English
the Blessed One. This is a Bahubbīhi compound, signifying his supreme qualities. The meaning is: the foremost person, unequalled by anyone in virtues like morality. Because of his state as the foremost person in the world with its devas. As it is said: "Monks, as far as there are beings, whether footless, two-footed, or four-footed, the Tathāgata is declared to be the foremost among them. Dispassion is the best of phenomena, and the one with eyes (the Buddha) is the best among two-footed beings." That "Atula" (Peerless) is connected to "Buddha." One reveres the Buddha, earnestly, through the three doors (of action, speech, mind), remembering his qualities such as his beautiful eyes and bodily parts. is the meaning of "I pay homage." And here, it should be understood that the single vowel of the "mi" ending is due to the rule of the extensive domain. Homage, however, is of three kinds: homage by body, speech, and mind. As it is said: "Monks, these are the three kinds of homage. Which three? One pays homage with the body, one pays homage with speech, one pays homage with the mind." Therein, having established the mind with proper attention, and having placed the five limbs—namely, the two knees, the two hands, and the forehead—on the ground, one who prostrates facing those worthy of homage is said to pay homage with the body. This is what is referred to in the commentaries and so forth as "having paid homage with the five-point prostration." One who utters the words of the Buddha's qualities with speech is said to pay homage with speech. In "Homage to Vipassī, homage also to Sikhī, homage to Vessabhū, homage to Kakusandha, homage to Koṇāgamana, homage to Kassapa, homage to Aṅgīrasa," and so forth, it is also homage by speech. One who recollects the qualities of the Buddha and so forth with the mind is said to pay homage with the mind. This is the brief explanation here. "The Buddha, whose bodily form is beautiful to the eye," meaning endowed with a bodily form pleasing to the eyes of all beings; "endowed with a sweet and excellent voice," meaning endowed with a beloved, affectionate, and delightful supreme sound; "the support of countless virtues," meaning the foundation of immeasurable groups of virtues such as morality; "the Ten Powers," meaning endowed with the Tathāgata's ten powers of knowledge, which are unique to him; "incomparable," meaning unequaled by anyone in virtues such as morality—to such a Buddha, I respectfully pay homage with the three doors, I pay homage. The explanation of the second homage verse is concluded. 3. The Buddha, resolute, bearing knowledge, experienced in saṃsāra bodily suffering and mental suffering from the world— to that Buddha, the auspicious one, the lord of humans, I pay homage. 3. Having thus paid homage to the Buddha with the third verse, now, desiring to praise and pay homage with the four qualities of concentration and so forth, he speaks the verse beginning "The Buddha, resolute, bearing knowledge." This verse, marked by ten syllables due to being composed of masajagaṇa and guru, should be understood as a pure Virājita meter. Indeed it is said: In the rise of what is said, if there are masagaṇā and jagaṇagarukā, it is considered 'suddhavirājita'. Its meaning: In which line, if there are masagaṇā (msā) and jagaṇagarukā (jgā), that is known as 'suddhavirājita'. The resolute one, the bearer of knowledge, the Buddha who experienced physical suffering and mental suffering in the world, in transmigration, the auspicious one for humans and devas— I revere that Buddha, thus is the connection. Here, "yo" is an indefinite indicator. Its meaning is "whoever, whatever kind". And because it is an indefinite pronoun, a specific meaning should not be made. But its word division should be "ya" and "o". Among these, the meaning of the word "ya" is primarily taken as an indefinite substance (Buddha-substance) secondarily, but primarily as the quality of being indefinite and general, referring to one of such birth, name, clan, conduct, and dwelling, which is called its sphere. The meaning of "o", which is the function of the first case ending, is taken as the singular number of the agent case, which is called the natural basis. Or, "yo" means "that which goes to the state of a pronoun", or "that which goes to the state of an indefinite speaker", or "that which proceeds by way of a pronoun", or "that which should be known by way of a pronoun", or "that by which the indefinite meaning should be known". Therefore the ancients said: "Depending on various reasons, and the analysis of roots and suffixes; the power of thinkers is indeed supreme in thinking." Buddha means one who has penetrated the four noble truths. This is the meaning of the word here. He awakens to the four truths, therefore Buddha, the Blessed One. This is a pure agentive derivation. From the root "budh". Or, he awakens beings, therefore Buddha; this is a causative agentive derivation. Meaning, he awakens others to the four truths. Or, having awakened by himself, he awakens from the sleep of delusion with its latent tendencies, therefore Buddha. Or, just as a lotus blossoms, attaining supreme radiant beauty with the coming of the sun's rays, so too, he blossoms, attaining omniscience adorned with immeasurable virtues through the coming of the knowledge of the highest path, therefore Buddha, the Nibbāna s He awakens to the unconditioned sole path, or he goes (on it), thus he is Buddha. The word 'Buddha' indeed is used in four meanings, beginning with knowledge. Therefore it is said – "In knowledge, and in blossoming, and also in going, and in awakening; In these four meanings, the word 'Buddha' is used." Or else, he understands and knows all knowable phenomena, thus he is Buddha. By wisdom cultivated through perfections, he understands, understood, or will understand all conditioned and unconditioned phenomena, thus he is Buddha. That Blessed One is indeed a Perfectly Self-Awakened One, or he should be understood by those who have attained special qualities of knowledge, thus he is Buddha. That which should be understood and known by the Blessed One, that is 'Buddha'. What is that? Omniscience. He has that, thus he is Buddha, the Blessed One. But in essence, he is Buddha, the continuum of aggregates cultivated through perfections, who by self-existent knowledge, together with latent tendencies, has completely destroyed and eradicated all defilements without remainder, the support of immeasurable groups of qualities such as great compassion and omniscience. As it is said: "Buddha is that Blessed One who is self-existent, without a teacher, who himself fully awakened to the truths in phenomena unheard before, and there attained omniscience, and mastery over the powers." And here, the term 'Buddha' is of four kinds: Omniscient Buddha, Solitary Buddha, Four Noble Truths Buddha, and Learned Buddha. Among these, one who, having fulfilled thirty perfections for four incalculable aeons plus a hundred thousand aeons, attained perfect enlightenment, is called an Omniscient Buddha. One who, having fulfilled perfections for two incalculable aeons plus a hundred thousand aeons, attained self-enlightenment, is called a Solitary Buddha. The remaining ones, whose defilements are destroyed, are called Four Noble Truths Buddhas. One who is very learned is called a Learned Buddha. But here, the Omniscient Buddha is intended. Here, in "dhitimāññadhāraka", the word division should be made as "dhitimā" and "aññadhāraka". "Dhitimā" means possessed of concentration. It holds associated phenomena on a single object, thus 'dhiti', which is concentration. From the root 'dhā'. The 'ā' sound is substituted by an 'i' sound. It is held, it is placed, associated phenomena on a single object, thus 'dhiti', by the mind's application, by way of establishing on a single object, by the mind's immobility on the object... is established, is the meaning. He has courage, thus he is courageous, enlightened. For just as the great Meru is not shaken by strong winds coming from the four directions, so he is not shaken by the opposing winds of wrong views, by desirable and undesirable objects, and by the worldly conditions of gain and loss, fame and disrepute, blame and praise, happiness and suffering. It is said that he is always endowed with concentration. Aññadhāraka means one who bears the fruit of arahantship. Or one who bears the white parasol of arahantship, which is called liberation. He knows, without transgressing the boundary of the truth seen by the first path, that which is añña, the fruit of arahantship. Ā-pubbañā-dhātu kvi. The word ā is in the sense of boundary. Due to being followed by a conjunct, the ā-sound is shortened. He bears that, thus aññadhāraka. Añña-saddūpapada-dhara-dhātu ṇvu. Saṃsāreti means in the cycle of existence, which is the uninterrupted continuity of aggregates, elements, and sense bases. For it is said in the commentary: "The succession of aggregates, and of elements and sense bases; continuing without interruption, is called saṃsāra." Saṃsāra means that which repeatedly moves, goes, and continues through the mutual connection of aggregates, elements, and sense bases. Saṃ-pubba-sara-dhātu in the sense of motion ṇa. Or the meaning of the word saṃsāra should be taken as that in which the aggregates, sense bases, and elements saṃ, i.e., continuously, sara, i.e., move, go, and continue. In that. Anubhosīti means repeatedly experienced, felt, is the meaning. Kāyika means that which occurs in the body, in the physical form. Cetasika means that which occurs in the mind. Those two words are qualifiers for the word dukkhaṃ. Dukkhaṃ means the suffering of existence. Dukkhaṃ is suffering, or that which causes suffering is dukkhaṃ. Dukkha-dhātu a. This explanation is given in the causative sense. It means that it makes one who experiences it suffer. Lokatoti means due to the world of beings.