English
Endowed with a multitude of close, dense stars, well-marked." This is imagined. Glorious, possessing glory, with a red orb, with a circle of people devoted, or with a circle of ministers devoted, endowed with a multitude of close, dense stars, united with groups of khattiyas, dense and close to him, well-marked, possessing excellent characteristics of a man, risen, famous, may the king, the lord of men, protect you; this is a meaning not intended. Glorious, "because it is the dwelling place of fortune," thus it is said; with a red orb at sunrise, with a red orb, endowed with a multitude of close, dense stars, united with dense groups of stars together with radiance, well-marked, well-possessing its own marks, risen, ascended, may the king, the moon, protect you; by grasping the common qualities and attributes of both sides, here the meaning of the sentence appears otherwise. "He is called 'isi' first, a great benefactor; He is eternal, not a seer, not a friend, not eternal." This is a name-interruption. He is called "isi" first, a great benefactor, a Though endowed with very great benefits, and eternal and everlasting, still he is not called a seer, nor a friend or companion, nor eternal or everlasting. This is the implied meaning. Very great, exceedingly great, one who is called a seer at the beginning, in the middle, endowed with benefits, possessed of the letter "pa," and eternal and everlasting, is not called a seer, nor a friend, he is not without the two letters that make up "tanati." Since the beginning and middle have been stated, the end is understood, "Isipatana Monastery" should be taken. There, because the implied meaning of seer and others is conveyed by the name Isipatana, there is no need to imagine different meanings. "Running from sunrise to sunset, it does not turn back for a moment; This is not the orb of the moon, nor the orb of the sun." This is the hidden meaning. Running, speeding from sunrise to sunset, it does not turn back, does not return, for even a moment. This is not the orb of the moon, nor the orb of the sun. From sunrise to rebirth, to sunset to death. Running, because of the similarity of the duration of life and the meanings of the moon and sun, and the words that express them, there is a possibility of other meanings related to the established moon and sun. "Having abandoned the queen named Kittimahi, and the city called Kalarattha, that wise one did not remember them, even while undertaking what is called exertion." This is the similar word. Having abandoned the queen named Kittimahi, a name composed of the two names Kittima and Mahi, and the city called Kalarattha, a city whose name is composed of the two names Kalara and Attha, that wise one, even while undertaking what is called exertion, did not remember prosperity, did not recall it. Having abandoned Yasodhara and the city of Kapilavatthu, the great being, while undertaking exertion, did not remember prosperity, because the desired words Yasodhara and others are composed of synonyms like Kittimahi and others. "Bound on all four sides, four Sindhu horses themselves; They enjoy what is left behind, As they please, in the midst of the grass. This is a confusion. Just as four Sindh horses, Facing the four directions, Are bound together, And enjoy the grass left in the middle as they please, Turning their backs to each other, They appear like a bond, But they are bound facing each other. Here, because it is specified, "Bonds facing the four directions," Turning their backs to each other is a confusion. "A person, honoring the speech Of the kinsman of the joy of living knowledge, Attains the realm of the destruction of the enemies of merit." This is a play on words. The speech of the kinsman of the joy of living knowledge, The kinsman of the sun, The giver of joy to the lotuses born from living water, The speech of the perfectly enlightened Buddha, A person, honoring it, Attains the realm of the destruction of the enemies of merit, Having made Nibbana, The cause of the destruction of the enemies of merit, The adversaries of merit, The unwholesome things, The object, The path and fruit that arise. Here, because the Buddha is described as, The kinsman of the joy of living knowledge, And the path and fruit are said to be, The cause of the destruction of the enemies of merit, And the object of their arising, There is an abundance of relationships, Through a chain of connections. "It does not grasp even a great sound, Nor an ornament, The ear of any quadruped, Is not fruitless." This is a single concealment. The ear of any quadruped, Does not grasp even a great sound, Does not make it an object, Nor does it grasp an ornament. Even so, this ear is not fruitless, It is not without fruit, it seems. Assakaṇṇo is a tree. Here, by making the ear the container, And not mentioning its support, There is concealment of the basis. "Adorning the world, With glory, together with the gods, In whom was he born and raised? Who anoints whom?" This is a double concealment. Adorning the world, With glory, together with the gods, Appears like the Buddha. The world, the water called the world, Always was... Adorning, with beauty, endowed with characteristics, in what water, born and grown, who, which, by what water, is not stained, does not cling? The answer is: A lotus. "Paduma" is a word of both masculine and neuter gender. Here, because both water and lotuses are covered, it is called "ubhayacchannā" (covered by both). "That which is at the beginning is the same as at the end, the middle is the beginning of the middle; Speaking of the unconditioned state, which exists in the beginning of established doctrines." This is mixed. That which is at the end, the conclusion, is the same as that which is at the beginning; the middle, the beginning of the middle, is indeed the middle; speak of the unconditioned state, which exists among the noble ones who have attained perfection. This is the implied meaning. That which is at the beginning, the initial "sa" is the same as the final "ya" at the end; the middle sound, the middle letter, the beginning of the middle word is "ma"; speak of the unconditioned state, which exists in the beginning of established doctrines, times, and periods, existing as a means of expression, the unconditioned reality, different from the conditioned, the concept. The word "time" is a name-concept. Here, because the meaning of "tādi" is obtained by including the word "beginning" with the word "established doctrine," and because of the obscurity of the meaning, and because of the characteristic of being together, and because of being deceived by the word "so," "yo," "asaṅkhatapada," which are commonly used elsewhere, and because of the characteristic of being deceived, and because of the multiple meanings assigned to the word "time," and because of the characteristic of being between names, it is mixed by these three characteristics. In the remaining cases, the mixed nature should be understood in the same way. In each case, the true meanings of "samāgata" (together) and others should be understood according to the characteristics stated there. 34. That which contradicts place, time, art, world, logic, or tradition; That is called a contradictory term; this is clear from the example. 34. "Desi" etc. Place is a land or water place, etc. Time is day and night. Art is dancing, singing, etc. The world is the behavior of moving and unmoving beings. Logic is reasoning. Tradition here is the word of the Buddha. Elsewhere, it is the collection of sutras and doctrines, and those. Because there is contradiction with them, it is called place…pe…contradictory. Having translated "that," it is determined that "that is a contradictory term." And this term is clear from the example. Clearly and evidently. Because the appearance of water-lilies etc. in land etc., and the existence of flowers etc. that occur at night etc. during the day etc., and the contradiction of exceeding the characteristics described in the arts treatise, such as "among the sixty-four arts of dance, song, etc., there is a seventh note called 'bhinnachajja'," and the transgression of worldly limits, such as "fire is cold, khadira wood is without sap," and the contradiction of the reasoning that establishes the form of a sleepy person even when formlessness is stated, and the contradiction with the respective scriptures, are easily and clearly known; therefore, the intention is not to cite all of these. 34. Having stated the reason for not showing the riddles and puzzles, now, following the order of enumeration, he speaks of the fault of contradictory attainment with "place, time," etc. The term "place" refers to land, water, mountains, etc. "Time" is threefold in terms of night and day, seasons, etc., and sixfold in terms of spring, etc. "Art" refers to the sixty-four arts of dance, song, etc. "World" is the multitude of stationary and moving beings. "Reasoning" is logic. "Scripture" here means the word of the Buddha, but elsewhere it refers to the collection of heard teachings and doctrines. Having a contradiction with these is "place…pe…contradictory." That is called a contradictory term. This contradictory term is clearly and evidently understood from examples. The existence of jasmine and other flowers in water etc., and the existence of lotuses and water lilies etc. in land etc., and the existence of water lilies etc. that are found at night etc. during the day etc.