English
And the attribution of outcast status to desire is indeed fitting, because, unable to bear the unbearable torment inflicted by it, she who is being abused laments, "Pitiless, merciless," this too is fitting, that such is the fate of the merciless in torment. "He torments me," excessively torments me, because he is pitiless, "not you," therefore "you are happy." By this she indicates his attachment to another. "If you are not attached to another, I would not be alone." For the helpless have rivals. "Because I am alone, without refuge, I am abused by him," may you be happy with your desire. Such is the conduct of those with protectors, so even happy, why, for what reason, do you neglect one who has fallen into such misfortune? Thus, by this crooked speech, she shows her own, and his, freedom from that object, such is not rustic. 92. To show the characteristic of avoiding rustic faults, he indicates "He torments," and so on. A woman overcome by lust laments thus concerning her beloved, "O compassionate one, O kind one, that cruel outcast of desire, that base Cupid, pitiless, merciless, torments, oppresses me, even happy, because of the absence of a state of being without refuge like mine, even happy, why do you neglect me who has fallen into such misfortune, who has come to such unbearable torment, the misfortune caused by that cruel, unkind outcast of desire, why are you indifferent?" Because she is afflicted by her own suffering, they reveal the removal of suffering to the compassionate, "O compassionate one," an address with entreaty is fitting to foster her own affliction of suffering, and the attribution of outcast status to desire, which is the cause of torment, and the statement of pitilessness, are indeed fitting because of his neglect of her. By "even happy" she accuses him of transgression due to his attachment to another object. Thus, with crooked conduct, she shows affection for her lover, and his lack of it for her. As in "Maiden, desiring me, why do you not desire this?" here there is no vulgarity, this is the avoidance of vulgarity. Desire is a cruel outcast, a desire-outcast, who behaves with compassion, and there is no compassion, and he has happiness, is the analysis. The word "api" is unforgiving. 93. The omission of pause correction, is not brought here again; Because there is no listening anxiety, this has been considered below. 93. "Yati" etc. "Considered" means "I bow my head to the golden-hued Tathagata" and so on, it has been revealed below. 93. "Yatihīni" etc. Because there is no listening anxiety, no unbearable listening to this text arising in the wise, thinking "the order of removing faults has not been stated in the order of faults," therefore the omission of pause correction, the example proceeding as the correction of the omission fault, is not brought here again, is not introduced. By this, it confirms what has already been said. "This has been considered below" means this omission of pause correction has been considered below, in the immediately preceding section, revealed by "I bow my head to the golden-hued Tathagata" and so on. Since the manner of correction was shown at the very appearance of the omission fault, there is no deficiency in the text even if it is not shown here, is the intention. "Pause is missing here," and "its correction," and "anxiety in listening," is the analysis. As with the lapse of sequence – 94. You are of noble conduct, therefore the request is to you; Give a country or a village, or a beautiful field to me. 94. "Udāra" etc. "Noble" means "conduct is noble, its occurrence is of superior quality due to the connection with excessive generosity," is the analysis. Here, due to appropriateness, the order of requesting countries etc., this is the correction of the lapse of sequence. 94. "Udāri" etc. You, virtuous one, are of noble conduct, possessing excellent behavior due to the connection with excessive generosity, therefore, for that very reason, My request, my plea is to you. A country, a region, or a village, a dwelling, or a beautiful field, a cultivated land, give me these in due order. This humble request, appropriate for both the giver's generosity and the beggar's desired gain, removes the fault of excess. 'Udāraṃ caritaṃ assāti' is the derivation. As in exaggeration: 95. From the moon-like Sage-King born, Of the rays of the heap of glory; This entire sky, Has no space for expansion. 95. "Muninda" etc. The Sage-King is indeed the moon, from which arose, appeared, the heap of glory is indeed the rays, of those. This entire sky is just the sky, not even a part of it. There is no space for expansion, because of the nature of those rays, so it is not an exaggeration. 95. "Munindi" etc. "Munindacandasambhūtayasorāsimarīcinaṃ" means that for the expansion of the rays of the heap of glory, which arose from the moon-like Sage-King, this entire sky has no space, no room. Because of the occurrence of immeasurable qualities of the All-Knowing One, even by a single cause, it is fitting to speak of the immeasurable, common sky as if it were without space, so the fault of exaggeration does not occur here. The moon is like the moon, the Sage-King is indeed the moon, and the heap of glory is indeed the rays, which arose from that; this is the derivation. 96. A statement of deranged minds, devoid of meaning, is blameless; Therefore, that speech of the insane and others, is faulty only elsewhere. 96. "Vākya" etc. Of those whose minds are deranged, lost, improperly functioning. A statement is endowed with the characteristics of a statement. Devoid, empty of meaning, of conventional significance. Blameless, not scorned. Therefore, for the reason stated. That statement of the insane, whose minds are disturbed by agitation of the elements, and others such as the foolish, is faulty only elsewhere than in their speech, in a subject of an undeluded mind, because such speech is fitting only for the insane and others. 96. " "Sentence," etc. A sentence of those with hostile minds, of those with minds turned to opposition, a sentence, a collection of words beginning and ending, a sentence without meaning, without collective meaning, is not blameworthy, not censured by the wise; therefore, apart from the speech of the insane, of those afflicted by madness and pain, that speech devoid of collective meaning is flawed, tainted by fault. "Those whose minds are hostile," "that which is without meaning," and "those whose beginning is madness" are the explanations. As in: 97. The ocean is drunk, I am today afflicted by old age; These clouds thunder, dear to Sakka is Erāvaṇa. 97. "As," he exemplifies, "The ocean," etc. Here, from the collection of words "The ocean is drunk," etc., no single meaning is grasped, which could be the meaning of the composition. Only the individual meanings appear like red-hot iron rods, thus this meaningless is to be understood as not blameworthy to those with hostile minds. 97. "The ocean," etc. That ocean is drunk, drunk by someone, I am today afflicted by old age, overcome by the disease of old age, these clouds thunder, roar. Dear to Sakka is Erāvaṇa. This is an example of both the blameworthy and the not blameworthy. This sentence is called meaningless because, apart from the individual meanings, no meaning is understood from the collection. Such a sentence, spoken by the insane, is not unpleasant, but spoken by others, it is unpleasant like a red-hot iron rod in the ear. "Afflicted by old age" is the sentence. 98. Gentle, non-opposing, increased by brightness; That bond would utterly ruin the harsh fault of bondage. 98. "Gentle," etc. That which does not oppose morality is non-opposing, its state is non-opposition. That whose brightness is increased by gentleness and non-opposition, that bond, conjoined, would utterly ruin the harsh fault of bondage, that is the meaning. 98. "Gentle," etc. Gentle, non-opposing, increased by brightness, "unpleasant." That binding, enhanced by the brilliance and loveliness of the letters, through the characteristic of their mutual connection, and endowed with the quality of subtlety, which is spoken of by "harsh sounds," would mar or destroy the fault of harsh binding, the fault known as harsh binding, or it is related to that fault of harsh binding. "Not conflicting with morality" means non-conflicting, and its state, and that to which the subtlety is non-conflicting, and the state of that brilliance, and the sentence "influenced by that." For example: 99. Seeing the splendor of form, hearing the sweet voice, The virtuous walk in the Buddha's time, averse to play. 99. "As" he exemplifies, "seeing," etc. The connection is that they walk, averse to play, devoid of desire for sport. 99. "Seeing," etc. The virtuous, in the time of the Buddha, in the time of the Buddha's presence, seeing the splendor of form, satisfying the eye, gazing, hearing the sweet voice, the eight-factored sweet speech of that Blessed One, averse to play, turned away from sport, devoid of delight in play, walk, go, proceed. Because it is endowed with the quality of clear progression of letters that are easily pronounced, without harsh or loose letters, and with the quality of mutual connection, there is no fault of harsh binding here. "Those whose faces are turned away from play" is the analysis. Here, "time" is the action. And that, in meaning, is only the connection of proceeding in that manner. But people speak of "world" as a separate word in itself. The avoidance of sentence faults. The description of the avoidance of sentence faults is finished. The description of the avoidance of sentence-meaning faults As in the case of displacement: 100. Cultivation, giving, morality, well accomplished here; Are means to Nibbana, enjoyment, heaven, without doubt. 100. "Cultivation," etc. Here, by specifying cultivation, etc., and specifying Nibbana, etc., in order, the fault of displacement is avoided.