English
" In the Pāli of the Padīpavimāna story, it refers to a daughter of devas in passages like: "With a resplendent appearance, you, O devatā, stand; Illuminating all directions, like the stars in the night." Similarly, the word "parivāritā" (surrounded) should be understood. Therefore, by the Elder Acariya Dhammapāla, in the Thera The statement made in the commentary, and the statement made in the Jātakaṭīkā, and the statement made in the Abhidhammāvatāraṭīkā composed by the Elder Ācariya Sumaṅgala, should be taken as authority, and it should be understood that the meaning is 'Mātudevaputta' (Mother-Deva-Son). However, nowadays some teachers and elders, based on the word 'parivāritā' found in the Pāḷi and the statement in the Madhusāratthadīpanīṭīkā, say 'Mātudevadhītā' (Mother-Deva-Daughter). But that should be understood as merely their opinion. Adesīti (He taught): He taught with omniscience preceded by great compassion. Asadisaṃ (Unequalled) is the connection. And here, 'taṃ' refers to the Buddha. 'Asadisaṃ' means 'without a peer'. There is no peer like him, therefore 'asadiso' (unequalled), the Buddha. The meaning is that in the world with devas, there is no person equal to the Buddha in virtues like sīla (morality). Therefore, it is said in the Vinaya Mahāvagga Pāḷi – No teacher have I, No equal is found for me; In the world with devas, No peer have I. Niccanti (Always): means constantly, perpetually, continuously, without interruption. The connection is: 'I always bow to that unequalled Buddha'. This is the brief explanation here. Sumati (Good wisdom) is the beautiful omniscience, or the wisdom of teaching. Yo yādiso buddho (Which kind of Buddha). Dive divase divākarova sūriyoiva (Like the sun day by day), shining, being resplendent, generating delight, causing joy to devas who are not satisfied, or generating love, on the stone seat, on the stone seat called Paṇḍukambala, sitting, being seated, giving auspicious happiness, giving the happiness of Nibbāna, the Dhamma, the Abhidhamma Dhamma, taught, spoke to the devas, the reborn devas headed by Mātudevaputta. I always, constantly bow to, worship that unequalled, peerless Buddha. The commentary on the thirteenth verse of homage is concluded. 14. Whose soft, supreme, glorious lotus-feet, By the three worlds, Pure and undisturbed, The Lord attained unequalled eminence; To him, revered by all worlds, the peerless, I bow. 14. Thus, having paid homage to the Buddha with the thirteenth verse, now (we describe) the diverse nature of the Buddha's lotus feet... He, wishing to praise and worship with those signs of the one hundred and eight wheels, spoke the verse beginning with 'pādapaṅkaja'. This, moreover, composed of 'ta bha ja ja' gaṇas and two long syllables, endowed with fourteen syllables, should be understood as a Vasantatilakā verse. And this is stated in the Vuttodaya: 'Vasantatilakā is said to be ta bha jā jagā go'. Its meaning is this: In which, in each line, if there are the gaṇas 'ta', 'bha', 'ja', and a 'ja' gaṇa, and a 'ga' (long syllable), and another 'ga' (long syllable), that verse is called a Vasantatilakā verse by the masters of prosody. There, the connection is: 'I bow to that Lord, worshipped by all worlds, unequalled, who indeed attained peerlessness with his flawless, unconfused, lotus-like, soft-soled feet'. Here, without showing the word order, we will show the description according to the meaning order. 'Yo nātho' means: 'who is such a Buddha, a refuge for all beings'. That word ('yo nātho') should be connected as the subject to the verb 'sampāpuṇeeva'. The verbal meaning of 'Nātha' has already been stated below. 'Avikalehi' means: 'complete with all the signs of the foot-wheels, flawless in any way'. 'Vikalo' means: 'that which goes or proceeds in a distorted way'. The root 'kal' with prefix 'vi' is in the sense of 'going'. 'Avikalā' (foot-line) means: 'there is nothing distorted in this line'. The meaning is: 'there is nothing distorted in the clearly manifested form of the two feet'. With those flawless ones. 'Nirākulehi' means: 'free from confusion'. The meaning is: 'the signs of the foot-wheels are not mixed or entangled with each other'. 'Ākulaṃ' means: 'that which binds or ties up completely', the root 'kul' with prefix 'ā' is in the sense of 'binding'. Or, 'ākulaṃ' means: 'that which completely covers or obstructs beauty'; 'nirākulā' (foot-line) means: 'there is no confusion or intermingling in this foot-line'. With those unconfused ones. Those two words are adjectives for 'pādapaṅkajamuduttalarājikehi'. 'Pādapaṅkajamuduttalarājikehi' means: 'with the lines of the one hundred and eight wheel-signs born on the soft sole of the foot, which is like a lotus'. 'Pādo' means: 'that by which one steps or goes'. The root 'pad' is in the sense of 'going'. Born in mud and mire is *paṅkaja*, a lotus. A lotus reckoned as a foot is a foot-lotus. Or a foot like a lotus is a foot-lotus, a foot. It moves, it proceeds with softness, thus *mudu* (soft), from the root *mud* (to move) with *u*. It rests, it stands firm here, thus *tala* (sole). From the root *tal* (to stand firm) with *a*. That which is soft and a sole is *muduttala* (soft sole). The soft sole of the foot-lotus is the foot-lotus-soft-sole. It shines, it appears, thus *rājikā* (mark). It shines, it beautifies by this, thus *rājikā*. From the root *rāj* (to shine, to beautify) with *ṇiko*. The mark, reckoned as the one hundred and eight wheel-marks, born on the soft sole of the foot-lotus, is the foot-lotus-soft-sole-mark, by them. That one hundred and eight foot-wheel-mark, however, should be known thus: In the middle of the soft sole of the Blessed One's foot-lotus, a nave is seen. A circular line intersected by the nave is seen. A band encircling the nave is seen. The mouth of the spout is seen. Spokes are seen. Circular lines on the spokes are seen. A rim is seen. Jewels on the rim are seen. This much, indeed, is found in the Pāli (text). The extensive list, however, is not found (in the Pāli), it should be understood thus: Spear, śrīvatsa, nandiyāvaṭṭa, svastika, diadem, increasing-vase, pair of fish, auspicious seat, goad, javelin, palace, archway, white umbrella, sword, palm-leaf fan, peacock-feather fan, yak-tail whisk, turban, leaf, jewel-flower garland, blue lotus, red lotus, white lotus, lotus, white water-lily, full pot, full bowl, ocean, world-system, Himālaya, Sineru, moon and sun, constellations, four great continents, two thousand small islands, down to the retinue of a universal monarch, all this is the retinue of the wheel-mark itself. This much is said in the Majjhima Paṇṇāsa Aṭṭhakathā, so it should be known. In the Jinālaṅkāraṭīkā, however, it is said: "Wheels born on the soles of the feet are called wheel-marks." On the two soles of the feet are two wheels, each endowed with a thousand spokes. The rim is golden in color. The nave is like Ind... of sapphire color. In its middle, and around the navel, and facing the navel, a circular line, a hole in the middle, a rim around the wheel, a circle outside. A spear, the Sīrivaccha, the Nandiyāvaṭṭa, the Svastika, a garland, the Vaḍḍhamānaka, the Bhaddapīṭha, a goad, a palace, a gateway, a white umbrella, a sword, a fan, a peacock-feather fan, a whisk, a turban, a leaf, a gem, a flower garland, a blue lotus, a red lotus, a red water lily, a white water lily, a white lotus, a full pot, a full leaf, the ocean, the Cakkavāḷa mountain, the Himavanta mountain, the Meru mountain, the sun disc, the moon disc, the constellations, the four great continents with their retinues, the Wheel-turning Monarch endowed with the seven jewels and his retinue, a right-spiraling white conch, a pair of golden fish, the weapon-wheel, the seven great rivers, the seven family mountains, the seven Sīdanta oceans, the golden swan king, the porpoise, banners and flags, a golden palanquin, a golden whisk, the Kelāsa mountain, the lion king, the tiger king, the Vālāhaka horse king, the Uposatha Chaddanta elephant king, the Vāsukī Nāga king, the swan king, the bull king, the Erāvaṇa elephant king, a golden makara, a four-faced golden boat, a cow with her calf, a Kimpurisa, a Kinnarī, a Karavīka bird, the peacock king, the crane king, the Cakkavāka king, the Jīvañjīvaka king, the six deva realms, the sixteen Brahma realms— these many supreme auspicious marks are seen on the soles of the feet, it is said. By this statement, the one hundred and eight marks of the foot-wheel should be understood as complete. "By the three worlds"— this is the connection. It means, "by the three worlds of sense-desire, form, and formless." The meaning of that statement has already been explained below. That "by" is an instrumental case indicating the agent. The word "its" is connected to the word "incomparable" as the agent. "Incomparability" means the state of being immeasurable. "Comparable" means that which can be compared. The root "mā" with the prefix "upa" in the sense of measure, with the suffix "ṇya." The state of being comparable is "upameyyataṃ." There is no comparability to this mustard seed— thus "nir." to be incomparable. Or, there is nothing to compare with this royal mark, thus incomparable; the royal mark of the foot-wheel is obtained. Its state is incomparability. That word, however, reaches the very extreme of deeds. "Reaches the very extreme" is the connection. "Goes perfectly" is the meaning. Why does it attain incomparability with the three worlds, with the soft lotus-like soles of the feet? Because no other god or human, apart from the Buddha, has the foot-wheel mark in the middle of the soles of their feet. For in the soft lotus-like soles of the Blessed One's feet, the one hundred and eight foot-wheel marks, born of the power of perfections and merits, are attained, not by others. Therefore, it attains incomparability. "Worshipped by all the world" means worshipped by all the world. To be honored, to be worshipped