 'la' with 'khaya' as a prefix, and the suffix 'a'). Not little is "akhila," meaning all verses. Holding is "dhāraṇa." The holding of all verses, without exception, is "akhiladhāraṇa." In that (context), of the twenty-six Buddha... By memorizing one verse among the verses of homage, the stated benefits are obtained in homage to the Buddha. How much more then by memorizing all the verses of homage to the Buddha and paying homage to the Buddha day by day. This is the meaning. By this group of five verses, having known the benefits as stated, a faithful one, a virtuous young man with right view, having memorized all the verses of homage to the Buddha by heart, day and night,