English
100. "Cultivation," etc. Here In the human world, deeds well performed, believing in the fruit of karma, properly executed, passed on in one's lineage, practices of meditation, giving, and morality, which are means to the bliss of Nibbāna and heavenly realms, are, in due order, conducive to the attainment of Nibbāna, the enjoyment and use of its blessings, and rebirth in fortunate states. There is no doubt in this accomplishment. Here, since meditation and the like are specified, and Nibbāna and the like are not specified, without transgressing the order of specification, there is no room for the fault of a sentence with a displaced meaning. 101. If a specified subject has some such distinction, It is not in the unspecified; there is no fault in violating the order. 101. "Uddiṭṭhe" etc. Specified are the meanings first connected, the subject whose scope is the characteristic of understanding the relationship between specification and non-specification. If there is some such distinction in the unspecified, due to reliance on another meaning by transgressing the order of specification, there is no fault in violating the order of what is specified. 101. "Uddiṭṭhe" etc. The specified subject is the meaning first expressed. Some such distinction is the characteristic of understanding the relationship between specification and non-specification, such as "this is its prior statement, this is its subsequent statement," thus having a mutually dependent characteristic. If it is in the unspecified, said again relying on another meaning, "it should be," is understood. There is no fault in violating the order of specification and non-specification, which is a cause of intolerance for the wise at the time of hearing. Specified are the meanings first uttered, the subject whose scope it is, and the sentence "violation of the order." For example – 102. Wholesome, unwholesome, and indeterminate, the last of these; Indeterminate is not prior, the first two are prior. 102. "Yathe" gives an example, "kusale" etc. Wholesome, of twenty-one kinds beginning with the realm of desire, and unwholesome, of twelve kinds, and indeterminate, reckoned as resultant and functional, of these three, the last, indeterminate, is not That which gives result, gives ripening, is *pākadaṃ*. *Na* is a particle. The first two, wholesome and unwholesome, give result, are *pākadaṃ*. Here, the distinction should be seen that *apākadattaṃ* is only for the indeterminate, while *pākadattaṃ* is for those two alone. 102. "In wholesome," etc. Wholesome, the twenty-one wholesome states beginning with the sense-sphere; and unwholesome, the twelve kinds of unwholesome; and indeterminate, the four kinds of indeterminate by way of result, action, form, and *nibbāna*; thus, among these three, the last, the indeterminate, according to the order of mention, is not *pākadaṃ*, not a giver of result. The first two, wholesome and unwholesome, are *pākadaṃ*, givers of result according to their nature. "The statement is according to the number, the designation is equal," it is said. Because what is not designated is obtained in equal number with what is designated, there is no transgression of number. Here, however, although there are three kinds due to the nature of wholesome, etc., because of the occurrence of the distinction of the two kinds of wholesome and unwholesome in terms of giving and not giving result, there is no fault of disorder, because there is no reliance in order without the need to speak first. 103. In the manifestation of virtues, when there is such a cause; There is no falling into impropriety, for one who declares the truth. 103. "Of virtues," etc. When there is such a cause, a reason, in such a thing as the accomplishment of one's own benefit for the hearers, there is no possibility of falling into a lack of propriety, in the telling of the truth, the characteristic of one's own conduct, for one who declares the meaning as it is, or for himself, in the manifestation of virtues by way of authority, in saying "most worthy of veneration in the world," etc. 103. "Of virtues," etc. When there is such a cause, when there is such a reason existing in the accomplishment of one's own benefit for the hearers, for one who declares the truth, the meaning consisting of the virtues of bodily restraint, etc., existing in oneself, in such a situation, by saying "I alone am most worthy of veneration in the world," There is no fault, no incurring of the fault called lack of propriety, in not possessing qualities, or in making manifest, making evident one's own qualities, or the qualities of one's own. Because the word "sassa" means "one's own," the explanation is "sassa attano guṇā se ca te guṇā ca." The meaning is "it exists," the explanation is "taṃ saṃsati vadati sīlena." 104. Propriety, it should be understood, is renowned in the world with respect; There, from the origin of instruction, are the virtuous, the best of poets. 104. "Ocityaṃ iccādi." In the world, in the world of beings, renowned, famous, known appropriately by all, propriety, the state of being proper, is called respect, because there is no greater respect, for nothing improper is respected by anyone, because it is completely unpalatable, it should be understood, "by the listeners" is understood. There, in that propriety, the virtuous, the very virtuous, the best of poets, the best of poets, are said to be the origin, the place of origin of instruction, which proceeds by way of first utterance, and teaching. 104. "Ocitye iccādi." In the world, in the world of beings, renowned, famous to the ignorant, propriety is called respect, it should be understood, it should be known by the wise, there, in the matter of propriety, the virtuous, the well-behaved, the best of poets, are the origin, the place of origin of the first utterance, because it is connected with the well-known word propriety, here the word "nāma" is in the sense of fame. And "upadesassa pabhavāti ca," and "pumāno ca te gāvo ceti ca," and "kavīnaṃ puṅgavāti ca" are sentences. 105. Having understood the wealth of propriety, one should avoid what lacks propriety; Then, in the fostering of propriety, there would be a nourishment of flavor when done. 105. "Viññātaṃ iccādi." Having understood, having comprehended the excellence of poets as stated, propriety itself is the wealth, by which one should avoid, one should shun the fault called lack of propriety. Then, from that avoidance, because of the fostering, the good increase, in the increase of propriety, when done, there would be a nourishment of flavor, the expectation of being tasted, May there be the nourishment of sweetness for what has been tasted. 105. "Viññāte" etc. A poet endowed with the attainment known as well-known propriety, through the favor of such poets who have the wealth of propriety, should avoid, should reject, a fault called impropriety. Then, when the nourishment of propriety has been done, has been cultivated by the avoidance of faults, there may be, there may be the fullness of taste, of what should be savored, called sweetness. And the sentence is: Propriety itself is wealth, and by whom the wealth of propriety is well-known, and the nourishment of taste is the state of being nourished, the state of being increased, the state of being nourished. As, for example – 106. May that Victorious One, who, with the festival of imminent victory, did not consider even grass the approaching army of Māra, may He give you victory. 106. He exemplifies with "Yathe" etc., "yo" etc. Victory is overcoming. Victory is imminent, the very festival is the rise, the unopposed activity, of whom, such a one, who did not consider even grass, did not even consider grass, the approaching army of Māra, who considered it less than grass, may that Victorious One, the conqueror of Māra, give, may He bestow victory to you. Here, in the blessing of victory, "Victorious One" is exceedingly fitting, for the Victorious One is the sole essence of overcoming, since He conquered the five Māras. There is a unique fitness in His ability to grant victory to others. "He did not consider the approaching army of Māra even as grass" is exceedingly fitting here, because He considered even the approaching such army of Māra as less than grass. Therefore, His unique essence in granting victory to others is especially appropriate. 106. Here in this treatise, although the teacher desires brevity in all matters, he instructs the disciple at length in this way, that propriety, indeed, should be eagerly learned and applied with reverence. Now, for the purpose of avoiding impropriety, he exemplifies with "yo mārasenamāsanne" etc., what should be aimed at. The festival of imminent victory is the festival known as the victory over enemies not far away, or rather, the Victorious One, endowed with the increase known as the activity of the absence of very near opponents, who with the approaching army in a form of terrifying many kinds, He did not consider the approaching Māra's army, Māra's force, even as a blade of grass, Did not pay it any attention. May that Jina, that conqueror of the five Māras, Grant you victory! Here, because he conquered the five Māras, He is called Jina. Because he is without assistance in overcoming, He is capable of granting victory to others. Therefore, the blessing of victory, "May he grant victory," Is most appropriate, Because it fosters the ability to grant victory. "He did not consider the approaching Māra's army Even as a blade of grass" There is nothing to say about this. Thus, by the use of extreme appropriateness, The fault of lacking propriety is eliminated. Victory itself is a festival, He for whom the festival of victory is near, is the derivation. 107. In transgressing the order Of beginning with the agent, object, etc., This breach of style, Finds no place to rest. 107. "Āraddha" etc. The agent and the object,