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Here, by the meaning of placing his feet on the heads of wonderful lotuses, he makes known his supreme wonderfulness; this is the desired result, a comparable result, an explanation of the Buddha's wonderful meaning. And the analysis is: he by whom the feet are placed on the head; and he who is worthy of the striking of letters, a collection of letters; and his state, who has a supreme, excellent, wonderful quality. 307. Greatness of glory, Or perhaps of intention; Having attained supreme excellence, That is called greatness. 307. He shows greatness with "vibhūtiyā" etc. That which has attained, reached, the supreme excellence, the supreme excess, of glory, of prosperity, or of intention, of inclination, is called greatness. 307. Now he shows the ornament of greatness with "vibhūti" etc. That greatness which has attained the state of supreme excellence, of exceeding excellence, of glory, of prosperity, or of intention, of inclination, that is called greatness. And the sentence is: the state of the great; and he whose excellence is supreme, exceeding; and his state. Greatness of glory 308. With a white parasol pierced By the rays of the jeweled crown; Formerly, the Bodhisatta, going forth, Obtained supreme glory. 308. He gives an example with "kirīṭe" etc. Formerly, in the past, the Bodhisatta, the son of Māyādevī, obtained, received, supreme, unsurpassed, uncommon glory, prosperity, going forth. What kind of Bodhisatta? He whose white parasol was pierced, covered, by the rays, the beauty, of the jewels in the crown. So great was that glory, It was said, "A parasol, Interwoven with the light of jewels." 308. Now he exemplifies, beginning with "diadem." The Bodhisatta, in his last existence, The Great Bodhisatta, going forth, Before his going forth, A parasol interwoven with the light of his diadem jewels, A white umbrella adorned with the rays of his crest jewel, Experienced the most excellent glory and splendor. Here, by saying the white umbrella was interwoven with the crest jewel's light, The greatness of the glory is shown. And the sentence is: A diadem with jewels, And the light of those jewels, And a parasol interwoven and suffused with that light. Greatness of Intention 309. Attached to enlightenment, The Bodhisatta, for the good of beings; Leaving behind even Rāhula's mother, Bound by the taste of affection. 309. "Attached," etc. Leaving behind Rāhula's mother, Bimbādevi, Bound to himself by the taste, the passion, born of affection, of love, Not to mention other young women, Without regard, unattached, For the good of beings, For the increase of the worldly and supramundane, The Bodhisatta, Siddhattha, Was attached, clung, only to enlightenment, to omniscience. That is the intention. The greatness, the excellence, Is shown by the characteristic of not clinging to such women and jewels. 309. "Attached," etc. That Bodhisatta, Leaving behind even Rāhula's mother, Bimbādevi, Bound by the passion known as the taste of affection, of love, For the good of beings, For the worldly and supramundane benefit of beings, Was attached, clung, only to enlightenment, to omniscience. By saying he was unattached even to such a woman jewel, The greatness of the Bodhisatta's excellent intention is stated. And the analysis is: Because one rightly awakens by it, Attached, clinging to enlightenment, For the good of beings, The taste, the passion, born of affection, of love, Bound by that. 310. Having concealed what is praiseworthy, Something else is shown; If that is considered deceit, Whether unequal or equal to it. 310. He speaks of deceit, beginning with "having concealed." No, concealing something worthy of description, and without revealing it, if the poet shows something else, unequal, dissimilar, very different, to that worthy of description, it is considered deception. 310. Now he shows the figure of speech, deception, with "concealing" etc. Concealing something worthy of description, if the poet shows something equal or similar, or unequal, dissimilar, or something else, to that worthy of description, it is considered deception. Deceives, the statement by which something worthy of description is deceived, is a sentence. Unequal Deception 311. Before him, not in thousands, Nor in fives, for the steadfast one; For others, his arrows, A thousand tenfold. 311. He exemplifies with "before" etc. Māra, the god of desire, before the steadfast one, the sage who is steadfast in greed etc., not even a thousand arrows, nor even five arrows, are worthy of description, Māra is concealed here. He who conquered the three worlds. For others, for beings with attachment, his arrows are a thousand tenfold, multiplied by ten, how else would he conquer the three worlds? Concealing Māra, showing something else indicated by ten thousand, therefore it is unequal deception. 311. Now he exemplifies with "before" etc. Māra, before the steadfast one, the Tathāgata who is unchanging in gain and loss etc., not even in thousands, not even five arrows, placing five arrows in such a way that there are not five arrows. For others, even in such defilements before the Sugata, for that Māra, the conqueror of the three worlds, his arrows are a thousand tenfold, increased by ten times, it is ten thousand. Concealing the worthy Māra, showing something else, a number of arrows counted by ten thousand, therefore this is called unequal deception. "A thousand arrows," and "five arrows," and "increased by ten," are sentences. Equal Deception 312. Arguing a dispute, The moon-like face of the sage-king nā; This is not the full moon; This is the umbrella of the Mind-Born One. 312. "Vivāda" etc. Manobhu is Kāma. Because the full moon is rejected and an umbrella is shown for deception. 312. "Vivāda" etc. This visible full moon is not complete, contending with the moon-like face of the All-Knowing One. What then? This moon disc is an umbrella, a raised white umbrella, for the arising of the Mind-Born One, the bodiless one. Because the moon disc, which should be praised, is set aside and an umbrella, similar to another moon, is shown, this expression is called deception. The lord of sages, and his face, a moon-like moon, the face of the lord of sages is the moon, and full on all sides, and born in the mind, are the explanations. 313. Praise done here, indifferent to others' compliance, In something unexpressed, that's unexpressed praise. 313. He reveals unexpressed praise with "pari" etc. Compliance with others, whoever they may be, is service, and indifferent to those beginning with that, praise, satisfaction, done here in something unexpressed, in the realm of the Buddha, would be unexpressed praise. 313. Now he shows unexpressed praise with "parānu" etc. Indifferent to compliance with others, whoever they may be, and having attained weariness, praise, called satisfaction, done here in this unexpressed, uncomprehended object, in the realm of the Buddha, that is called unexpressed praise. Compliance with others, and those beginning with that, harm to others, and not expressed, the "ra" is a euphonic addition, praise done in the unexpressed, is the sentence. 314. Happily live the deer, in forests, not serving others; With easily obtained, water, grass sprouts, and so on. 314. He gives an example with "sukha" etc. With water, grass sprouts, shoots of dabba grass. With "ādi," tree leaves, and so on. How are they? Without effort, free from the toil of service. Without toil, with easily obtained gains. They do not serve others through their conduct, they are independent. Deer live happily and undisturbed in the forests. Here, a life like that of deer is praised, free from the troubles of serving a king. Deer, not serving others, relying on their own way of life, live happily in the forests, in places they desire, with water, shoots, tree branches, and leaves, easily obtained, without the labor of serving others, because they lack possessions belonging to others. Here, the life of deer, unobtainable by someone attached to royal service, is praised. "They do not serve others through their conduct," and "the absence of toil," and "by that it is obtainable," and "shoots of plants," and "water and shoots," and "these are the beginning of leaves and such," are explanations. Where each succeeding word is a qualifier of the preceding one, that is a garland, twofold, by affirmation and negation. He speaks of the garland, "Where each succeeding word." Where in a statement, each succeeding word, each higher position, is a qualifier of the preceding one, by way of affirmation and negation, that is called a garland. This garland is twofold, by way of affirmation and negation. Now he shows the garland, "Where each succeeding word." Where in a statement, each succeeding word, each higher word, is a qualifier of the preceding word, by way of affirmation and negation, that is called a garland. This garland is twofold, by way of affirmation and negation. "Succeeding" means the word that is in a place, by way of treating the place. "A qualifier of the preceding one," and "words are joined together in a series," and "affirmation and negation," are explanations. Here, "each succeeding word" And "of the former, of the former," thus, in sequence, by the quality of specifying and being specified, a definition with the intention of pervading, only making known the quality of being specified. A Garland of Affirmations 316. Feet with rows of nails delightful, Rows of nails radiant with rays; Rays, unique in dispelling darkness, Of the Teacher, shine with flavor. 316. He gives an example, "Feet," etc. Easily understood. Here, because the feet, etc., which are specified, are to be qualified by the affirmation of being delightful with rows of nails, etc., this is a garland of affirmations. 316. Now he gives an example with "Feet," etc.