English
six-colored rays arose and reached a distance of eighty cubits. From the back of the body, from the right hand, from the left hand, six-colored rays arose and reached a distance of eighty cubits. Above, starting from the hair-ends, from all the hair-whorls, peacock-neck-colored rays arose and reached a distance of eighty cubits in the sky. Below, from the soles of the feet, coral-colored rays arose and reached a distance of eighty cubits into the solid earth. Thus, all around, for a space of eighty cubits, the six-colored Buddha-rays, shining brightly, flickering, issuing forth like golden lamp-wicks, like leaping flames into the sky, like lightning flashes emerging from a great cloud over the four continents, they spread forth, it is said. Therefore, it is praised as "blazing forth with light emanating from the body." In "who has attained the flood of qualities of wisdom, steadfastness, and virtue": "Paññā" (wisdom) means omniscience. "Dhiti" (steadfastness) means concentration associated with jhāna, path, and fruition. "Sīla" (virtue) means the perfectly pure fourfold purification of virtue, which is uncommon even for Paccekabuddhas and noble disciples. "Ogha" (flood/multitude) means a collection. "Vindanti" (has attained) means obtained. "Paññā" (wisdom) means knowing or penetrating all knowable phenomena according to their true nature. . Omniscience. The root *pa-pubba-ñā-dhātu*. This (wisdom) is characterized by knowing, by penetration, by illumination. Its function is to illuminate its object, its manifestation is non-confusion, its proximate cause is concentration. The meaning of the word *dhiti* (fortitude) has been stated below. It is *sīla* (virtue) because it *sīlati* (collects, arranges). It means that it correctly places, correctly establishes bodily and verbal actions. Or, it is *sīla* because it *sīlati* (collects, concentrates) the mind, by the good conduct of bodily actions, etc., it does not scatter it. Or, it is *sīla* because through it they *sīlanti* (collect, concentrate) the mind. The fourfold purity of virtue. The root *sīla-dhātu*. This (virtue) is characterized by establishment, its function is to destroy immorality, or to be blameless, its manifestation is purity, its proximate cause is shame and dread of wrongdoing. The meaning of the word *guṇa* (quality) has been stated below. That in which components are gathered, collected, is *ogha* (flood, multitude), a collection. The root *u-pubba-hana-dhātu*, *ṇa*. *U* becomes *o*. *Hana* becomes *gho*. In the *Abhidhānappadīpikāṭīkā*, it is said: "That which pervades, goes through the components, is *ogha*." *Vinda* is finding, obtaining. Or, *vinda* is that which is found, obtained. Wisdom and fortitude and virtue and that quality are *paññā-dhiti-sīla-guṇā*. Their *ogha* (multitude, collection) is thus. He who has the *vinda* (finding, obtaining) of that, is *paññā-dhiti-sīla-guṇogha-vindo*, the sage. Or, *paññā-dhiti-sīla-guṇogha-vindo* is he by whom the *vinda* (to be found, to be obtained) of the multitude of wisdom, fortitude, virtue, and quality is obtained. This is a Tatiyā-Bahubbīhi compound. It means that there is a multitude of qualities, which are to be found, to be obtained, namely, wisdom, fortitude, and virtue. That. I worship. The Buddha is *muni*. He who knows, or discerns what is beneficial and what is harmful, is *muni*, the Buddha. The root *muna-dhātu* in the sense of knowledge. Or, *muni* is he who knows both existences. It means that the Blessed One knows the things of this world and the things of the other world, as if weighing the aggregates, etc., in the world, saying, "These are internal aggregates, these are external," and so on. This (muni) is of many kinds: householder muni, homeless muni, trainee muni, perfected muni, individual muni, and muni of munis. Among these, the householder A muni is a layperson who has attained the fruit, whose teaching is understood. An anāgāriya-muni is one who has gone forth in that same way. Sekha-munis are the seven trainees. Asekha-muni is one whose defilements are destroyed. Pacceka-muni is a Paccekabuddha. Muni-muni is a Perfectly Self-Enlightened One. Among these, here, the Muni-muni is intended, that Muni. "Endowed with the final birth" means endowed with the final, last existence. That which ends, goes to an end, is the end. From the root "am" (to go) + "ta" suffix. "m" becomes "n". That which is at the end is the final, the last existence. Knowing, producing is birth, the arising of aggregates. Or, that which is produced, brought forth by kamma, is birth. Rebirth-existence is taken. From the root "jāni" (to be born). The end of the root is dropped. "Endowed with the final birth" means endowed with the final birth, the Muni. For the Blessed One, all defilements that generate rebirth in the three existences in the future have been utterly eradicated by the highest path at the Bodhi-seat itself. Therefore, there is no future rebirth for him. Thus, it is said that this noble birth is endowed with the last existence. Therefore, it was said in the Discourse on the Turning of the Wheel of Dhamma: "Knowledge and vision arose in me: My liberation is unshakeable; This is the final birth; There is now no more renewed existence." This is the brief explanation here. "The body adorned with thirty-two marks" means having a physical body variegated with the thirty-two marks of a Great Man. "Shining forth with the radiance of his body" means shining all around with the six-colored rays emanating from his physical body. "Possessing the qualities of wisdom, virtue, and concentration" means having obtained the collection of qualities consisting of wisdom, virtue, and concentration. Or, having the collection of qualities, namely wisdom, virtue, and concentration, which are to be found. "Endowed with the final birth," that is, endowed with the final existence or the final state of being, that Muni, the Buddha, I reverently worship with the three doors (body, speech, mind), I worship. The commentary on the fourth verse of homage is concluded. 5. Like the rising young sun at dawn, Graceful among ascetics with glories; With a face like the full moon, unblemished, I worship the All-Knowing, the Lord of Sages. 5. Having thus worshipped the Buddha with the fourth verse, now "graceful with glories," Having praised with these four qualities, desiring to pay homage, he utters the verse beginning "pātodyanti". This, it should be understood, is a verse called Indavajirā, marked by eleven syllables, being composed of two ta-gaṇas, a ja-gaṇa, and two gurus. For it is said in Vuttodaya: "That which begins with inda, that vajirā, has ja-gaṇas and go-gaṇas." Its meaning is: "In which, in each line, there are two ta-gaṇas, and a ja-gaṇa, and a guru, and another guru, that is called Indā-dikā, a vajirā verse." Here, in "pātodyanti", the word division should be "pāto udayanti". "Pāto" means "in the morning time", "udayanti" means "rises from the eastern world-system". So, "pātodya" means "the sun", as it rises from the eastern world-system in the morning. "Pāto" is "morning", "uda" is the root for "rising", "ayo" is "going". That is "pātodya". "Bāladivākaraṃva" is to be divided as "bāladivākaraṃ iva". "Bāladivākaraṃva" means "like the newly risen sun". Here, "bālo" means "a newly born young child or cub". He is called "bālo" because he lives only by breathing in and out, not by a superior life of wisdom. "Bala" is the root for "breathing" or "living". "Divā" means "shines" or "illuminates" by the sun's rays. "Divu" is the root, with "a". Or, "divā" means "darkness is destroyed by it". "Dī" is the root for "destruction", with "a", and "vā" is an augment. "Karoti" means "makes that", so "divākaro". Or, "divākaro" is "he whose light is in the day", which is "the sun". "Bāladivākaro" is "a sun like a child". Or, "bāladivākaro" is "a sun like a child", meaning "the newly risen sun". And that sun, it is said, shines and sports with a thousand rays among the stars and constellations in the sky. "Yatīnaṃ" means "of the bhikkhus". They are called "yatī" because they strive, they exert themselves, they endeavor in wholesome states. "Yata" is the root for "striving" or "exertion", with "i". Or, they are called "yatī" because they restrain themselves, they cease from unwholesome states. "Yamu" is the root for "restraining", with "i". The final root letter is dropped. "Tesaṃ yatīnaṃ" means "of those ascetics". "Lalitaṃ" means "graceful movement". "Lalito" means "the muni" (sage), because he moves gracefully. "Lala" is the root for "graceful movement", with "ta". That. "Sirīhi" means "by the glories of the Bhagavā's bodily limbs and good fortune". by glories consisting of the thirty-two marks, the eighty minor characteristics, and the six-colored rays. Glory is that which relies on those who have done merit. The root 'sidh' means to serve, with the suffix 'ra' and the feminine indicator 'ī'. Or, glory is that which is served by those who have done merit, it is prosperity. In the Mūlaṭīkā, however, it is said: "Glory is a designation for wisdom and merit." The connection is that glory is the charm and grace among the ascetics, the monks. And here it is said: Just as the sun, having risen and appeared in the morning, charms and graces with its thousand rays among the constellations and stars in the sky, so too the sage in the world charms and graces among the ascetics, the monks, with the glories of prosperity, the beauty of his body adorned with the thirty-two marks, the eighty minor characteristics, and the six-colored rays. "With a face like the full moon" means endowed with a countenance similar to the full moon. Just as the moon in the dark fortnight diminishes day by day from the first day, so the face, the countenance, of the sage does not diminish. But the face of the Blessed One always shines undiminished, like a perfectly full moon disk. Therefore, by specifying with the word "full,"