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making forty teeth in total. For others, even those with full sets of teeth, there are thirty-two teeth. But for the Tathāgata, there are forty. Therefore, he praises him as "cattālīsaggadanto." "Samakalapanajo" means "one whose teeth are even," as if cut and placed by a saw. "Lapana" means "mouth," that by which one speaks. The root "lap" is in the sense of speaking, with the suffix "yu." "Lapanajo" means "tooth," that which is born in that mouth. This is a Tatpurisa compound. "Samakalapanajo" means "the Victor, whose teeth born in the mouth are even." In the Pāli, however, the reading is "samadanto" (even-toothed). The meaning is the same. For others, some teeth are high, some are low, so they are uneven. But for the Tathāgata, they are even, like a conch shell cut by an iron plate. Therefore, he praises him as "samakalapanajo." "Antaraṃsappapīno" is "antara aṃsa pīno" when the words are divided. This is said with the insertion of the letter "pa" to preserve the meter according to the verse structure. The meaning is "one whose back is full in the middle between the two shoulders." Here, the word "aṃsa" means "shoulder." This is stated in the Abhidhānappa In the Dīpikā: "The shoulder is the end, the arm's head, the trunk's joint, the collarbone." "Aṃso" and "khandho" mean "shoulder," because one lives (anati) by it. The root "ana" means "to breathe" or "to live," with the suffix "sa." The "na" becomes "ssa." Or, "aṃso" means it moves (anati) or proceeds as a part of the body. "Antaraṃso" is the space, the middle, between two shoulders (aṃsa/khandha). "Pīno" means full, complete, the back surface, because it fills (piṇati). The root "piṇa" means "to fill" or "to complete," with the suffix "ṇa." The "ṇa" becomes "no." "Antaraṃsappapīno" means "he whose back surface between the two shoulders is full and complete," referring to the Conqueror. This is a Bahubbīhi compound with the elision of the latter part. For others, that place is sunken, and the two shoulder blades are distinctly visible. But for the Tathāgata, the layer of flesh from the waist upwards covers the back like a raised golden plate, reaching the shoulders. Therefore, he is praised as "antaraṃsappapīno." In the Pāḷi text, however, the reading is "citantaraṃso." And in its commentary, it is said, " 'Citantaraṃso' means the space between the two shoulder blades is called 'antaraṃsa.' He whose space is full is 'antaraṃso'." "Cakkenaṅkitapādo" is a separation of words: "cakkena aṅkita pādo." The meaning is: "He whose soles of the feet are marked with the characteristic sign of the wheel with one hundred and eight spokes." "Cakkenaṅkitapādo" means "he whose feet are marked by a wheel, by the wheel with one hundred and eight spokes," referring to the Conqueror. This is a Tatiyābahubbīhi compound. For others, there is no characteristic sign of the wheel with one hundred and eight spokes on the soles of their feet. Only on the soles of the Tathāgata's feet is there the distinct characteristic sign of the wheel with one hundred and eight spokes. Therefore, he is praised as "cakkenaṅkitapādo." Indeed, it is said in the Brahmāyu Sutta: "Moreover, on the soles of the feet of that Venerable Gotama, wheels have appeared, with a thousand spokes, with felloes, with naves, complete in all aspects." The nature of the characteristic sign of the wheel with one hundred and eight spokes has already been described in the commentary on the verse "yo pādapaṅkajamuduttalarājikehī" (by the lotus feet, by the supreme royal ones). "Aviraḷadasano" means "without gaps between teeth." The meaning is: "endowed with teeth without gaps." "Vivarati" means "to open" or "to bloom." Sparse. Varadhātu phullaneḷo. Assi. Not sparse, not sparse, there is no sparseness in him, therefore not sparse, the tooth. He bites, he gnaws, he eats edibles or food with it, therefore a biter, a tooth. The root daṃsa is in the sense of biting, with yu. The elision of niggahita. He whose teeth are not sparse, the Conqueror. For the teeth of other crocodiles are sparse. For those who eat fish and meat, the spaces between their teeth fill up. But the Tathāgata's teeth are like a row of diamonds set in a golden creeper, like divisions shown by a brush, not sparse, therefore he is praised as "not sparse-toothed." "Mārajussaṅkhapādo" is "Māraji ussaṅkhapādo" by division of words. And here, "Māraji" is the Buddha, the agent, who conquered the five Māras. For he conquered the five Māras, therefore he is called Māraji. "Ussaṅkhapādo" means he is endowed with ankles that are like conch shells, named conch, located above the foot. It digs the earth well, therefore a conch. The root khan with saṃ-prefix is in the sense of tearing apart, with kvi. But in the Apadāna Commentary, it is said: "It eats well, digs, and goes, therefore a conch. It moves, it wanders at the edge of the ocean's water, that is the meaning." Like a conch, therefore a conch, the ankle. He whose conch-like ankle is high, above the foot, therefore "ussaṅkhapādo," the Conqueror. For it is said in the Brahmāyu Sutta Commentary: "He whose ankles are set high, therefore 'ussaṅkhapādo'." For other beings, the ankles are on the back of the foot. Therefore their feet are bound as if tied to an anvil. They do not turn as they wish. The soles of their feet are not seen when they walk. But the Tathāgata's ankles are set high, having ascended above. Therefore his upper body, from the navel upwards, is motionless, like a golden statue placed in a boat. Only the lower body moves. The feet turn easily. The soles of his feet are visible to those standing and looking from the front, from the back, and from both sides. Not like elephants. from behind. Therefore, he praises him as having prominent feet. Here, "standing, not bending, with both soft hands touching the knees" is the division of words. "Standing" means being upright. "Not bending" means without bending. "With both soft hands" means with two delicate hands. "Knees" means shanks. "Jaṇṇu" is that by which coming and going occur, from the root "jan" (to generate) with the suffix "ṇu". That same "jaṇṇukā" refers to the joint of the shanks and thighs. "Touching" means being able to stroke. And here, "standing, not bending" indicates the Tathāgata's non-hunchbacked and non-dwarfish state. Other people are either hunchbacked or dwarfish. The upper body of hunchbacks is incomplete, and the lower body of dwarfs is incomplete. Because their bodies are incomplete, they cannot stroke their knees without bending. But the Tathāgata, having a complete body in both parts, can. Therefore, he praises him as "standing... touching the knees." "Vaṭṭakkhandho" means having a neck that is evenly rounded like a golden pillar. Indeed, it is said in the Brahmāyu Sutta, "having a well-rounded neck." "Vaṭṭa" means round, circular, from the root "vaṭṭ" (to be round) with the suffix "a". "Khandho" means neck, from "khād" (to eat, to consume) with the suffix "kvip", as food is eaten through this neck. The formation of the word should be understood by the rule "khādāmagamānaṃ khandhandhagandhā". However, in the Abhidhānaṭīkā, it is said, "kandho is that which holds the head (kaṃ matthakaṃ dadhāti). This is by changing the 'k' to 'kh'." "Vaṭṭakkhandho" is the Conqueror, whose neck is evenly rounded. For just as some, like cranes, like herons, or like boars, have long necks, crooked necks, or thick necks. When speaking, the veins are visible. A faint sound emerges. It is not so for him. But the Tathāgata's neck is like a well-rounded golden pillar. When speaking, the veins are not visible. His voice is loud, like a thundering cloud. Therefore, He praises him as one with a rounded trunk. Again, the Buddha, as the agent, conquers. The word is connected by being of the same gender as words like "gotaruṇapakhumakoṭi." "Gotaruṇapakhumakoṭi" means one whose eye-socket is very clear, like the eye-socket of a calf born at that very moment, or one endowed with a very clear eye-socket. Here, "pakhumakoṭi" refers to the entire eye-socket. "Cakkhubhaṇḍa" means the eye's surroundings. Some say "cakkhubhaṇḍa" means the eyelid. Others say "akkhidalapatta." Indeed, with the eyelid, the eyeball should be understood. This is the meaning of the word here. "Pakhuma" is that by which the eye is surrounded, the eyelashes and their surroundings. From the root "pat" (to surround), with "uma." The "ta" becomes "kha." Or, "pakhuma" (eyelash) is that which grows on both sides of the eye, the eyelash. From the taddhita suffix "uma" for "born." Instead of "pakkhuma," it is called "pakhuma" by the elision of "kka." "Pakhumaka" is just "pakhuma." He is "gotaruṇapakhumako" because his eyelashes are like those of a calf born at that very moment, the Conqueror. The meaning is that he has a very clear eye-socket similar to the eyelashes of a calf born at that very moment. For others, the eye-socket is incomplete. Elephants, mice, crows, and others are endowed with deep eyes that protrude like eyes. But the Tathāgata's eyes are soft, smooth, dark blue, and adorned with fine eyelashes, like a polished and cleaned jewel. Therefore, he praises him as "gotaruṇapakhumako." "Sīhapubbaḍḍhakāyo" means one whose upper body is complete like that of a lion. A lion endures and tolerates dangers like wind and sun, from the root "sah" (to endure), with "a." The "ī" is augmented. Or, a lion harms creatures like pigs and buffaloes, from the root "hiṃs" (to harm), with "ṇa." Instead of "hiṃso," it is called "sīho" by metathesis of letters. Or, because of his strong effort in all postures, he strives well, hence "sīho," a maned lion. From "su" (well) and the root "īh" (to strive), with "a." Therefore It is said in the Saddanīti: "With a lion's might and effort, speak of the lion's roar and gait." Whose body is perfect like the body born in the forepart of a lion, therefore he is 'lion-forepart-bodied', the Conqueror.