English
This is the same meaning. 'Atha' is a particle in the sense of 'and then' or 'furthermore'. The meaning is 'other than that'. 'Sīhahanuko' (lion-jawed) means one whose jaw is full like the lower jaw of a lion. The meaning of the word 'sīha' (lion) has already been stated below. That which destroys the special color of rice and so on is 'hanu' (jaw). The root 'han' is in the sense of harming. He whose jaw is like the lower jaw of a lion is 'sīhahanuko', the Buddha. The suffix 'ko' at the end of the compound. For a lion, only the lower jaw is full, not the upper one. But for the Tathāgata, both jaws are full like the lion's lower jaw, resembling the moon on the twelfth day of the fortnight. Therefore, he is praised as 'sīhahanuko'. 'Jālikappādahattho' (one with webbed hands and feet) means one whose fingers and toes are not separated by skin, like a net skillfully attached to a window by a carpenter. That which shines or glows is 'jāla' (net), the root 'jal' is in the sense of shining, with suffix 'ṇa'. That which has a net, or in which a net exists, is 'jālika' (a window). The suffix 'ṇiko' is in the sense of 'having'. Or, 'jālika' is simply 'jāla' (net). That by which one goes or walks is 'pādo' (foot), Foot. The root `pad` is for going. That which carries various burdens is a hand, a doer. The root `har` is for carrying. He whose interspaces of fingers and toes are like a net, is `jālikappādahattho`, the Perfectly Enlightened One. His interspaces of fingers and toes are like a net, well-joined by a skillful carpenter in a window. And the meaning is, the interspaces of the fingers are not bound by skin. Here, what should be said is `jālikappādahatthaṅgulantaranti`, but it is said this way by the elision of the latter part. Indeed, one whose interspaces of fingers and toes are bound by skin, a "snake-hand," afflicted by a human defect, does not even obtain ordination. But for the Tathāgata, the four fingers and the five toes are of equal measure. Due to their equal measure, the barley-grain mark stands piercing each other. Then his hands and feet are like a net-window, well-joined by a skillful carpenter, therefore he is praised as `jālikappādahattho`. In the Pāḷi text, however, the reading is "jālahatthapādo". This is the same meaning. `Nātha` means the Buddha. Indeed, he `nāthati` (requests) beneficial practice for those to be trained, or he afflicts the defilement-misfortune that has entered the minds of others, endowed with supreme mental sovereignty. Or he rules over, overcomes all beings with his qualities, or he wishes for the welfare and happiness of those to be trained, therefore he is called `Nātha`. Indeed, it is said in the Saddanīti: "The root `nāth` operates in four meanings: requesting, afflicting, ruling, and wishing." But that word is connected with the word `uṇhīsasīso` by virtue of having the same gender. `Uṇhīsasīso` means a head with a turban-like protuberance, appearing splendid like a king's bound turban-band, consisting of a natural mass of flesh. That which is bound or tied on the forehead is `uṇhīso`. The root `nah` with prefix `upa` is in the sense of binding, `īso`. It is a change of sound. Indeed, it is said in the Jālinī: "Addition of a sound, change of a sound, And two others, alteration and loss of a sound; And the connection of roots with an excess of meaning, That is called the five-fold etymology." And there, the addition of a non-existent sound is called `vaṇṇāgamo`. Of existing letters A change of letter by way of inversion is called 'vaṇṇavipariyāya'. The transformation of one letter into another is called 'vaṇṇavikāra'. The destruction of an existing letter is called 'vaṇṇavināsa'. The meaning is that in various places, as appropriate, a special meaning is added, or an excessive meaning is added to the roots. Here, however, because the 'na' sound is made into a 'ṇa' sound, it should be understood as a 'vaṇṇavikāra'. That which is sewn or bound with garlands, etc., is the head, the chief limb. The root 'si' is in the sense of binding. He whose head is like a head wrapped with a royal turban-band is called 'uṇhīsasīso'. Or, he whose head is perfectly round everywhere like a royal turban is called 'uṇhīsasīso', the protector. Indeed, it is said in the commentary on the Brahmāyu Sutta: "This 'uṇhīsasīso' (turban-headed) is spoken with reference to two meanings: a full forehead and a full head." For, from the right earlobe of the Tathāgata, a fleshy membrane rises, covering and filling the entire forehead, and extends to the left earlobe. It shines like a king's bound turban-band. Indeed, knowing this characteristic of the Bodhisattas of the last existence, kings made their turban-bands. This is one meaning. Other people, however, have incomplete heads. Some have monkey-heads, some fruit-heads, some bone-heads, some gourd-heads, some rock-heads. But the Tathāgata's head is perfectly full, like a water-lily, as if wound and placed with a spindle. There, by the former method, it is 'uṇhīsasīso' as if a head wrapped with a turban. By the second method, it is 'uṇhīsasīso' as a head perfectly round everywhere like a turban. And in the sub-commentary it is explained: "It is said with reference to two meanings, because Buddhas and Universal Monarchs are called 'uṇhīsasīsa' due to having a full forehead and a full head-form." "Therefore, it is said 'uṇhīsasīsa' with reference to those two meanings." Therefore, it praises him as 'uṇhīsasīsa'. "Endowed with such qualities" means endowed with the thirty-two marks of a Great Man, such as a banyan-like body, as described in this way. Thus, the quality of this kind is "this quality." Having attained this, it is "endowed with this quality," the Great Seeker. Others are not endowed with the thirty-two marks of a Great Man. Even Wheel-turning kings, though endowed with the marks of a Great Man, are endowed with the rest, except for the sheathed private part. Only the Tathāgata is endowed with all the marks of a Great Man. Therefore, it is said that only the Blessed One is worthy of praise as "endowed with this quality." That "Great Seeker" (Mahesī) means one who seeks and searches for the aggregates of virtue and Nibbāna. The connection is: "I salute and revere that Great Seeker through the three doors." The commentary on the twenty-fifth verse of homage is concluded. 23. Now, this is a brief explanation of the meaning in these three verses. The Buddha, the doer, with a banyan-like form, a body as perfectly rounded as a banyan tree, with soft hands and feet, with delicate hands and feet, with a divine voice, a voice endowed with eight qualities, like the voice of Brahmā, with antelope-like shanks, with well-rounded knees like the shanks of an antelope, with a sheathed private part, endowed with a private part covered by a sheath of skin, like a golden lotus bud, like the private part of a bull or an elephant, Again and again, the Sugata, the Buddha, with well-planted feet, feet firmly and evenly planted on the ground, like the sole of a golden slipper, with the hair-tuft, a fine, subtle, white, pure hair-tuft, born between the eyebrows, Also, and furthermore, the Sugata, the Buddha, with a divinely upright body, a body as straight and upright as Brahmā's, with blue eyes, endowed with very blue eyes, with long heels, or broad heels, or full heels, with subtle, pure skin, skin that is fine, pure, and free from impurities, with the most excellent taste-buds, worthy of praise, with seven thousand prominent nerves. 24. The Conqueror, the Buddha who conquered the five Māras, with forty excellent teeth, forty supreme and even teeth, with even teeth, as if cut and placed by a saw, with perfectly aligned teeth. Full between the shoulders, between the two shoulders and shoulder-blades, with a full back. Feet marked with wheels, soles marked with the sign of a wheel of a hundred spokes. Teeth close-set, endowed with teeth without gaps. Conqueror of Māra, having conquered the five Māras, the Buddha. With high ankles, endowed with conch-like ankles standing above the foot. Standing, just standing, not bending, unbent, with two soft, delicate hands, able to touch and stroke the knees and shins. With a rounded trunk, like a golden pillar, with a well-rounded neck. With eyelashes like a young ox, with very clear eye-parts, like the eye-parts of a red calf born at that moment. Or endowed with very clear eye-parts. With the forepart of a lion's body, like the forepart of a lion's body, with a full body. 25. The Well-Gone Buddha. Full in seven places, with full flesh in seven places: two hands, two feet, two shoulders, and one neck. Long-fingered, with equally long fingers and toes. And furthermore, one hair per pore, one hair born in each hair-pore. With perfect white tusks, with perfect white teeth. With skin like gold, with skin similar to gold. With blue, upward-curling hair, hair standing with blue, upward tips, as if looking at the face's beauty. The Perfectly Enlightened One, the Thus-Come One. With a large tongue, endowed with a soft, long, broad tongue. And furthermore. With a lion's jaw, like a lion's lower jaw, with a full jaw. With webbed hands and feet, like a net well-fitted in a window by a skilled carpenter, with skin not separated between fingers and toes. The Protector Buddha. With a head-turban, a head like a turban-band, shining like a king's turban-band, consisting of a natural lump of flesh. Thus endowed with qualities, in this manner, as described, endowed with the qualities of the thirty-two marks of a great man, that great sage, the Buddha, I bow down, I venerate through the three doors. In these three verses, the brief explanation of the meaning is concluded. But in this homage... In the *Kāra Pāli*, the thirty-two marks of a great man are not stated in the order found in the *Buddhavacana Pāli*. Rather, they are stated in a different order, such as "banyan-tree-like body," etc.