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so by energy, called effort, one accomplishes this and that task, and goes to the desired state of Nibbāna—this is the meaning. The word "gāhako" (taker) here is in the objective case. "By the hand of knowledge" means by the hand of omniscience. "Knowledge" means knowing all knowable things, omniscience. "Karo" means one who does this and that work, a hand. The hand that is knowledge is "ñāṇakaro," or knowledge like a hand is "ñāṇakaro"; by that "ñāṇakarena." "Gāhako" means having taken a firm hold. "By that" means by that boat, which is the eightfold path. "Many" means many trainable beings. "From the ocean of existence" means from the great ocean of the three existences, or the cycle of transmigration. The meaning of that word has already been stated below. "Tāresīti" means caused to cross, caused to overcome—this is the meaning. "Buddhanti" means the Buddha, who has penetrated the Four Noble Truths. "Aghappahanti" means the dispeller of suffering for beings. It means the destroyer of suffering. Or "aghappahanti" means the dispeller of defilements for beings. It means the destroyer of defilements. Here, the word "agha" refers to both suffering and defilements. Here, suffering is called "agha" because it causes suffering, or it manifests as suffering. Defilement, however, is called "agha" because beings commit evil through it. The root "agha" is in the sense of doing evil. "Aghappaho" is one who abandons or destroys "agha," the Buddha. The root "hā" preceded by "pa" and "agha" means to abandon. It means the Buddha removes both suffering and defilements from trainable beings through his teaching of the Dhamma. And here, in the first interpretation, since suffering is not a thing to be abandoned, even though it is not to be abandoned by the path, it is said to be the dispeller of suffering by way of the fruit. "Tanti munidakkhanāvikaṃ ahaṃ name namāmīti sambandhoti." This is the brief explanation here. The skillful navigator, the Buddha, the chief of boats, having ascended the boat of the path, the boat of the eightfold path, with the rudder of effort, which is energy, by the hand of knowledge, with the hand of omniscience, the catcher, firmly grasping, with that ship of the eightfold path, many, countless beings to be tamed, from the ocean of existence, the great sea of the three existences, he ferried across, he brought to shore. That Buddha, who had penetrated the Four Noble Truths, who removed obstacles, who destroyed the suffering of beings, or who destroyed defilements, that skilled navigator, the sage, I bow down to, I salute. The description of the tenth verse of homage is concluded. 11. Who accumulated the thirty perfections, Who realized the Four Truths at the excellent Bodhi tree; Who attained excellent psychic powers, for the welfare of gods and humans, Who brought peace to the three existences, I bow down to the Conqueror. 11. Having thus paid homage to the Buddha with the tenth verse, now, desiring to praise the Conqueror and pay homage to him with five qualities such as "who accumulated the thirty perfections," he utters the verse beginning with "Samatiṃsatipāramisambharaṇaṃ." This verse, composed of four 'sagaṇa's, and endowed with twelve syllables, should be understood as a Toṭaka verse. As stated in the Vuttodaya: "Here, a Toṭaka is measured by 'ambudhisa's." Its meaning is: "That in which, in each line, it is measured, composed, or characterized by 'ambudhisa's (four 'sagaṇa's), is called a Toṭaka in the world of meter." Therein, "Samatiṃsatipāramisambharaṇaṃ" means that the thirty perfections—the ten perfections, the ten minor perfections, and the ten ultimate perfections—were accumulated, were fulfilled. The distinction of these and the etymology of the word 'pāramī' have been explained below. "Sambharaṇa" means 'he who accumulated, he who fulfilled,' the Conqueror. The root 'bhar' with the prefix 'saṃ' means 'to fulfill,' with the suffix 'yu.' "Samatiṃsapāramiyo sambharaṇo" means 'he who accumulated the thirty perfections,' the Conqueror. It means that from the time he received the prophecy at the feet of Dīpaṅkara Buddha, for four incalculable eons and a hundred thousand great eons, he fulfilled the thirty perfections. That "Samatiṃsatipāramisambharaṇaṃ." "Varabodhidume" means at the foot of the excellent Bodhi tree. Here, the etymology of the word 'varabodhi' has been explained below. It moves, it goes, the root, trunk, bark, branches, twigs, leaves. A tree is that which attains growth, development, and abundance through fruits, or is exceedingly beautiful with the splendor of silver, gold, and jewels. On the very day the Bodhisatta was born, a royal tree, 100 cubits high, grew together with the Bodhisatta, without being planted. The word "du" in "dumo" comes from the root "du" meaning "to move." However, in the Apadānaṭṭhakathā, it is said: "A tree is that which shakes, 'dunāti kampatīti dumo.' Or a tree is that which fills the sky, 'dumati pūreti ākāsatalanti vā dumo.'" The excellent Bodhi is Varabodhi. And that tree is the excellent Bodhi, hence Varabodhidumo; in that. "Catusaccadasa" means the four noble truths penetrated by the knowledge of the path. Here, the word "sacca" is seen in many meanings. For example: In "Speak the truth, do not be angry," etc., it means the truth of speech. In "Monks and brahmins established in truth," etc., it means the truth of abstinence. In "Why do the wise proclaim different truths?" etc., it means the truth of views. In "There is indeed one truth, there is no second," etc., it means the ultimate truth, Nibbāna, and the path. In "How many of the four truths are wholesome?" etc., it means the noble truth. It should be understood that here too, it refers to the noble truth. "Sathanaṃ saccaṃ, avitathaṃ" means truth, not otherwise. The root "sath" with the suffix "ṇya" means "not otherwise." Just as the nature of fire is always hot, not cold, so too the nature of suffering, etc., such as oppression, is always true, real, not otherwise, not different. That, however, is of four kinds: the truth of suffering, the truth of the origin, the truth of cessation, and the truth of the path. Among these, "dukkhasaccaṃ" means "dukkhaṃ" (suffering) is "du" (bad) and "khaṃ" (empty). This is a Kammadhāraya compound. This has been stated in the Saccavibhaṅgaṭṭhakathā: "This word 'du' is seen in the sense of 'bad.' Indeed, a bad son is called 'duputta.' The word 'khaṃ,' however, means 'empty.' Indeed, empty space is called 'khaṃ.' And this first truth is bad, because it is the basis of many calamities and afflictions; it is empty, because it is devoid of the state of permanence, beauty, and happiness imagined by foolish people. Therefore, because it is bad and empty, it is called 'dukkhaṃ.'" And that which is suffering and that which is truth is "dukkhasaccaṃ." They The cycle of the realms is understood. The Truth of Origin: "Ayo" is that by which the fruit of suffering comes to be in the future. It is greed. The root "aya" is in the sense of going. "Saṃ" (conjunction), when there is a combination of remaining conditions, "U" (arising), "ayo" is the cause for the arising of suffering. Thus, "samudaya" (origin). This is a genitive tatpurisa compound. This is said in the Sacca-vibhanga commentary: "The word 'saṃ' indicates conjunction in 'samāgamo' (coming together), 'sameti' (meets), and so on. The word 'u' indicates arising in 'uppannaṃ' (arisen), 'uditaṃ' (risen), and so on. The word 'aya' indicates cause. And this second truth, when there is a combination of remaining conditions, is the cause for the arising of suffering. Thus, because it is the cause for the arising in conjunction with suffering, it is called 'dukkhasamudaya' (the origin of suffering)." That which is origin and also truth is the Truth of Origin. It is understood as craving, which is called greed. The Truth of Cessation: "Rodho" is that which moves, proceeds, continues. It is the phenomenon of the cycle of the three realms. The root "rodha" is in the sense of moving. There is no moving, no proceeding here, of the phenomenon of the cycle of the three realms. Thus, "nirodho" (cessation). It is Nibbāna. Or alternatively: The suffering of saṃsāra ceases here. Thus, "nirodho" (cessation). It is Nibbāna. The root "rudhi" is in the sense of obstruction. This is said in the Sacca-vibhanga commentary: "But the third truth, because the word 'ni' indicates absence. The word 'rodha' indicates movement or imprisonment. Therefore, here there is the absence of the movement or imprisonment of suffering, which is called the prison of saṃsāra, due to being empty of all destinations. Or, when that is attained, there is the absence of the movement or imprisonment of suffering, which is called the prison of saṃsāra, because it is its opposite. Thus, it is called 'dukkhanirodha' (the cessation of suffering)." Or, because it is the condition for the non-arising and cessation of suffering, it is "dukkhanirodha." That which is cessation and also truth is the Truth of Cessation. It is Nibbāna. The Truth of the Path: "Maggo" is that by which one seeks or goes to the cessation of suffering, Nibbāna. It is the Eightfold Path. The root "magga" is in the sense of going. This is said in the Sacca-vibhanga commentary: "But the fourth truth, because it goes to this cessation of suffering by way of object, being directed towards it, and it is also the path for the attainment of the cessation of suffering. Therefore, it is called the practice leading to the cessation of suffering." is true. And that path is true, thus Path-Truth. The Eightfold Path is understood. Because these Buddhas and noble ones penetrate them, therefore they are called Noble Truths. Or, because they are penetrated by Buddhas and noble ones, therefore they are called Noble Truths. Their characteristics are to be known thus. Here, the mark of oppression is the Truth of Suffering; its function, to torment; its manifestation, continuity.