CHAPTER 2

NOTES ON SOME PALI WORDS USED IN THE VERSES OF THE

MAHAPANAMA

In this chapter, some Pali words used in the 94 verses of the Mahapanama are

explained. For convenience’ sake in later references, notes on words are given

according to the order of verses contained in the treatise.

Verse 6

‘Sabbannutam’1

The word ‘Sabbannu’ denotes the Buddha who is omniscient. The Omniscient

One, or Sabbannu, is of five kinds:

1. Kama-sabbannu: the One who knows all the things serially,

2. Sakim-sabbannu: the One who knows all the things for once,

3. Satata-sabbannu: the One who knows all the things continually,

4. Satti-sabbannu: the One who knows all the things accordingly as their

capacity, and

5. Nata-sabbannu: the One who knows all the cognizable things.

Out of the five kinds of Sabbannu, Lord Buddha belongs to the last kind,

namely, Nata-sabbannu – the Omniscient One who knows all the cognizable.2

By the cognizable things we meant the five Neyyadhamma – things that are to

be known – which are as follows (given with their sub-divisions):

1. Sankhara

a. punnabhisankhara

b. apunnabhisankhara

c. anenjabhisankhara

2. Vikara

a. kayavinnatti

b. vacivinnatti

c. lahuta

d. muduta

e. kammannata

1 Sabbannutam = Sabbannuta + mSabbannuta = Sabbanu + ta (Fem. Noun Suffix)Sabbannu = Sabba (all) + √na (know; instruct) + ru2 Patis.A.I.54; Thera.A.II.270; S.T.I.69

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3. Lakkhana

a. upacaya

b. santati

c. jarata

d. aniccata

4. Nibbana, and

5. Pannatti

Verse 7

‘Muni’ (the Buddha)

The word ‘Sabbannu’ also denotes the Buddha who knows both worlds – this

life and the hereafter. Originally, the Muni is classified into six categories as follows:

1. Agariya-muni: a lay noble being,

2. Anagariya-muni: a bhikkhu who has attained a certain Path or Fruition,

3. Sekkha-muni: one of the seven kinds of Sekkha,1

4. Asekkha-muni: the Arahant,

5. Pacceka-muni: the Pacceka Buddha or the Silent Buddha, and

6. Muni-muni: the Omniscient Buddha.

Here in this verse, however, the term ‘muni’ refers only to the Muni-muni.

Verse 9

'Danavaram'

‘Dana’ (offering) is differently defined in the Buddha’s teachings. It is of four

kinds, as defined in the teachings of the Vinaya (Discipline), namely:

1. Civaradana, offering of robes,

2. Pindapatadana, offering of food,

3. Senasanadana, offering of dwellings, and

4. Bhesajjadana, offering of medicine.

However, ‘dana’ is found to be of ten kinds, as defined in the teachings of the

Suttanta (Discourses), namely:

1. Annadana, offering of food,

2. Panadana, offering of cordials,1 those who have attained the Stream-Winner Path, the Stream-Winner Fruition, the Once-Returner Path, the Once-Returner Fruition, the Never-Returner Path, the Never-Returner Fruition and the Arahant Path respectively

2

3. Vattadana, offering of clothing,

4. Yanadana, offering of vehicles,

5. Maladana, offering of flowers,

6. Gandhadana, offering of perfume,

7. Vilepanadana, offering of unguents,

8. Seyyadana, offering of bedding,

9. Asavathagharadana, offering of dwelling houses, and

10. Padipeyyadana, offering of oil-lamps.

As defined in the teachings of the Abhidhamma, ‘dana’ (offering) is of six

kinds on the basis of six senses as follow:

1. Rupadana, offering related to visual senses,

2. Saddadana, offering related to vocal-auditory senses,

3. Gandhadana, offering related to olfactory senses,

4. Rasadana, offering related to gustatory senses,

5. Photthabbadana, offering related to tactile senses, and

6. Dhammadana, offering related to conceptual thinking such as literary works

and offering of one’s life.

'Varasila'

Virtuous people are blessed with five advantages, namely:1

1. that they acquire much wealth through being heedful,

2. that they acquire good reputation,

3. that they live boldly and unafraid amidst any class of society, whether among

the ruling class, or the recluses, or the brahmin class, or the wealthy,

4. that they die without any bewilderment, and

5. that they are reborn in heavens after death.

Verse 16

‘Abhidhammam’2

By ‘abhidhammam’ is meant the Special Dhamma – the Dhamma that is more

special than the Suttanta Pitaka and the Vinaya Pitaka. It refers to the Abhidhamma

Pitaka. When the Buddha contemplated over the Law in the Ratanaghara Golden

1 The Great Chronicle of Buddhas, Vol.5, 276-277; Researcher’s Dictionary of Categories, 1642 Abhidhamma = Abhi (special) + √dhar (bearing) + ma (particle) Abhidhamma = Abhi (special) + dhamma (Law; discourses)

3

House and the whole of beings, He clearly saw the Path that would lead to Nibbana

those who properly strive through insight meditation armed with morality,

concentration and wisdom. So the Buddha consecutively thought about the Vinaya

Pitaka which is meant for the development of morality, the Suttanta Pitaka which is

meant for that of concentration and the Abhidhamma Pitaka which is meant for that of

wisdom. While He was considering the seventh and last treatise of the Abhidhamma

Pitaka, His body sent off rays that are believed to be still running to the innumerable

worlds around.

It was the same Abhidhamma Pitaka which the Buddha taught to His passed

mother the god Santusita in His seventh vassa year of Buddhahood. The Buddha

taught it on the Pandukambala near the … in the celestial realm of Tavatimsa.

The Abhidhamma Pitaka is the third of the Three Pitakas in Buddhist

literature. It comprises seven treatises, namely,

1. the Dhammasangani,

2. the Vibhanga,

3. the Dhatukatha,

4. the Puggallapannatti,

5. the Kathavatthu,

6. the Yamaka and

7. the Patthana.

1. The Dhammasangani

The Dhammasangani is a treatise that gives in brief an enumeration of the

wholesome and unwholesome Dhammas (the states of mental and material existence).

In it, the meanings of such mental concomitants as ‘contact’, etc., and those of such

material elements as ‘earth’, etc., are explained in different terms.

The Atthasaliniyojana interprets the name Dhammasangani as the treatise that

deals with the entire list of the ultimate realities comprising the quintessence of the

Abhidhamma philosophy. On the other hand, the Manimanjusara Sub-

Commentary interprets that the title of the book suggests its nature of thorough

classification and enumeration of the ultimate realities.

2. The Vibhanga

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The Pali term Vibhanga signifies ‘divisions’ by the analytical method. The

Vibhanga is essentially supplementary as well as explanatory to the Dhammasangani.

It gives several new words concerning the ultimate realities apart from those

contained in the Dhammasangani.

Of the four parts of the Vibhanga, the first is concerned with the terms and

classification of the Dhammas which are basic to the study of Buddhism. Then, the

second part of the book serves as the basis of the entire system of the Buddhist

psycho-ethical philosophy or the Abhidhamma philosophy, which starts from the

ordinary knowledge and ends in the enlightened knowledge. While the third part

includes the impediments to knowledge, the last part describes the various conditions

of humans and other beings.

3. The Dhatukatha

The Dhatukatha describes, by way of questions and answers, the ultimate

realities called ‘elements’. It explains how the ultimate realities are related to the

categories of ‘aggregates’, ‘sense-bases’ and ‘elements’.

4. The Puggalapannatti

By ‘puggala’ is meant ‘individual’ or ‘being’, and by ‘pannatti’ is meant

‘elucidation’. The Puggalapannatti is so called because it elucidates the different

types of individuals and their similes. The treatise is comprised of eleven parts.

5. The Kathavatthu

‘Katha’ has the meaning of ‘conversation’ or ‘controversy’ while ‘vatthu’

denotes ‘context’ or ‘points’. Hence, the Kathavatthu is rendered ‘Points of

Controversy’. The authorship of this book is ascribed to Thera Maha

Moggaliputtatisssa, who refuted the wrong views that had crept into the Buddha’s

Teaching. In 218 Buddhist Era, that is, 218 years after the Great Demise of Lord

Buddha, the treatise as expounded by Thera Maha Moggaliputtatisssa was recorded

by the Third Buddhist Council which was held under the auspice of King Asoka.

The treatise is said to contain one thousand suttas: five hundred orthodox and

five hundred heterodox. Since it records the various beliefs that had then arisen in the

Buddha’s Teaching, much importance is attached to it for the history of Buddhism.

5

6. The Yamaka

‘Yamaka’ signifying ‘pairs’, this treatise is rendered ‘the Book of Pairs’. It is

so called:

1. because of the dual-groupings of questions – a question and its converse in

each

2. because of the pairs of questions and answers, and

3. because of the pairs of claims and reservations

This treatise is divided into ten chapters.

7. The Patthana

‘Patthana’ in Pali means ‘causes’. The title of the Patthana can be interpreted

with this meaning because in it the Buddha expounds a variety of causes in His

treatment of each of the twenty-four causal relations. Another interpretation of the

word ‘Patthana’ is ‘analysis’, which is also plausible since the treatise analyses the

wholesome consciousness, etc., in terms of each of the twenty-four causal relations.

‘Patthana’ can be interpreted as ‘going (freely)’, too. Again, this interpretation is

found to make sense in the context of this treatise, of which the Buddha’s

contemplation triggered the emission of rays from His body as a sign of His

Omniscience going freely. Let alone all the causal relations, any one of them is subtle

enough for the Buddha’s Omniscience to ‘roam about’ or contemplate. In this sense,

each of the twenty-four causal relations can be referred to as ‘Patthana’. Hence, the

book of these causal relations came to be called the Patthana.

According to this treatise, the Buddhist Abhidhamma philosophy sees the

relations between each and every entity or Dhamma, which may be animate or

inanimate. The entities in the world can be said, therefore, to depend on each other by

any one of the twenty-four causal relations. The Patthana is divided into three parts,

namely:

1. the Paccayuddesa – the brief account of the twenty-four conditions such as

‘root’, etc.,

2. the Paccayaniddesa – the account of these conditions and the conditioned

things related with them by the causal relations, and

3. the Patthana proper (which is again divided into four sub-sections)

Due to its manifold treatment of the ultimate realities, the Patthana is also entitled

‘the Anantanayasamanta Patthana’ – the Patthana surrounded with the infinite

modes of treatment (on the ultimate realities).

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Verse 17

'Sugatam'

The Buddha is referred to as ‘Sugata’ because He speaks only good speech.

The term is the fourth attribute of the Buddha’s nine supreme attributes. The

Commentary explains this attribute in four ways:

1. The Buddha is ‘Sugata’ because He goes well – literally as well as

metaphorically, that is, He has attained the good, flawless and magnificent

Noble Path.

2. The Buddha is ‘Sugata’ because He has gone to Nibbana by means of

knowledge (insight).

3. The Buddha is ‘Sugata’ because He has gone to Nibbana by means of Path

Knowledge.

4. The Buddha is ‘Sugata’ because He speaks only appropriately on appropriate

occasions.

From (1) to (3), the signification of the term ‘Sugata’ focuses on the Buddha’s

going to or attainment of Nibbana.

The Buddha used one of the following words in addressing His disciples:

1. Ehi svagatavadi = ‘Come, thy coming is good!’

2. Sakhilo = ‘Thou speakest soft.’

3. Sammadako = ‘Thou greetest welcomely.’

4. Abbhakutiko = ‘Thou hast a happy countenance.’

5. Uttanamukho = ‘Thou hast a quickly responding mouth.’

6. Pubbabhasi = ‘Thou leadest the conversation.’

In this respect, the Buddha is worthy of the attribute of ‘Sugata’ – the One

who speaks only good speech.

Furthermore, the Buddha’s speech is endowed with the six qualities, which are

as follow:

1. kalyanavaca = good speech,

2. kalyanavakkarana = good utterance,

3. poriyavaca = polite speech,

4. vissattha = clear speech,

5. anelagala = flawless speech, and

6. atthassavinnapaniya = meaningful or comprehensible speech.

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The Buddha also instructs His followers to speak the words which must be:

1. subhasita = good,

2. piyavaca = lovely or pleasant,

3. sacca = truthful, and

4. dhamma = logical or coherent and consistent with the Law

There are six kinds of speech among people in this world. They are:

1. the kind of speech which is true, beneficial, and liked by the others,

2. the kind of speech which is true and beneficial, but not liked by the others,

3. the kind of speech which is true but not beneficial and not liked by the others,

4. the kind of speech which is not true but beneficial and liked by the others,

5. the kind of speech which is not true and not beneficial but liked by the others,

and

6. the kind of speech which is not true, not beneficial and not liked by the others.

Of these six kinds of speech, the Buddha speaks only the two: namely, the

kind of speech which is true, beneficial and liked by the others; and the kind of speech

which is true, beneficial but not liked by the others.1

It is also noteworthy that if we speak truthful and polite speech, our speech

will be beneficial and pleasant to the others.

Verse 61

'Cakkangopepado'

Each of the Buddha’s soles is said to have 108 auspicious marks. These

auspicious marks are given as follow:

1. satti = a spear

2. sirivaccha = a house of great honour

3. nandi = a flower of periwinkle plant

4. sovattika = three distinct lines on the throat

5. vatisaka = a flower by that name

6. vaddhamanaka = a tray of food

7. bhaddapitha = a couch of gold

8. ankusaka = a goad of gold

9. pasada = a hall with the multiple-tiered roof

10. torana = a gateway of gold1 M.II.57-8

8

11. setacchatta = a white umbrella

12. khagga = a double-edged sword

13. talavanta = a circular palm-leaf fan

14. morahatthaka = a peacock tail-feather fan

15. valabijani = a whisk of tail from a camari animal

16. unhisa = a forehead band of gold

17. mani = ruby

18. patta = an alms-bowl made of emerald

19. sumanadama = a garland of jasmine flowers

20. niluppala = a flower of brown water-lily

21. rattuppala = a flower of red water-lily

22. setuppala = a flower of white water-lily

23. pundarika = a flower of pudarik water-lily, whose petals are less than a

hundred in number

24. paduma = a flower of paduma water-lily, which is hundred-petalled

25. punnaghata = a pot full of white mustard seeds and so on

26. punnapati = a bowl full of white mustard seeds and so on

27. satti = a symbol depiction the four oceans

28. satti = a mountain range going around the universe

29. satti = the Himalayas

30. satti = Mount Meru

31. satti = the sun

32. satti = the moon

33. satti = the twenty seven lunar mansions

34. satti = the four continental islands

35. –

36. –

37. –

38. satti = the universal monarch with a full retinue

39. satti = a right-volute conch

40. satti = a pair of cirrhina mrigala fish of gold

41. satti = the whirling circle of blades called the weapon of cakka

42. satti = the seven great rivers

43. –

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44. –

45. –

46. –

47. –

48. –

49. satti = the seven ranges

50. –

51. –

52. –

53. –

54. –

55. –

56. satti = the seven lakes

57. –

58. –

59. –

60. –

61. –

62. –

63. satti = a hamsa bird of gold

64. satti = a crocodile king

65. satti = a cluster of banners and streamers

66. satti = a royal palanquin of gold

67. satti = a yak tail whisk finished with gold

68. satti = a silver range called Kelasa

69. satti = a lion king

70. satti = a tiger king

71. satti = a horse that flies in the sky

72. satti = an elephant of uposatha kind

73. satti = a serpent king called Vasuki

74. satti = a hamsa king

75. satti = a bull king called usabha

76. satti = an elephant king called Eravata

77. satti = a makara fish-crocodile

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78. satti = a Brahma with four faces of the four continental islands

79. satti = a boat of gold

80. satti = a cow with a calf

81. satti = a couple of kinnara birds

82. satti = a karavika bird

83. satti = a peacock king

84. satti = a crane king

85. satti = a cakkavakka bird king

86. satti = a jivanjivika bird king

87. satti = the six celestial abodes

88. –

89. –

90. –

91. –

92. –

93. satti = the sixteen abodes of the Brahma beings

94. –

95. –

96. –

97. –

98. –

99. –

100. –

101. –

102. –

103. –

104. –

105. –

106. –

107. –

108. –

Verse 67

11

'Brahmaghoso'1

It means ‘having the voice of a Brahma being’. The voice of a Brahma being

is clear, being undisturbed by phlegm, bile and so on. In the same way, the Buddha

has a clear voice, because of the clean articulators such as the throat and the palate,

which lets free the vocal air clearly from the naval to the mouth.2 The Buddha avoided

rude words and curses in His former existences. He spoke only words flawless, polite,

sweet and pleasant to others. As a result of this merit, the Buddha’s voice is as clear

as that of a Brahma being, which is endowed with eight qualities.3 These qualities

are:4

1. vissattha = clearness,

2. vinneyya = legibility,

3. manju = sweetness,

4. savaniya = pleasantness,

5. bindu = fullness,

6. avisari = firmness,

7. gambira = depth, and

8. nindadi = echo.

Verse 80

'Araham'

The term ‘Araham’ is the first attribute of the nine supreme attributes of Lord

Buddha.5 The Commentaries derive the term ‘Araham’ in several ways, out of which

the following five explanations are widely known:

(a) Araham6 – the One who has destroyed all the foes called defilements

1 Brahmaghoso = brahmassa (of a Brahma being) + ghosa (voice) + o (suffix)2 The Chronicle of the Buddhas, Vol.2, p.933 Ibid., lxx-lxxi4 M.II.340, M.A.II.270, D.A.II.42, Nd1.3535 DN.I.104; S.I.2216 Araham = ari (foe, enemy) + hata (having destroyed) = the One who has destroyed the bhikkhu’s foes called defilements Vism.I.192, Nidd.I.A.160

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Defilements are comparable with one’s enemies1 who always work against

one’s interest and welfare. On the Aparajita Throne (the Place Unconquerable by

others), The Buddha destroyed by the four Supramundane Paths, all the defilements

totaling fifteen hundred in number. Since the Buddha has thus destroyed the

defilements, He came to be known as the Araham.2

(b) Araham3 – the One who has distanced Himself from the defilements

As described under (a) above, the Buddha has destroyed all the defilements. In

so doing, He destroyed them together with subtle proclivities to some forms of habit

without leaving a trace. There is not even a vague impression to suggest the presence

of these defilements and the proclivities resulting from them. From these things He

has distanced Himself, and so He came to be known as the Araham.4

(c) Araham5 – the One incapable of doing evil even in the absence of others

In this world, there are a lot of fools who consider themselves wise although

they actually are not. But these fools are afraid of being despised by others, so they

choose for doing sins a time and a place in which others are not present and cannot

see them doing sins. Unlike these fools, the Buddha avoids doing evil even in the

absence of others, having destroyed all the defilements and their proclivities to some

forms of habit. This being so, the Buddha is referred to as the Araham.6

(d) Araham7 – the One who has broken off the spokes of the wheel of Samsara 1 Enemies in one’s lifetime can be either external or internal. The external enemies include floods, fires, tyrants, robbers and those who dislike you. On the other hand, the internal enemies range from the diseases that come out from your body to the defilements that accompany you in your roaming in the cycle of rebirths. These defilements are ten in brief but can be multiplied up to a thousand and five hundred. The Buddha has destroyed these defilements using the sword-like sharpened Noble Paths. 2 The Great Chronicle of the Buddhas 562-33 Araha = araka > araha = the One who has distanced Himself from the defilements, that is, the Buddha. By Nirutti derivations, the long vowel ‘a’ has changed into the short ‘a’ and ‘raka’ has been corrupted into ‘raha’.Vism.I.192; Nidd.I.A.1604 The Arahants are not entitled to be Araham because, though they have destroyed all the defilements of one hundred and five thousand, certain vague impressions or traces of their proclivity to some habits resulting from the previous defilements still remain with them. Once in the Buddha’s lifetime, there was an Arahant called Thera Pilindavaccha, who, coming of a Brahmana family, couldn’t contain himself from addressing others as ‘Vasala’, that is, ‘Thou Scoundrel’. The Great Chronicle of the Buddhas 563-4; Dhp.A.II.419-205 Araham = a (negative prefix) + raha (secret place) = the One who never commits sins in a secret placeVism.I.195; Nidd.I.A.1616 The Great Chronicle of the Buddhas (vol.5) 5657 Araham = ara (spokes) + hata (having destroyed) = the one who has destroyed the spokes of the wheel of Samsara, that is, the Buddha

13

By the word ‘Samsara’ is meant the continuous rebirth, after decay, of

aggregates, sense-bases and elements.1 The cycle of such rebirths is often compared to

the wheel, and hence the wheel of Samsara. By the use of an extended metaphor, ‘the

three existences’ (sensual, material Brahmaic and immaterial Brahmaic) are the

vehicle attached to the wheel, ‘ignorance’ and ‘craving’ the hub of the wheel, ‘decay’

and ‘death’ the rim of the wheel,‘the three Sankhara’ the spokes of the wheel, and

‘asava’ (intoxicant called defilements – cause for ‘ignorance’) the axle of the wheel.

The vehicle of the three existences attached to the wheel of Samsara goes

continuously and without stopping having on that wheel the hub of ignorance and

craving, the spokes of the three Sankhara, the rim of decay and death and the axle of

‘asava’. The destruction of this vehicle together with the wheels and spokes, etc., is

the attribute of the Buddha – the attribute of Araham.2

(e) Araham3 – the One worthy of homage by all the three worlds, of men, devas and

brahmas

The Buddha is the worthiest recipient of homage by others. He is the noblest

person worthy of receiving special homage or the offerings of the four requisites

donated by men, devas and brahmas. When a Buddha appears in the world, the

powerful men, gods and brahmas come to pay homage to him. In the lifetime of our

Lord Buddha, He received the offering of a posy of flowers as large as Mount Meru

given by Brahma Sahampati, and the other offerings afforded by such gods as Sakka

and such men as King Bimbisara and King Kosala. The Mahaparinibbana Sutta states

that when the Buddha passed away, He was immediately given respect with the

recitals of improvised verses by Brahma Sahampati, Sakka the Celestial King, Thera

Aniruddha, and Thera Ananda.4

Among the above explanations concerning the interpretation of the term

‘Araham’, the first four are dealt with the pure causes for the Buddha’s supreme

attribute while the last one can be regarded to be the effect of these causes. In other

words, the Buddha attains the attribute of being worthy of homage due to the fact that

He is the One who has destroyed all the defilements, who has broken off the spokes of

Vism.I.1941 A.A.II.386; Vism.II.1762 The Great Chronicle of the Buddhas, 565-83 Vism.I.192-5. See for further information the Great Chronicle of the Buddhas (vol-5) 568-6994 DN.II.128-9

14

the wheel of Samsara, who is incapable of doing evil even when nobody cannot know

it, and who has distanced Himself from the defilements.

Verse 90

'Bhagava'

The 'Bhagava' (the Blessed One) is an epithet of the Buddha, described as the

ninth attribute of the Nine Qualities of a Buddha. According to the commentaries, the

term signifies different meanings, out of which this chapter opts for one which derives

it from a combination of 'bhaga' (blessings) and 'vantu' (having).

The Buddha is called 'Bhagava' because He is associated with six kinds of

blessings (bhagehi yuttatta). These six blessings are, namely,

1. (issariya) lordship,

2. (dhamma) Lawfulness,

3. (yassa) fame,

4. (siri) glory,

5. (kama) wish and

6. (payatta) endeavour.

(1) Issariya, The Blessing of Lordship

The blessing of ‘issariya’ means that of lordship. The Buddha has the power

of lordship over mind according to His wish. This lordship is twofold:

lokuttaracittissariya (lordship over His own supramundane mind) and lokicittissariya

(lordship over His own worldly mind).

The Buddha’s lordship over His mind is incomparable to others’. Here, when

performing the Twin-Miracle, the Buddha resolved, taking the Jhanic Absorption in

the subject of Water-Disc, to bring forth water columns from His body. Then,

fountains of water sprang up from His body. Similarly, He resolved to bring forth

flames from His body after taking the Jhanic Absorption in the subject of Fire-Disc.

Then, the fountains of water and flames came out from His body alternately, but to

the observer, they seemed to be flying together around His body.

Actually, the consciousness streams (vithi) of the two processes, emission of

water and that of fire, are different from each other. To perform such a Miracle, the

Buddha had to go through four conscious streams very quickly. This is what is meant

by His lordship over His mind. Moreover, when the Buddha taught discourses, He

15

took the Absorption in the Arahant Fruition at intervals between discourses. These

intervals were very short, as in when the audience said, ‘Sadhu (Well-done!)’. This

quick Absorption in the Fruition is also due to His lordship over His supramundane

mind. In the two cases above cited (Twin-Miracle and Absorption in Fruition), the

Buddha’s consciousness belonged to the supramundane group.

His lordship over His own worldly mind can be found in the following six

abilities:

1. the ability to make His body minute, up to the extent that it is as small as the size

of an atom (Anima),

2. the ability to make His body light and swift (Laghima),

3. the ability to make His body gigantic (Mahima),

4. the ability to arrive where He would like to go (Patti),

5. the ability to produce what He wants by resolving and so on (Pakamma),

6. self-mastery and lordship (Isita),

7. the mastery of miraculous powers (Vasita), and

8. power of immediate accomplishment at His wish while performing such cases as

Absorptions and Miracles (Yathakamavasayita).

(2) Dhamma, Lawfulness

The Buddha has destroyed all the thousand-and-five hundred defilements

including the habits. He has supreme lordship over the supramundane Dhamma (Law)

factors such as the Four Paths, the Four Fruitions and the Nibbana. Referring to these

Dhamma factors, the Buddha is said to have the blessing of 'Lawfulness'.

(3) Yassa, FameThe Buddha has the exceedingly pure fame, spread through the three worlds of

the Sensuous Spheres, the Material Brahma Spheres and the Immaterial Brahma

Spheres.

(4) Siri, GloryThe Buddha has so exceeding glory of His material body endowed with all the

32 Great Man’s Marks, the 80 Lesser Marks and the Six-hued Rays, that all the

beings, human and celestial, are eager but never satisfied to see Him.

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(5) Kama, WishStarting from the Bodhisatta life of Sumedha, the Buddha has had a wish that

He could realize the Four Noble Truths and that others could realize the Truths in the

same way as Him. Therefore, He fulfilled the Perfections. In His last existence, when

He attained Enlightenment with the Omniscience, He fulfilled both benefits – for

Himself and others. Such a fulfillment of wish is the blessing of ‘kama’ (wish).

(6) Payatta, EndeavourThe Buddha carried out the Five Tasks1 of a Buddha every day. The

endeavour in performing these tasks is incomparably larger than others’. It is

therefore referred to as the blessing of ‘payatta’ (endeavour).

1 Tasks before lunch (Purebhattakicca), Tasks after lunch (Pacchabhattakicca), Tasks in the early watch of the night (Purimabhattakicca), Tasks in the middle watch of the night (Majjhimayamakicca), and Tasks in the late watch of the night (Pacchimayamakicca). S.A.I.224

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