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122. "Sage," etc. The gentle, slight smile of the Sage, arisen because of his nature, the smile of the Blessed One, is like sandalwood, because of its whiteness; the shoots, all the sprouts, are touched and tinged by it, because there is no restriction that it is "this only," they became white, abandoning their natural color, because they were made to grasp, because of the attainment of such a special quality. Even so, the under-lip of that very Sage was not white, because there was no other like him. Even one who is very close should highly esteem his power. "In the compassionate heart bound by love, towards the Jina, why are you displeased, foolish ones? What good has he not done for you, ending in the crossing of the terrible, difficult-to-cross ocean of existence?" This is another example. Thus, such vigor, uncluttered and lovely, should be known. But since the words "ya" and "ta" have a constant connection, how can "ta "Why is there no 'ya' word in 'sseveko nādharapallavo'?" Truly, but it is a matter of what has gone before, a matter of what is well-known, and a matter of what has been experienced, so the 'ta' word does not need the 'ya' word. For example: "He, having destroyed all the defilements with their tendencies, Became of utterly pure nature, and always worthy of offerings." Here, the Buddha has gone before, "from the beginning of mindfulness of the Buddha." A matter of what is well-known, for example: "Whether he says, 'Leap into the fire,' or 'Fall from the mountain peak,' That should be done, the Knower has declared." A matter of what has been experienced, for example: "I do not grieve for the past, nor do I long for the future; I live in the present, therefore my complexion is clear." The 'ya' word, standing in the latter clause, implies the 'ta' word in the former clause. For example: "I bow to the Bodhi tree, the receptacle of reverence, exceedingly great, The source of merit, the well-being of the world; Which is endowed with the range of eye, ear, and mindfulness, And is of one taste in crushing the enemies of defilements for the wise." However, the 'ya' word, mentioned in the former clause, generates incompleteness in the sentence, making the sentence expectant, without the inclusion of the 'ta' word in the latter clause. Here, the 'ta' word is a matter of what has gone before. 122. The smile of the Lord of Sages, a gentle, slight, arisen laugh, as if smeared with sandalwood powder, made the shoots, the naturally red young leaves of trees and creepers, white, devoid of their natural color, yet that same, incomparable, unequaled lower lip of the Tathagata, the lip that is the covering of the teeth, did not become white, even when touched by rays or nearby. Thus, here, the abundance of complex compounds is shown. "In the compassionate Jina, whose heart is bound by love, Why are you, fools, displeased? What good has he not done for you, to the end of leading you out Of the impassable, difficult-to-cross ocean of existence?" Another example. Its meaning: O fools, ignorant ones! In the compassionate one, whose heart is bound by love, whose mind is always bound by firm love, constantly flowing towards all of you, from that very compassion, When that Jina is seen, why are you displeased? For that Jina has not done what is beneficial, what is growth, for you, who are fierce and cruel, and for whom this ocean of Saṃsāra is difficult to cross, whose end is only the attainment of the limit. What is called benefit, what is growth? It is not. Here too, because the meaning of the compound is clear, the quality of vigor is pleasing. But if the words "ya" and "ta" are always connected, why is the "ya" word not found in "tasseveko" and "tasmiṃ nu kiṃ kumatayo" etc., which were mentioned below? It is true, but still the "ta" word does not depend on the "ya" word when it refers to something that has departed, something that is well-known, or something that has been experienced. For example: "He, alone, destroyed all the defilements with their tendencies; He became one of perfectly pure lineage, and always worthy of veneration." In these and other examples, the "ta" word indicated by "so" refers to the Buddha, who was the subject of the statement in "buddhānussatimādito" in the past. "Throw yourself into the fire, or 'fall from the top of a mountain'; If he says what should be done, that Jina is one who makes known." In these and other examples, the "ta" word refers to the well-known Buddha, who is to be done by those who make known. "I do not grieve for the past, nor do I long for the future; I live in the present, therefore my complexion is clear." In these and other examples, the "ta" word refers to something that has been experienced in the form of knowing, which is not grieving, not longing, and living, therefore, in all three places, the "ta" word does not depend on the "ya" word. Here, however, the "ta" word referring to something that has departed is intended. Moreover, the "ya" word standing in the subsequent sentence indicates the same thing even when the "ta" word is not present in the previous sentence. For example: I bow to the Bodhi, the receptacle of reverence, exceedingly great, The source of merit, the welfare of the world; Who is endowed with the range of eye, ear, and mindfulness, In crushing the pride of the enemies of defilements, the wise are of one taste. He who is endowed with the range, the object, of the eye, ear, and mindfulness of the wise, in crushing the pride of those very enemies of defilements, the pride In Amaddana, it is of one taste, the main task, endowed with success, I bow to that enlightenment, is the connection. The "ya" used in the previous sentence, in the absence of "ta" in the following sentence, creates doubt, making the sentence incomplete. The example, however, is clear. 123. The subject matter of words, Arising from compounds and expansions; Whatever maturity there is here, That too is vigor, like that. 123. "Padi," etc. The meaning that is the subject matter of the word. Where the meaning, which is the subject matter of many words, is expressed in concise words, that is a compound. Where the meaning, which is the subject matter of few words, is expressed in many words, that is an expansion. From that, arising from compounds and expansions. Having translated that such maturity exists, it is then stated that that too is vigor in this treatise. He exemplifies both with "like that." 123. "Pade," etc. The subject matter of words, of many or few words, possessing extensive or concise meaning, arising from compounds and expansions, produced by the two methods of conciseness and expansion respectively, or possessing production, whatever maturity, the word-quality or meaning-quality that reveals the maturity of the author in the subject matter of the text, is called vigor, the word-quality or meaning-quality, in this Subodhālaṅkāra. He shows the two characteristics with "like that," the subject matter of words of maturity, and also arising from compounds and expansions, and also arising from that, and also the state of the mature author's text, or the analysis. In the case of the author's maturity, the maturity of the text revealing that with its meaning is established. 124. Having illuminated the true doctrine, Having ferried across beings with devas; Having blazed like a firebrand, He was extinguished with his disciples. 124. "Jotayitvāna," etc. With this, the lineage of the Buddhas, which was extensively described below, is stated in a concise form. 124. "Jotayi," etc. That Tathāgata, having illuminated the true doctrine with its teachings, not Having illuminated the noble Dhamma, having brightened it with the light of knowledge, having delivered beings together with the gods, having brought them to the end of the ocean of Saṃsāra, having blazed with great energy like a fire mass, having shone forth with a unique bodily perfection, at the end, together with his disciples, he was extinguished, he attained final Nibbāna by the Nibbāna of the aggregates. In this way, in the entire lineage of Buddhas, the meaning stated in many verses is stated in brief. The Dhamma of the virtuous, the Dhamma that exists peacefully, and the phrase "existing together with the gods," and "existing together with the disciples" are the analyses. 125. May the bones on my head, even of one who is dead, turn to dust; so that by the merit, those dusts may settle on the lotus-like pair of feet of the Conqueror. 125. "Matthakaṭṭhī," etc. Even of me who is dead, who has met death, may the bones on my head turn to dust. Why? Because by the merit, by the skillful action, those dusts, these feet of the Conqueror, the Conqueror's feet, just like lotuses, on their pair may they settle, may it be so or not, he speaks with the desire to bow. Here, the intention "how may I always bow to the feet of the Blessed One with my head" is stated in detail. 125. "Matthaki," etc., even of me who is dead, may the bones on my head turn to very fine dust. Why does he make this wish? Because by the merit, by my such skillful action, those dusts may settle on the pair of lotus-like feet of the Conqueror, on the pair of lotus-like feet attached to the Conqueror, not even a little dust or dirt adheres to the glorious feet of the Buddha, yet it is said thus out of a desire for veneration. Here, the aspiration "how may I always bow to the glorious feet of the Blessed One with my head" is stated in detail. "Bones on the head," and "the state of dust," and "these of the Conqueror," and "the Conqueror and those feet," and "they are just like lotuses," and "their pair" are the analyses. 126. Here, constant humility and zeal Will appear beautiful; This quality arises From the efforts of the keen-witted. 127. Sweetness is twofold, Through word-connection and alliteration; The former is uniform in sound, The latter is repetition of letters.