English
That which ordinary people endure with difficulty and hardship is "dukhamaṃ" (the unendurable), such as pleasant and unpleasant objects. When it should be "dukkhaṃ," due to the meter and to preserve the rhythm, the 'k' is dropped, and it is said "dukhamaṃ." He endures, he tolerates that, thus "Endurer of the Unendurable," the Lord of Sages. The root 'sah' is in the sense of enduring. That "Endurer of the Unendurable." For the Blessed One endures and tolerates exceedingly well what ordinary people find very difficult to endure: pleasant and unpleasant objects, cold and heat, gain and loss, fame and disrepute, blame and praise, happiness and suffering— these worldly conditions. Therefore, he is praised as "Endurer of the Unendurable." "Great Seeker" means one who seeks the great aggregates of virtue, etc., or one who seeks the great Nibbāna; one who searches, seeks, investigates the great aggregates of virtue, etc., thus "Great Seeker," the Lord of Sages. The word 'mahanta' (great) as a prefix, the root 'es' (to seek) in the sense of searching, with the suffix 'ī'. For it is said in the Mahāniddesa: "Mahesī means Mahesī. The Blessed One sought, searched, investigated the great aggregate of virtue, thus Mahesī. He sought, searched, investigated the great aggregate of concentration, the great aggregate of wisdom, the great aggregate of liberation, the great aggregate of knowledge and vision of liberation, thus Mahesī." Or, he seeks, searches for the great thirty-seven factors of enlightenment, thus Mahesī. Or, he seeks, searches for the great Nibbāna, thus Mahesī. For it is said in the Mahāniddesa: "The great sa..." Great in the three stations, Great in the right efforts, Great in the bases of psychic power, Great in the faculties, Great in the powers, Great in the factors of enlightenment, Great in the Noble Eightfold Path, Great in the ultimate goal, The deathless Nibbāna, He sought, searched, investigated, Thus, he is the Great Seeker. Or alternatively, by beings of great power, He is sought, searched, investigated, "Where is our Buddha?" Thus, he is the Great Seeker. For it is said in the Mahāniddesa: "Or sought, searched by beings of great power, 'where is the Buddha?'" and so on. That Great Seeker, That Chief of Sages, I bow my head, is the connection. This is the brief explanation here. He is the dawn-red of compassion, The dawn-red of the sun risen from Udaya mountain, Which is called great compassion, Or great compassion like the dawn-red of the sun Risen from Udaya mountain. Whose disc of knowledge is vast, Whose full circle is called omniscience, Possessing omniscience with vast objects, Like the vast circle of the cosmos. One, without a companion, Who has become the sole Buddha. Such a Chief of Sages, the Sun-Buddha, Pure, purified from defilements like lust, In the cave of the three existences, In the lotus pond called the three existences, (What is called 'kamala' should be understood as 'uppala'). The multitude of beings to be trained, The group of beings to be disciplined, With the rays of Dhamma, With rays called the supreme Dhamma, He thoroughly awakened, made to bloom, By penetrating the Four Noble Truths. Whose fame is spread, Whose renown is spread throughout the three worlds, Or whose praise is spread Is spread by virtues like morality. The sole eye of the three worlds, The one eye of wisdom for the three worlds, Namely the sense-sphere, form-sphere, and formless-sphere. Enduring what is unbearable, Enduring a state of extreme suffering for ordinary people. The Great Seeker, One who seeks the great aggregate of morality and so on, Or one who seeks the great Nibbāna. That Chief of Sages, I bow my head, I venerate. The commentary on the twentieth verse of veneration is finished. 21. That Conqueror, In countless births, Even his children, wife, limbs, and life; Out of love for enlightenment, With an unattached mind, He gave them away. To whom else? The perfection of giving, After that he fulfilled, And also the perfections of morality and so on; The power of those (perfections)... I bow to him, the one who has gone the path, the single lamp. 21. Having thus praised the chief of sages with the twentieth verse, now, desiring to praise the Conqueror by extolling him with the virtues of fulfilling the ten perfections such as giving, through the sacrifice of life and so on, during his Bodhisatta period in countless past existences, he says, "Yo Jino" (He who is the Conqueror), and so on. This verse, composed of "raja raja raja" and "garulahū," is to be understood as a "vutta gāthā" marked by twenty syllables. As it is said in the Vuttodaya: "A 'vutta' is named thus: 'raja raja raja garullahū'." The explanation here is: If in each line there are "raja" groups, and "raja" groups, and "raja" groups, and "garullahū," then such a verse is named "vutta gāthā." Therein, "Yo Jino" means "He who is the Buddha." He is called "Jino" (Conqueror) because he conquered, conquers, and will conquer the five Māras, namely, the Māra of the divine son, defilements, volitional formations, aggregates, and death. If it is asked whether the Buddha's disciples are also called "Jinā" (Conquerors) because they too conquer the five Māras, the answer is no. Only the Blessed One is called "Jino" because his conquest of the five Māras is without dependence on others and is unsurpassed. As it is said in the Mūlaṭīkā of the Dhātukathā: "Therein, the Blessed One is praised as the 'Māra-breaker' because his breaking of Māra is without dependence on others and is unsurpassed, having shattered the Māra of the divine son by overcoming his power and sphere, the Māras of defilements and volitional formations by making them non-arising, the Māra of aggregates by fully understanding their origination, and the Māra of death, right at the foot of the Bodhi tree." "Anekajātiyaṃ" means in countless existences in saṃsāra. Here, the word "jāti" has many meanings. For instance, it refers to existence in "ekampi jātiṃ dvepi jātiyo" (one existence, two existences). It refers to a group in "Atthi Visākhe nigaṇṭhā nāma samaṇajātī" (Visākha, there is a group of ascetics called Nigaṇṭhas). It refers to a designation in "Tiri nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosī" (A type of grass called Tiri grew from the navel and stood reaching the sky). It refers to a conditioned characteristic in "Jāti dvīhi khandhehi saṅgahitā" (Birth is comprised of two aggregates). It refers to the first thought that arose in the mother's womb, the first consciousness that manifested... has arisen. "Because of that, there is birth for the disciple" here, in rebirth. "Now, Ananda, the Bodhisatta is born" here, in birth (as in, delivery). "Not blamed by birth-doctrine" here, in family. "Wherefore, sister, I am born of noble birth" here, in noble virtue. But here, it refers to existence. Therefore, the meaning should be understood as "many existences in transmigration." For it is called birth (jāti) because it arises as a division of womb, destiny, etc. Or, birth (jāti) is existence (bhava) where aggregates (khandhas) etc. are born, arise. The root 'jan' means to arise. Not one, but many; and that birth is many, thus "many births." In those many births. "With children and wife" means together with son and wife. Or, a son (putto) is one who purifies, makes pure, cleanses his family. The root 'pu' is in the sense of purifying. Or, a son (putto) is one who fills the minds of his parents. The root 'pūra' is in the sense of filling. Son and daughter are "son." This is a case of 'ekasesa' for dissimilar terms. A wife (dāro) is one who is supported by her husband. The root 'dhar' is in the sense of supporting, with the suffix 'ṇo'. 'dh' becomes 'd'. Or, a wife (dāro) is one to whom wealth is given by a man. The root 'dā' is in the sense of giving, with the suffix 'ra'. Or, a wife (dāro) is one with whom a man takes pleasure in a contemptible manner, a wife. The root 'ramu' preceded by 'dā' is in the sense of taking pleasure, with the suffix 'kvi'. The word 'dā' has a contemptible meaning. But in the Abhidhānaṭīkā, it is said: "A wife (dāro) is one by whom they are torn apart, from 'dara' (to tear apart). The suffix 'ṇo' is used in the sense of a non-agentive cause." Son and wife are "children and wife" (puttadāro). For even in a collective compound (samāhāradvanda), teachers prefer the masculine gender. "Having children and wife" (saputtadāro) means one who acts together with them, a sacrifice of children and wife. That "with children and wife." "Even limbs and life" means the body parts like hands, feet, ears, nose, eyes, etc., and the entire body connected with the life faculty. A limb (aṅgo) is that which moves, goes, forms the body, i.e., a body part like an eye. The root 'aṅg' is in the sense of movement, with the suffix 'a'. Life (jīvitaṃ) is that by which beings live, the life faculty. The root 'jīv' is in the sense of sustaining life, with the suffix 'ta'. Limb and life are "limbs and life" (aṅgajīvitaṃ). And here, the word 'pi' (even) has the meaning of inclusion. By this, it includes the sacrifice of wealth and kingdom. For it is said in the commentary on the Sīlakkhandha – "The sacrifice of limbs, life, wealth, kingdom... having renounced these five great renunciations: the renunciation of children and wife. Or, it is for the sake of possibility. By this, it is possible that the Blessed One, even for the sake of omniscience, renounced children, wife, and limbs, without attachment of mind, how much more so the renunciation of external things like wealth. "Bodhipemato" means because of love for Bodhi, which is the Arahatship path and omniscience. The suffix "to" is in the sense of cause. "Bodhi" is understanding the Four Noble Truths, the knowledge of the Arahatship path. "Bodhi" is understanding all knowable phenomena, omniscience. The root "budh" means knowledge, with the suffix "ṇa". And the suffix "ī" indicates the feminine gender.