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The Good Teaching by the nature of the ocean, the Conqueror arisen by the nature of the tree; All qualities are common, but the latter has three more. 268. The expression stands in a different way from the subject, then otherwise; Where it is imagined, that is called imagination. 269. Through the nature of comparison, and by way of action, etc.; I will explain various imaginations in order. Imagination through comparison 270. Distressed by the frustration of desire, she sat, very still and envious; As if they were not bringing that wise one under their control, then by the application of effort. Imagination through action 271. Māra, having mounted an elephant, exceedingly tall for battle; Surely seeks a path, frightened of the Conqueror, to flee. Imagination through quality 272. O Lord of Sages! On your pair of feet, beautiful like charming lotuses; I think the redness is from the crushing of sins, born of blood. 273. I think, I suspect, surely, indeed, like, just like, etc.; This is expressed somewhere, somewhere it is understood by the sentence. Understood imagination 274. Compassion arose, juicy, splendors emanated from the body; Gladdening, O Conqueror! They lead people well to juiciness. 275. For one beginning to do anything, again by the power of merit; The attainment of another means, that they call concentration. 276. The mind of that Teacher, facing the destruction of the enemy Māra; The great earth roared, like the sun, this is helpful. 277. Without speaking of what is desired by him, the showing of success otherwise; That, the pure-minded ones call "circumlocution." Left in the courtyard, unguarded wealth; Wealth-seeker! As you wish, go where you desire. 279. Praising while seeming to criticize, that's deceptive praise; Faults appearing as virtues, come into view right here. 280. You stir up the dirt, the whole blue lotus; What more can we say of your virtues, O Lord! 281. The distinction of a substance, action, class, or quality; Where imperfection is shown, that is called distinction. 282. No chariots, nor elephants, nor horses, nor foot soldiers; The Destroyer of Mara was conquered by the Sage, by rejecting preparations. Statement of distinction in substance. 283. No frown was formed, nor did the lip quiver; Yet the Sage, the hero, the best, himself caused the breaking of Mara. Statement of distinction in action. 284. No rays spread in the directions, Nor light extended to the world; Yet it dispelled the deepest darkness, the excellent, well-spoken word. Statement of distinction in class. 285. Not harsh, nor stiff, O Sage! is your word; Yet it deeply digs up, uproots the pride of the people. Statement of distinction in quality. 286. Where excessive heroism is shown; The wise call such a statement, entrenched pride. 287. What is the display of my power in subduing Nanda and Upananda? My sons are crushed underfoot, ready in such peace. 288. Pun, words with multiple meanings, one word joined to different meanings; Words or sentences with identical and different parts, this is threefold. 289. Dispelling the darkness, delightful, ascending to great prosperity; This radiant garland of rays shines, the Blessed One awakening beings. Pun in sentences with identical words. 290. The appearance of autumn, pure, the end brought near; The awakening of the lotus pond, pleases the wise. Pun in sentences with different words. 291. With concentrated mind, disciplined, the subduer of unyielding pride; May the Well-gone One, the Leader, clearly protect our hands. Pun in sentences with identical and different words. 292. Opposite, contradictory, different, actions, rules, or another; A word that implies a rule, Unconflicting, or even conflicting. 293. Suitability, enrichment, and so on, Pun, word-born and so on; Its form will become clear, In these examples. Pun with Conflicting Actions 294. Controlling the world with force, Entire, with a beautiful form; The foe of Māra is defeated, The Dhamma-king triumphs. Pun with Non-Conflicting Actions 295. Naturally sweet merit, Arising from a special rise; They hear the word of the sage, People see immortality. Pun with Undifferentiated Actions 296. For the removal of darkness, And for natural sweetness; He pleases the minds of beings, The Conqueror, with word and light. Pun with a Fixed Rule 297. Blackness like that of hair, Curvature like that of eyebrows; Redness like that of hands, feet, and lips, Of the lord of sages. Pun with Rule Implication 298. Redness is seen in your Hands, feet, and lips; Or perhaps it is seen, O Lord! In your excellent qualities. Non-Conflicting Pun 299. With good marks, very beautiful, Radiant, with a fixed rise; Lord of the world, conqueror of defilements, The ascetic lord shines. Conflicting Pun 300. Unequal, yet equal in the world, Lord of the world, yet the best of men; Compassionate, yet without compassion for evil, Mysterious is the course of the sage's mind. Pun with Words Enriching Suitability 301. Afflicted by the suffering of existence, Submissive are the people to you; They find the happiness they desire, O giver of immortality! 302. Having made something equal, To things endowed with qualities; The praise that occurs, Is considered comparison. 303. The world has attained joy, The realms have attained the wealth of light; Both the radiant one And the Blessed One dispel darkness. 304. Something similar, Achieving a different meaning; Is shown as a result, Unreal or real, that is the example. Example with Unreal Result 305. With the rise of the ascetic lord, Evils go to defeat; Indicating the bad end, Of those opposed to the Dhamma-king. Example with Real Result 306. The feet placed on the head, Of the lotus of conduct; Is the highest wonder. in the world, the Conqueror made himself known. 307. Greatness of glory, or perhaps of intention; Having reached the highest excellence, that is called greatness. Greatness of glory 308. The shade of the jeweled crown, and the parasol; Formerly possessed great splendor, when the Bodhisatta renounced the world. Greatness of intention 309. Intent on enlightenment, the being for the welfare of beings; Having abandoned the bonds of affection, even for Rāhula's mother. 310. Having concealed what is worthy of praise, something else is shown; If it is unequal or equal to it, then that is considered deception. Unequal deception 311. Not in front of thousands, nor five of the steadfast one; Māra among others, for him, a thousand tenfold. Equal deception 312. Engaging in debate, with the moon of the Sage's face; This is not the full moon, but the parasol of the mind-conqueror. 313. Praise done here, without indifference to others; That praise for a small deed, would be praise for a small deed. 314. Deer live happily, in forests, not serving others; Without effort, with leaves, sprouts of clouds, and the like. 315. Where each succeeding one, is a qualifier of the preceding one; That is a garland, twofold, by affirmation and negation. Garland of affirmation 316. Feet with beautiful nails, nails radiant with light; Rays dispelling darkness, the Teacher's unique essence shines. Garland of negation 317. A monk is never discontented, Contentment is not struck by laziness; Laziness is what afflicts beings, not endless suffering. 318. Where the adornment of one thing, is the adornment of another; Without similarity, that is mutual adornment. 319. A fathom's circle, by that Sage, friend of the world; Attains great beauty, and it too is similar through him. 320. Statement of co-existence, of action and quality; Is known as 'co-existence', here is an example. Co-existence of action 321. Shining with moonbeams, the Teacher's nail shines equally; And the moon expands. No, the moon's face is equal to that. Accompaniment of Qualities 322. With the Buddha's rising, it fades, Like the minds of the wicked; Sinful deeds, directions are pure, Like the minds of the virtuous. 323. Where the establishment of opposites, Shows association; For the sake of exalting the meaning, This is considered opposition. 324. Qualities, naturally sweet, Even of a unique friend in the world; Served by those who indulge in evil, Utterly corrupt the mind. 325. By giving something to someone, Or taking something from someone; The acceptance of something superior, That is considered 'exchange.' 326. Having given delightful eyes and such, To others in the past; Now attained by the Sage, The glory of omniscience. 327. Having seen something, it is recognized, And one proceeds similarly; Where an object is free from doubt, That is considered delusion. 328. In the directions, shining equally, By the rays of the Buddha's toenails; Seeing, people rejoice, Like the moon and the sun. 329. That which is called name and so on, Is the poets' awakening of feeling; By whatever description, Feeling is declared to be name. 330. Indeed, are not those very rivers, Oceans, and mountain ranges; Which, even in destruction, Do not abandon their limits? 331. The relationship of parts to a whole, And the equality of strength in binding; That association of ornaments, Is called 'mixture.' Mixture of Parts and Whole 332. The praised great river of rays, From the Sage's toenails; Alas! Even deeply immersed, It gladdens those people. Mixture of Equal Strength 333. Dress, naturally sweet, Form, a tonic for the eyes; Like honey, the Buddha's words, Which person does it not please? 334. May there be a blessing, Like the wish for a desired thing; The Lord, the sole refuge in the three worlds, Protect the world from misfortune. 335. That which generates delight in taste, And becomes an adornment; That should be known as 'flavorful,' According to the method of flavor. 336. With a face like a lotus, bent with passion, wonderful,