English
The mark of origination is the Truth of Origin; its function, to not cut off; its manifestation, entanglement. The mark of peace is the Truth of Cessation; its function, deathlessness; its manifestation, signlessness. The mark of leading out is the Truth of the Path; its function, to abandon defilements; its manifestation, emergence. Among these four truths, the first and third truths are results. The second and fourth truths are causes. The first two truths are difficult to see, profound. The latter two truths, due to their profundity, are difficult to see. Moreover, the Noble Truth of the Cessation of Suffering is to be understood as both profound and difficult to see. Furthermore, for each truth, by way of four meanings, there are sixteen aspects of truth. Therefore it is said in the Paṭisambhidāmagga text: "The meaning of oppression for suffering, the meaning of conditioned, the meaning of torment, the meaning of change; these four are the meanings of suffering for suffering, thus, not otherwise, not different. Thus suffering is true in its suchness. The meaning of accumulation for origin, the meaning of source, the meaning of conjunction, the meaning of entanglement; these four are the meanings of origin for origin, thus, not otherwise, not different. Thus origin is true in its suchness. The meaning of escape for cessation, the meaning of seclusion, the meaning of unconditioned, the meaning of deathlessness; these four are the meanings of cessation for cessation, thus, not otherwise, not different. Thus cessation is true in its suchness. The meaning of leading out for the path, the meaning of cause, the meaning of seeing, the meaning of dominance; these four are the meanings of the path for the path, thus, not otherwise, not different. Thus the path is true in its suchness." Seeing, seeing. Or, 'sees, perceives,' thus seeing. This is the knowledge of the four paths. The root `dis` is in the sense of looking. The seeing of the four truths, thus is the one who sees the four truths, the Conqueror. Or else, he saw, he perceived the four truths, thus is the one who sees the four truths, the Conqueror. He did not penetrate the four truths with the knowledge of the four paths, this is the meaning. That one who sees the four truths. The knowledge of the four truths, however, is of two kinds: knowledge of comprehension, and knowledge of penetration. Therein, the knowledge of comprehension is mundane; it proceeds in cessation and the path by way of hearsay and so on. The knowledge of penetration is supramundane; having made cessation its object, by its function, it penetrates all four truths. As it is said: "Whoever, monks, sees suffering, he also sees the origin of suffering. He also sees the cessation of suffering. He also sees the path leading to the cessation of suffering." All this should be said. However, the knowledge of penetration of the four truths does not proceed without the knowledge of comprehension. Therefore, for the sake of the knowledge of comprehension, the meditation subject of the four truths was previously undertaken by the wise, so it is said. Is it not so that the noble disciples penetrate the four truths? Then why is only the Conqueror praised as 'one who sees the four truths'? The Blessed One, however, distinguished from the noble disciples, penetrates the four truths by the knowledge of the path of arahantship, by teaching not from another. Therefore, only the Blessed One is extolled as 'one who sees the four truths'. Therein, however, excluding craving and Nibbāna, the remaining phenomena are called the truth of suffering. The 108 kinds of craving are called the truth of origin. Nibbāna is called the truth of cessation. The eightfold path is called the truth of the path. It is said, however, in the Abhidhammatthasaṅgaha – "Suffering is the three-fold cycle of existence, Craving is the origin; Cessation is Nibbāna, The path is considered supramundane." Excellent psychic power attained, that is, excellent psychic power attained. Supreme, attained the psychic power of past Buddhas, this is the meaning. Or else, being the foundation of supreme psychic powers, this is the meaning. Accomplishment, success is psychic power. Or, it accomplishes, it succeeds, it achieves, thus is psychic power. Psychic power type And knowledge and the path of arahantship are attained. For it is said in the Visuddhimagga: "Thus, renunciation succeeds, hence it is power; and the path of arahantship succeeds, hence it is power." Or, beings succeed by this, they are grown, they reach excellence, hence it is power; and the eight attainments and the four paths are attained. The root 'idh' means to grow, a cause. Or, the suffix 'ta' indicates the feminine gender, and the suffix 'ī'. He has gone to power, hence 'iddhigata', the Conqueror. Or, he goes, he stands firm in this, hence 'gata'; he is the resort of excellent, supreme powers, hence 'varamiddhigata', the Conqueror. That supreme in power. Although noble disciples attain powers, Buddhas, however, are especially by this higher knowledge, powerful, successful, grown, exceedingly excellent; therefore, only the Buddha is worthy to be praised as 'varamiddhigata', so it should be understood. 'Naradevahita' means the worldly and supramundane welfare, purpose, and support for humans and devas. Their meaning has already been stated below. 'Tibhavūpasama' means the calming of the three existences. Due to the absence of rebirth, or the calming, extinguishing, cessation of rebirth in the three existences, namely the sense-sphere, form-sphere, and formless-sphere existences, this is the meaning. Beings exist in this, hence 'bhava' (existence); three existences are 'tibbhava'; he has calmed them, hence 'tibhavūpasama', the Conqueror. That calmer of the three existences. However, for the Blessed One, at the Bodhi-seat itself, the rebirth-generating volitional formations rooted in ignorance and craving in the three existences (sense-sphere, form-sphere, formless-sphere) were completely abandoned by the knowledge of the path of arahantship, hence there is no rebirth. Therefore, it is said that the Blessed One alone is especially praised as 'tibhavūpasama'. 'Jina' means the Buddha who conquered the five Māras. 'Paṇamāmi' means "I respectfully bow with a mind endowed with knowledge," this is the construction. This is the brief construction here. Thirty accumulations, the thirty perfections, accumulated, fulfilled, at the supreme Bodhi tree, the highest enlightenment. At the foot of a tree, Seeing and penetrating the four noble truths with path-knowledge, Who has attained supreme excellent power, Who has reached the power of past Buddhas, Or is the foundation of supreme powers, Who holds the welfare of humans and devas, The worldly and supermundane purpose, Who has calmed the three existences, Calmed by the three existences of sensuous, form, and formless realms, Or who has calmed and extinguished rebirth in these three existences, I bow to the Conqueror, The Buddha who conquered the five Māras, I respectfully worship with a mind endowed with knowledge. The commentary on the eleventh verse of homage is finished. 12. Adorned with a hundred merits, stainless, Whose wisdom is like the sky, whose resolve is like Mount Meru; Endowed with cool virtue like a lotus, Enduring like the earth, I bow to the Conqueror. 12. Having thus worshipped the Conqueror with the eleventh verse, now, desiring to worship the Conqueror by praising him with six qualities beginning with "adorned with a hundred merits," he recites the verse beginning with "adorned with a hundred merits." This, moreover, composed of four 'sa' gaṇas, is to be understood as a Toṭaka verse with twelve syllables. The explanation of the meter is as stated in the commentary on the previous verse. Here, "adorned with a hundred merits" means endowed with the thirty-two marks of a great man, born from the power of merit from innumerable perfections. And here, the word "sata" (hundred) is a term for innumerable quantities, like in "a hundredfold glory" or "a thousandfold," etc. "Born from a hundred (innumerable) merits from the power of perfections" means *satapuññajaṃ*. "That by which the Buddha's essence is marked or to be marked" is *lakkhaṇaṃ* (mark), such as the thirty-two marks of a great man. The root *lakkh* is used in the sense of seeing and marking. That which is born of a hundred merits and that which is a mark is *satapuññaja lakkhaṇaṃ*. "He who has that" is *satapuññajalakkhaṇiko*, the Conqueror. That. Indeed, if all beings in infinite world-systems were to perform each meritorious deed a hundred times, the Bodhisatta alone, having made each meritorious deed performed by so many people a hundredfold, from the power of perfection born of that, [the text is incomplete]. Endowed with the thirty-two marks of a Great Man and with the eighty minor characteristics, he is praised as having the marks of a hundred merits— this is the meaning. Indeed, it is said in the Buddhavaṃsa Commentary: ‘‘‘One with the marks of a hundred merits’ means that in endless world-systems, all beings might perform one meritorious deed a hundred times; the deed done by so many people, the Bodhisatta himself alone, having made it a hundredfold, was born. Therefore, he is called ‘one with the marks of a hundred merits’. But some say that each mark is born from a hundred meritorious deeds. If that were so, anyone could become a Buddha. That is rejected in the commentaries.’’ However, in the Pātheyya Commentary, ‘‘‘one with the marks of a hundred merits’ means each mark born from a hundred meritorious deeds. ‘If that were so, anyone could become a Buddha’ – they did not approve of this. But in endless world-systems, all beings might perform one deed a hundred times. The deed done by so many people, the Bodhisatta alone, having made each one a hundredfold, was born.