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, for the sake of preserving the meter in verse form. Therefore, we will briefly show the order of the thirty-two marks of a great man as stated in the *Lakkhaṇa Sutta* of the *Pātheyya Vagga*, for the increase of learning and wisdom. 1. The Buddha has well-planted feet. 2. Wheels appear on the soles of his feet. 3. Long heels. 4. Long fingers and toes. 5. Soft and tender hands and feet. 6. Webbed hands and feet. 7. High insteps. 8. Legs like an antelope. 9. Standing upright, without bending, he touches his knees with both palms. 10. His private parts are enclosed in a sheath. 11. Golden-colored, skin like burnished gold. 12. Very fine skin. 13. One hair in each pore. 14. Hair dark blue, curling upwards. 15. Body straight like Brahma. 16. Seven convexities. 17. Upper body like a lion. 18. Shoulders well-rounded. 19. Body perfectly proportioned like a banyan tree. 20. Shoulders evenly rounded. 21. Possessing the best taste-buds. 22. Lion-jawed. 23. Forty teeth. 24. Even teeth. 25. Close-set teeth. 26. Very white fangs. 27. Abundant tongue. 28. Voice like Brahma. 29. Deep blue eyes. 30. Eyelashes like a cow. 31. A tuft of hair between the eyebrows, white, soft like cotton wool. 32. Head like a turban. This is the order of the thirty-two marks of a great man to be understood. It should be known that these thirty-two marks of a great man of the Blessed One are obtained through the meritorious deeds of his perfections, corresponding to his actions. Those deeds are stated in the *Lakkhaṇa Sutta* of the *Pātheyya Vagga*; they should be looked up and understood there. The commentary on the three verses of homage is concluded. 26. The very sound "Buddha, Buddha" is extremely rare; what then to speak of Buddhahood? Therefore, in the world, those good people desiring various benefits and happiness, Who brings desired welfare, honored by gods and humans, fearless, worthy of offerings, The increaser of joy for the worlds, the unequalled Ten-Powered One—may they always pay homage to him. 26. Thus, the twenty-fifth homage, beginning with "Sugata," etc. Having made a salutation to the Buddha with verses, now, urging to worship him, he says the verse "Buddho buddho'ti ghoso" and so on. This should be understood as a verse of true devotion. Therein, the connection is: In the world, the cry "Buddha, Buddha" is extremely rare, how much more so is the state of Buddhahood? Here, "in the world" means in the human world, or in the three worlds, or in the world of infinite universes. "Buddho buddho'ti ghoso" means the sound of praise, the sound of eulogy, "Buddha, Buddha." "Ghusanaṃ ghoso" means the act of proclaiming is a proclamation. Or, "ghoso" is that which is proclaimed or spoken, a sound of praise. The root "ghus" means to sound, with the suffix "ṇa." Or, "ghoso" is that which is extolled, a sound of eulogy. Therefore, it is said in the commentary to the Pārājika section: "Kittisaddo means praise itself. Or a sound of eulogy." The sound that arises as "Buddha, Buddha" is a sound of eulogy, hence "buddhobuddhotighoso." "Atidulabhataro" means extremely rare. Instead of "dullabhataro," "dulabhataro" is said with the elision of the letter "l" to preserve the meter. "Dullabho" means difficult to obtain, obtained with difficulty. It is "du" (prefix) + "labh" (root, to obtain) + "a." Or, "dullabho" means that which is not easily obtained, this is an indeclinable compound of the "dubbhijāneyya" type. The word "dus" means "not easily," like "dubbhikkhoti" (famine). "Ati viya dullabho" means extremely rare. "Tesaṃ visesena atidullabhoti atidulabhataro" means it is especially extremely rare among them. Buddhas arise in the world only occasionally, at rare times. Therefore, it is said that the cry "Buddha, Buddha" is extremely rare. This is stated in the Cūḷavagga Khandhaka: "Indeed, O householder, that sound is rare in the world, namely, 'Buddha, Buddha'." Just as in the world, the udumbara flower is rare, to grasp a hare in the moon with one's hand, the milk of crows, so too, the state of Buddhahood is said to be extremely rare. This should be understood as a low simile. This is stated in the Apadāna Pāḷi: "Like the udumbara flower, like a hare in the moon; Like the milk of crows, rare is the world-leader." And, "Rare is the arising of a Buddha in the world." Although in the world, a universal monarch Among beings, arising is rare. But in one eon, many Wheel-turning kings arise. But Tathāgatas, arising in the world, in one eon, only one, two, three, four, five Buddhas arise, not more than that. For indeed, even in countless eons, it is empty of Tathāgatas. Therefore, because a Tathāgata arises only sometimes, here and there, the sound 'Buddha! Buddha!' is extremely rare. What to speak of Buddhahood itself, it is said. And this was said by the Blessed One at the time of the Great Parinibbāna: 'Devas, Ānanda, are complaining. They have come from afar to see the Tathāgata. Sometimes, here and there, Tathāgatas, Arahants, Perfectly Self-Awakened Ones, arise in the world. Today, at dawn, the Tathāgata's Parinibbāna will occur. And this highly esteemed monk stands before the Blessed One, preventing or obstructing us, so we cannot see the Tathāgata in his final moments.' 'Buddhahood' means the state of a Buddha. 'What to speak of' means 'what is there to say about it?' But why is it said that a Buddha is extremely rare, and that Buddhas arise sometimes, here and there? Do not many Buddhas arise in the world? That is true. But a Buddha, by countless repetitions, or countless days, months, years, or countless eons, can only become a Buddha by fulfilling the ten perfections and the five great sacrifices, not by just one instance. Indeed, at the very least, by fulfilling the ten perfections and the five great sacrifices for four incalculable eons plus a hundred thousand eons, one can become a Buddha. Therefore, it is said that a Buddha is extremely rare, and that Buddhas arise sometimes, here and there. Thus, because a Buddha is extremely rare and arises only sometimes, here and there, for one who proclaims 'Buddha! Buddha!', there is great fruit. And this is said in the Apadāna – 'For one who proclaims 'Buddha!', the joy that arises in the body; That joy is indeed superior, even to the whole of Jambudīpa.' Therefore. Therefore, the sound "Buddha, Buddha" is extremely rare, what to speak of Buddhahood. Therefore. "Vibhāvī" means intelligent. For they especially make clear, illuminate what is beneficial and harmful, what is cause and not cause— that is "vibhāva," wisdom. From the root 'bhū' with prefix 'vi', in the sense of 'being', with the suffix 'ṇa'. Those who possess it are called "vibhāvī," the good people are obtained. That is an adjective for the word "sādhavo." "Vividhahitasukha" means various kinds of welfare and happiness, designated as worldly and supramundane. Its meaning has already been stated below. That is the object in the word "patthayantā." "Sādhavo" means good people. For they accomplish, bring about their own and others' welfare, thus they are called "sādhavo." From the root 'sādh' in the sense of accomplishment, with 'avo'. That word is connected as the agent with the word "namassantu." "Patthayantā" means desiring. Those who desire, who wish for various kinds of welfare and happiness, are "patthayantā," the good people. From the root 'patth' in the sense of desiring, with 'anto'. The insertion of 'ya'. That is an adjective for the word "sādhavo." "Iṭṭha" means desired. That which should be wished for, should be desired, is "iṭṭha." From the root 'isu' in the sense of wishing and desiring, with the suffix 'ta'. Its 'raṭṭha', and the dropping of the root-final. "Attha" means the purpose of this world, the next world, and so on. That which is wished for, desired, is "attha," the fruit of results and benefits. From the root 'atth' in the sense of desiring, with 'a'. Or, that which exists, comes into being as a result, is "attha." From the root 'as' in the sense of being, with 'tha'. Those two words are the object in the word "vahanta." "Vahanta" means bearing. He who bears, who carries, is "vahanta," the Buddha. From the root 'vah' in the sense of bearing or attaining, with 'anto'. For the Buddha bears the worldly and supramundane welfare and happiness of beings through his teaching of the Dhamma. "Suranaramahita" means honored by gods and humans with the four requisites and so on. Here is its etymology. They shine, they sport with sovereignty and play, thus they are "surā," gods. From the root 'sur' in the sense of shining. Or, they shine, they rule, they attain divine sovereignty, they are resplendent, thus they are "surā," gods. Or, those whose speech is beautiful, are "surā," gods. They lead, they guide the aggregates, thus they are "narā," humans. Naradh In the method of 'ātu', a. Gods and humans are god-humans. By them to be honored, to be worshipped, thus "honored by gods and humans," the Buddha. In the worship of the great element, that. That one honored by gods and humans. "Fearless" means fearlessness. Fear is feared. There is no fear for him, thus "fearless," the Buddha. That fearless one. For the Tathāgata, in the eight assemblies, for any reason, there is no fear, no heart-trembling, no shaking, this is the meaning. "Worthy of offerings" means worthy of the supreme gift to be given believing in the next world. That which is to be given is "dakkhiṇā" (offering), an object of worthy gift. The root "dā" in the sense of giving, with the "kkhina" suffix. Or, by this beings grow, they increase with desired attainments, thus "dakkhiṇā," a gift to be given believing in the next world. The root "dakkh" in the sense of growing, he is worthy of that, thus "worthy of offerings," the Buddha. The "ṇeyya" suffix in the sense of "worthy." Or, he purifies what is beneficial and suitable for the offering, making it greatly fruitful, thus "worthy of offerings," the Buddha. In this "purifies" sense.