English
The created image lies down, the Blessed One walks or stands or sits. Thus, he performed the diverse Twin Miracle to crush the sectarians. And here, if anyone is capable of performing such a miracle, "Let him come!"—this is said as if it were a challenge, revealing the taking of the meaning. For "taking of the meaning" is an inquiry, meaning the taking or grasping of the opponent's meaning, and its revelation is the "taking of the meaning." "Crushing the sectarians" means the crushing of the sectarians who had previously risen up with the intention of performing a miracle, through deception. And they were unable to do so. the accomplishment of the slaying. Thus, these two words are to be connected with “the Twin Miracle.” “Supreme” means most excellent. Its meaning has been stated below. “Generator of supreme delight” means generator of the highest delight for gods and humans. Or, it is that which causes the minds of the supreme, the most excellent good people, to delight. Here, in the first alternative, the word “parama” (supreme) is an indeclinable particle denoting excellence, not derived from a root. In the second alternative, it is a derived word denoting good people. “He generates supreme, excellent delight for gods and humans,” thus, “paramaratijo,” the Sage-king. The root “jan” (to generate) with the prefix “paramarati” (supreme delight) and the suffix “kvi.” Or, they delight in the good Dhamma in a special way, thus “paramā,” the good people are obtained. The root “ram” (to delight) with the prefix “pa” (special) in the sense of playing, with suffix “a.” “He generates delight, the delight of their minds,” thus, “paramaratijo,” the Sage-king. That “paramaratijaṃ.” For he praises him as “paramaratijaṃ” because he generates great delight in the minds of gods and humans through Dhamma teaching, through the miracle of psychic power, and through the attainment of bodily beauty and so forth. “Endowed with psychic powers” is the word division: “iddhidhammehi upetaṃ.” “With psychic powers” means with qualities such as the inconceivable, immeasurable Buddha-powers. The word “dhamma” (quality) is used in the sense of quality, as in “Buddhadhammā” (Buddha-qualities) and so forth. “Accomplishment, success is iddhi (power).” Or, “that which accomplishes, succeeds is iddhi.” “That by which one accomplishes, succeeds in one’s desired aim is iddhi.” The root “idh” (to grow) with “i,” or the suffix “ti.” The meaning is: The Blessed One, by this power, is accomplished, grown, attained to excellence in his desired aim. “That which holds, manifests, and gives to those who possess it is dhamma,” a quality. Power itself is dhamma, “iddhidhamma” (power-quality); by these qualities. “Endowed” means possessed of. “He approaches, attains, thus upeto,” the Sage-king. The root “idh” (to go) with the prefix “upa” (to, near) and suffix “ta.” That “upetaṃ.” Now, psychic power is: power of determination, power of transformation, mind-made power, power of knowledge-expansion, power of concentration-expansion, noble power, power born of kamma-result, power of the meritorious, power born of knowledge. There, in that Indeed, due to right application, in the sense of succeeding, psychic power is thus ten kinds. Among these, naturally one becomes many. Having reflected, "May I be a hundred or a thousand," one resolves with knowledge, "May I be many." Psychic power thus shown by dividing, because it arises by way of resolution, is called the power of resolution. Having abandoned one's natural form, one shows the form of a youth, or the form of a nāga, or the form of a supaṇṇa, or the form of a yakkha... or shows various battle arrays. Psychic power thus arisen, because it proceeds by way of abandoning one's natural form and transformation, is called the power of transformation. Here, a monk creates another body from this body, a mind-made form. Psychic power thus arisen in this manner, because it proceeds by way of the production of another mind-made body within one's own body, is called the mind-made power. Special qualities produced by the power of knowledge, before, after, or at the moment of the arising of knowledge, is called the power of knowledge-effulgence. And here, the power of knowledge-effulgence of the venerable Elder Bākula, and the venerable Elder Saṃkicca, and the venerable Elder Bhūtapāla should be understood. Special qualities produced by the power of tranquility, before, after, or at the moment of concentration, is called the power of concentration-effulgence. And here, the power of concentration-effulgence of the venerable Elder Sāriputta, and the venerable Elder Sañjīva, and the venerable Elder Khāṇukoṇḍañña, and the lay follower Uttarā, and the lay follower Sāmāvatī should be understood. But dwelling with non-repulsive perception in repulsive things etc., is called noble power. Going through the air etc. of birds, devas, etc., is called power born of kamma-result. As it is said: "What is power born of kamma-result? Of all birds, of all devas, of some humans, and of some in the lower realms, this is power born of kamma-result," etc. But going through the air etc. of Universal Monarchs, etc., is called power of the meritorious. As it is said: "What is the power of the meritorious? A Universal Monarch goes through the air, together with his four-fold army, even a..." depending on the binding of all, the binding of cattle, and men. The power of Jotika the householder, the meritorious. The power of Jaṭila the householder, the meritorious. The power of Ghosaka the householder, the meritorious. The power of Meṇḍaka the householder, the meritorious. The power of the five great meritorious ones, the meritorious. The power of the Vidyādharas and others, such as traveling through the air, is called power born of knowledge. Here, by the word "and others," it also shows an elephant in the sky, in the intermediate space. And a horse... ...and various battle arrays, and so on, are included. The success of that particular action through that particular proper application is called power, in the sense of success due to proper application in each case. This is a summary here. The detailed explanation should be taken from the Iddhikathā in the Paṭisambhidāmagga and the Visuddhimaggaṭṭhakathā. Among those powers, it should be understood that the Blessed One possesses all except the power born of knowledge. Or, since the Blessed One is endowed with the three knowledges and the eight knowledges, all the powers of a Buddha exist, and thus the power born of knowledge is also obtained. The connection is: "I venerate that Sage-king, I venerate." This is a brief explanation of the meaning here. "One who acts for the welfare of others," meaning one who brings about the purpose and benefit for all beings, for others, by oneself. "That Sage-king, that Buddha, of what kind he is," "at the root of the Kaṇḍamba tree," meaning near the white mango tree planted by the park-keeper of King Pasenadi of Kosala, named Kaṇḍa. "Dwelling, residing there, he performed a wonder, a marvel, pleasing to the eyes, a beautiful sight for gods and humans, a beautiful leaf for the eye of faith, a mass of entangled fire-flames, surrounded by streams of water, with peaks of fire, a surrounding mass, intermingled, twin, twin, with a network of water and a network of fire, or a twin miracle of water and fire." "The destruction of the evil net," meaning the destruction of the net called wrong views. "Not abandoned by the sages," meaning not abandoned by all Perfectly Self-Enlightened Ones. "A miracle," meaning a counter-miracle, a wonder, or a twin miracle of water and fire. "Swiftly, quickly, he performed." Excellent, most praised, Generating supreme delight for gods and humans, Generating supreme joy, Or causing the minds of excellent good people to delight, Endowed and possessed of inconceivable, immeasurable qualities of Buddha's psychic power, That Lord of Sages, I bow down with my head, I worship. The description of the nineteenth verse of homage is finished. 20. The one sun-like Lord of Sages, Compassionate and arisen, With a disk of knowledge widely spread, The flood of trainable beings, Spoken of as lotuses, With excellent rays of Dhamma, He enlightened them well, In the pure caves of the three existences, And whose fame is spread, The one eye of the three worlds, Who cannot endure suffering, That great sage, I bow down. 20. Thus, having worshipped the Lord of Sages with the nineteenth verse, now, desiring to worship the sun-like Lord of Sages, having praised the flood of trainable beings who understood the Four Noble Truths through Dhamma teaching, with nine qualities such as "to be enlightened," he spoke the verse beginning "Munindakko". This verse, however, being composed of ya, ma, na, sa, ra, ra gaṇas and one guru, with six caesuras and seven caesuras, and having nineteen syllables, should be understood as a Meghavipphujjitā verse. Indeed, it is said in Vuttodaya: "That which has ymā, na, sa, ra, ra, garū, with rasas and utus (sixes) and assas (sevens), is Meghavipphujjitā." This is the explanation here. In which, in each line, if it is endowed with ymā (ya-gaṇa, ma-gaṇa), na, sa, ra, ra, garū (na-gaṇa, sa-gaṇa, ra-gaṇa, ra-gaṇa, one guru) at the six, six, and seven caesuras (rasa, utu, assa), that verse is called Meghavipphujjitā. And here, since tastes (rasas) are sixfold (astringent, bitter, sweet, salty, sour, pungent), the word "rasa" should be understood as denoting the number six. Since seasons (utus) are sixfold (winter, cold season, spring, summer, rainy season, autumn), the word "utu" should be understood as denoting the number six. The word "assa" should be understood as denoting the number seven. For the meaning of "assa" as the number seven is stated in the commentaries on prosody.