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whose mind was immersed, whose thought was sunk in the Buddha's virtues, in the collection of qualities of the all-knowing one, the wondrous conduct etc., that contradiction of the string's sound, the act of striking the string of the lute, the time of half a measure etc., the standard consisting of the arrangement of the hands etc., the destruction of the rhythm, the succession of notes arrived at by the science of rhythm, differing in slow, fast, and medium measures, the seven notes beginning with "chajja," what person does it not delight, it delights indeed. Here, the breaking of the succession of notes arrived at by the science of rhythm, which is the cause of unpleasantness, arose from the thought following the supramundane Buddha's virtues, therefore that breaking, because it was said "whose mind was immersed in the Buddha's virtues," is the cause of joy itself, therefore it is not a contradiction. And "whose mind is immersed," and "the sound of the string," and "the contradiction of them" are sentences. As to contradictions of the world – 78. He might reckon the universe as cool as sandalwood, whose heart is bound to enlightenment, though filled with blazing coals. 78. "Gaṇaye" etc. He might reckon, he might think of the universe filled with blazing coals as cool as sandalwood. Who is he? He whose heart, whose thought is bound, is attached to enlightenment, to the knowledge of the all-knowing one. For the mind-bond of one whose thought follows the knowledge of the all-knowing one is such, therefore it is not a contradiction of the world. 78. "Gaṇaye" etc. The Bodhisatta, whose heart is bound to enlightenment, whose thought is attached to the knowledge of the all-knowing one, might reckon, might think of the universe, the womb of the universe, filled with blazing coals, full of burning coals, as cool as sandalwood, as exceedingly cool. Because of the tendency of the mind of one greedy for what is desired, the imagining of fire as cooler than sandalwood is not contradictory to the world's boundary which prevails that "sandalwood is cool, fire is hot." And "whose heart is bound to enlightenment," and "blazing coals," and "filled with them" is the analysis. As to contradictions of logic – 79. Though you have abandoned becoming, you are brought to becoming. O you are; To the essence of unthinkable virtues, homage to you, the best of sages. 79. "Pariccatte" etc. O best of sages, you are one from whom becoming, known as good and bad destinies, is abandoned (pariccattabhavo); and you are one by whom becoming is brought forth, increased (upanītabhavo). Therefore, homage to you, the essence of unthinkable virtues. Such a thing is not contrary to reason, given the nature of the best of sages. 79. "Nevi" etc. O best of sages, you are one who has abandoned becoming, who has removed the becoming of good and bad destinies, and you are one who brings forth and increases becoming for the world; therefore, homage to you, whose essence of virtues transcends the realm of thought. Since becoming is abandoned in every way, it seems unreasonable that you give the becoming of good destiny, which does not exist in yourself, to the world. Nevertheless, the conduct of the all-knowing ones is just like this, so the contradiction to reason is refuted. One in whom the essence of virtues is unthinkable. As for contradictions to the Āgama: 80. Even without speaking to anyone, a restrained one, Through verbal communication, knowingly lying, incurs a wrong-doing offense. 80. "Neve" etc. A restrained one, a monk, does not speak to anyone at all; yet, through verbal communication, caused by verbal communication in the form of instigating speech, he incurs a wrong-doing offense (dukkaṭa), the offense of "knowingly lying," as stated. Here, there is no contradiction to the Abhidhamma-section, how can there be lying through verbal communication without speaking? But in another interpretation, it is contradictory. 80. "Nevi" etc. A restrained one, a renunciate, does not speak with anyone at all; yet, through verbal communication, caused by communication in the form of instigating speech, he incurs a wrong-doing offense (dukkaṭāpatti), the wrong-doing offense, from knowingly lying. Here, how can lying arise from verbal communication for one who does not speak? The contradiction to the rule, "He does not nullify the agreement, the offense occurs, it is a conscious lie," is refuted, as the dukkaṭa offense arises from inaction through the verbal door, as stated in the introductory section. How can an offense occur without uttering a lie? Just as a famine arising from clouds failing to rain in time is said to be "a famine caused by the clouds," so too, the dukkaṭa offense arising from inaction through the verbal door, resulting from not speaking when one should, must be said to arise from that cause. The statements "it is a conscious lie" and "the offense is dukkaṭa" are thus explained. As in the case of what needs interpretation: 81. The gleam of moonlight, a sandalwood paste, the gain of it from the cool-rayed one; All these directions are white, shining exceedingly. 81. "The gleam," etc. The gleams, the rays of the cool-rayed moon, are like sandalwood, its application, its benefit; with the gain of that, all these directions shine exceedingly white. There is no need for interpretation here, but rather for the meaning conveyed by the word "gleam." 81. "The gleam," etc. From the gain of the sandalwood paste called "gleam" from the cool-rayed moon, all these directions shine exceedingly white, illuminating. Because the cause of the directions' whiteness is stated as "the gain of the sandalwood paste of the cool-rayed moon," the fault of needing interpretation does not apply. It is like sandalwood, sandalwood itself, the gleam itself is sandalwood, and its application, and its gain, is the explanation. Or as in the case of: 82. Entrancing the mind, the seductive charm of Māra's women; Not approved by the Conqueror, the heart-fire of Māra. 82. "Entrancing," etc. Entrancing the mind, the heart of those who see and remember, the seductive charm, the allure created by Māra's women, not approved, not accepted by the Conqueror, became the heart-fire, the heart-agony of Māra, the powerful one. Sorrow here is established as fire, because it does not transcend that kind of meaning, but rather through the application of a cause. Here, Even though the defeat of Māra's daughters is not explicitly stated, the defeat of Māra's daughters is understood through implication when it is said that "the allure of love is a fire in Māra's heart," because such sorrow of Māra is inseparable from the defeat of Māra's daughters. Its implicit nature is a quality, like a crooked saying, of the composition. 82. To eliminate the fault of implicitness, since what is to be said is obtained through reasoning, he gives an example, beginning with "mano." The allure of love of Māra's daughters, delighting the minds of people who are making sights, sounds, and recollections, the playfulness caused by love, which is the desire for sensual pleasure, the cause of the amorous sports of Māra's consorts, was not approved, not accepted, not received by the Teacher, who conquered the five-fold Māra; it was a fire in the heart of Māra, the ruler. The sorrow, which is the effect produced by the fire, is stated in the same case with the cause, which is the allure of love of Māra's daughters, by the assumption of non-difference, as in "molasses is phlegm, tin is old age." Here, although there is no word denoting the defeat of Māra's daughters, nevertheless, when it is said that "the allure of love is a fire in Māra's heart," because the cause of such sorrow arising without the defeat of Māra's daughters is not understood, their defeat is revealed by the power of implication characterized by impossibility otherwise. Because this kind of crooked saying is a quality of the composition, the fault of implicitness is removed. And the sentence is, "It delights the mind," and "The love of Māra's daughters," and "The playfulness done by that." As for that which requires a qualifier – 83. Though the offense has passed, this enemy, Sees the person with an eye red with anger. 83. "Apayāte," etc. The connection is, "This enemy sees the person even though the offense has passed." "Apayāto" means "gone away," "the offense of whom has passed." "Kodhena pāṭalabhūtena" means "red with anger." By this, the fault of requiring a qualifier is removed. 83. "Apayāti," etc. This enemy sees the person even though the offense has passed, even though the offense has gone away, with an eye red with anger. He sees more and more with eyes possessed by anger, red and bloodshot. Although the word "sees" is present, the specific word "with eyes" is meaningful because the specification "possessed by anger, red" is obtained, thus the fault of requiring specification is rejected. And the explanation is: "We are free from offense," and "Reddened by anger." As for the inferior meaning: 84. Even the power of small evils, The wise should destroy; Even the firefly brought to insignificance, Becomes the sun. 84. "Even small evils," etc. The wise person should destroy the power, the influence, of even small evils, what to say of greater ones, he should bring about their non-occurrence. He establishes this with an instance. The sun is one by whom the firefly is brought to insignificance, even so he is. "This is of faint light," even a firefly is not disregarded, even though he is of great power, following the cavities of the universe. Here, with the turn of phrase beginning with "even," the fault of inferior meaning is avoided. 84. "Even small," etc.