English
'Bodhipattaṃ' means having attained the knowledge of the path of arahantship and omniscience. Here, the word 'bodhi' is used for a tree, a path, knowledge, omniscience, and Nibbāna. Thus, in phrases like 'he first attained full enlightenment at the foot of the Bodhi-tree', it refers to a tree. In phrases like 'Bodhi is called knowledge in the four paths', it refers to a path. In phrases like 'he attains Bodhi, the excellent wisdom, intelligence', it refers to omniscience. In phrases like 'having attained Bodhi, the deathless, the unconditioned', it refers to Nibbāna. Here, however, the knowledge of the path of arahantship and omniscience of the Blessed One is intended. He understands the four truths, hence 'bodhi', the knowledge of the Arahant path. He understands all knowable phenomena, hence 'bodhi', omniscience. The root 'budh' in the sense of knowledge, with 'ṇa' and 'ī' suffixes. 'Bodhi' and 'bodhi' become 'bodhi' by way of ekasesa (retention of one form). He attained, he reached that, the Sage-King, having attained Bodhi. That is 'bodhipattaṃ'. 'Adhipattaṃ' means having attained supremacy over all gods and humans in the world with its deities. Greater supremacy over all gods and humans, growth Reached the state, gone, thus "Adhipatta" (Supreme Lord), the Sage-king. That "Adhipatta." Just as among chick-embryos, the chick that breaks the eggshell and emerges first, it attains the state of being their elder, their senior; even so, the Blessed One, in the world with its devas, for beings caught in ignorance, having broken that eggshell of ignorance, and being born first into the noble birth, and being superior in all qualities like virtue, concentration, wisdom, etc., and being unequalled, has attained the state of being the elder, the senior, the foremost, and the unequalled among all devas and humans. Thus it is said. Therefore, he is praised as "Adhipatta." "Brahmābrahmāgatānaṃ" is parsed as "brahma" (brahmas) "abrahma" (non-brahmas) "āgatānaṃ" (who have come). The meaning is: of the brahmas, devas, and human assemblies who have come for the purpose of attendance. Here, "brahma" refers to brahmas like the Brahma-pārisajjas. Indeed, they are called "brahma" because they grow and increase through qualities like jhānas. "Abrahma" refers to devas and humans. Indeed, they are called "abrahma" because they are not brahmas. They come for the purpose of attendance, thus "āgatā" (come). Brahmas are obtained. The root 'gam' with prefix 'ā' is for motion. Those who have come, both brahmas and non-brahmas, are "brahmābrahmāgatā," of them. This is an adjective placed after the noun, like in "agyāhitoti" and so on. That word, however, is in the dative case in the phrase "varagirakathikanti." The meaning is: of the brahmas, devas, and human assemblies who have come for attendance. "Varagirakathika" means one who teaches the supreme word of Dhamma. Or, one who teaches Dhamma with an excellent voice. "Girā" (speech) means that which is sung or spoken, i.e., words. The root 'gā' is for sound, with 'īra'. "Varā" (excellent) "seṭṭhā" (foremost) "girā" (speech) "vācā" (word) thus "varagirā" (excellent speech). He who speaks the Dhamma with that (excellent speech) is "varagirakathiko" (speaker of excellent speech), the Sage-king. The meaning is: he teaches the Dhamma with supreme, delightful, and abundant speech. That (one). "Pāpahīna" means vile, unwholesome defilements. Indeed, that is called "pāpa" (evil) because it leads to suffering like the lower realms. Unwholesome defilement. The root 'ap' with prefix 'pa' is for reaching. That which should be abandoned and given up by wholesome Dhamma is called "hīna" (abandoned/low). Vile quality. The root 'hā' is for abandoning, with the 'ta' suffix, and then 'ino'. Evil itself h. Evil is abandoned, evil is abandoned. Abandoned means completely eradicated by the knowledge of the path of Arahatship. He abandons, thus he is abandoned, the Lord of Sages. He is the leader in abandoning the defilement of rebirth. It means that he completely eradicates all unwholesome states with the knowledge of the highest path. "Lokālokābhirāma" is the word division: loka-aloka-abhirāma. It means the delightful place of the human world, the divine world, and the Brahma world. "Loka" means the human world, for here merit and demerit and their results are located, established, and proceed, thus it is "loka," the human world. "Loka" means the world-element, a foundation. "Na aloka" means not the non-world. The divine and Brahma world. "Loka" and "aloka" are "lokālokā," the seven worlds. "Abhirāma" means exceedingly delightful in these worlds. The Lord of Sages, that one. Indeed, he is praised as "lokālokābhirāma" because he is the delightful place by way of worship and favor for the three worlds. "Satata" means constantly. It means day and night, continually. "Muninda" means the fifth Lord of Sages, that Lord of Sages. "Abhinameti ahaṃ abhisakkaccaṃ namāmīti sambandho" means "I respectfully bow down to him." This is the brief explanation here. The God of gods, the God beyond gods, the supreme one among conventional gods and rebirth gods, the pure God, the bearer of the body of destruction, the bearer of the last body, the vanquisher of Māra, the destroyer of the five Māras such as the son of Māra, the unvanquishable, unable to be broken by Māra's army, or worthy of being broken by Māra's army, the lamp for beings, the lamp of wisdom, the lamp that illuminates the lamp of action, on the excellent victory couch, the supreme Bodhi-throne, the foundation, the place of victory over the five Māras, the attainment of Bodhi, the knowledge of the path of Arahatship and omniscience, the attainment of supremacy, the state of being chief among all gods and humans in the world with its deities, Brahmā, the excellent speaker of words to the assemblies of Brahmās, gods, and humans who have come to attend, teaching the Dhamma with excellent speech, the abandoned evil, the abandoned base, unwholesome defilement, completely eradicated by the knowledge of the path of Arahatship, the delightful one of the worlds, the delightful one of the human world, the divine world, and the Brahma world, the Lord of Sages, the fifth. That supreme Lord of Sages, always, constantly, repeatedly, I respectfully bow down to him, I pay homage. The commentary on the twenty-second verse of homage is completed. 23. The Buddha, with a banyan-like body, with soft hands and feet, with calves like Brahma, with private parts covered by a sheath, again, the Fortunate One, with well-planted feet; with hair-roots turning upwards, also, the Fortunate One, with a body like Brahma, with blue eyes, with long heels, with delicate, unblemished skin, possessing supreme taste. 24. With forty excellent teeth, with even teeth, with a full, rounded body, with feet marked with wheels, with close-set teeth, with ankles like conch shells; Standing, without bending, he touches his knees with both soft hands, the Conqueror, with rounded shoulders, with eyelashes like a young cow, with a lion-like forepart. 25. With seven convexities, and long fingers and toes, and the Fortunate One, with one hair from each pore, with perfect, white fangs, with skin like gold, with a blue hair-tuft between the eyebrows; The Fully Awakened One, with a broad tongue, and with a lion-like jaw, with webbed hands and feet, the Protector, with a cranial protuberance, to that great sage, endowed with these qualities, I bow down. Thus, having made homage to the Lord of Sages by the twenty-second verse, now, desiring to pay homage to the great sage, having praised the Buddha with the qualities endowed with the thirty-two marks of a great man, by these three verses beginning with "Buddha, with a banyan-like body", he spoke these three verses beginning with "Buddha, with a banyan-like body". And these three verses should be understood as verses of faith and devotion. The explanation for it is as mentioned earlier. In the first verse, "Buddha" means one who has penetrated the Four Noble Truths, or one who has penetrated all phenomena without remainder. And that word should be connected in agreement of gender in phrases like "banyan-like body" and so on. For he understands, understood, and will understand the Four Truths, and understands, understood, and will understand all phenomena without remainder, and is therefore called "Buddha". And among these two alternatives, in the first alternative, the meaning of the root "budh" — the penetration of the Four Noble Truths — the knowledge of the path of arahantship, is primarily taken. Below, the knowledge of the path and fruit, and the knowledge of insight, and the knowledge of perfections... by way of the fruit. The knowledge of the fruit of Arahatship, and the ultimate ultimate knowledges such as the knowledge of omniscience, by way of the cause. The referent of that cause, distinguished by that primary designation, a special being adorned with immeasurable virtues, is designated as "Buddha" in dependence on the five aggregates. In the second alternative, the referent of the root "budh" is primarily the knowledge of omniscience, capable of penetrating all knowable phenomena. The knowledge of the four paths and fruits, and the knowledge of the perfection of insight, by way of the fruit. The ultimate ultimate knowledges such as the knowledge of latent tendencies, by way of the cause. The referent of that cause, distinguished by that primary designation, a special being adorned with an immeasurable flood of virtues, is designated as "Buddha" in dependence on the five aggregates. But here, is it only the knowledge that is the referent of the root "budh" that is called "Buddha"? Or is it the continuum of aggregates that is the referent of that cause that is called "Buddha"? Indeed, by knowledge, the defilements, together with their latent tendencies, are completely abandoned, so the mind-continuum is pure. Because it is pure,