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, who are not separate from the constant bowing to the lotus feet of the Blessed One. 148. "Puna atthena yathā sabhāvi," etc. O wise one, in your toenails, serenity and stainlessness are vain. Why? Because your toenails do not abandon, do not forsake, the shadows, the luster, of the crown of the bowing endless Nāga king, or of the endless crowns of bowing gods and humans; they become like the luster of the crowns, abandoning their natural color. Therefore, here, near the rays of the nails resembling moonbeams, the crowns attain a state of possessing undiminished luster through the rays of the nails, and the continuous prostration to the pair of lotus feet of the Lord of Sages by khattiyas, etc., is clearly implied by the absence of such a state due to the absence of continuous prostration. "Sassa bhāvoti ca," and "tena amalāti ca," and "tesaṃ bhāvoti ca," in the first alternative, "avanato ca so ananto cāti ca," and "tassa moḷīti ca," and "tassa chāyāyoti ca," in the second alternative, "anantā ca te moḷī." And "bending down," and "endless crest," and "in their shadow" are the phrases. 149. "Essence of composition," they think, That even skilled men together; Having attained the opportunity of appearance, This quality is called concentration. 149. To state the result of concentration, he says, "in composition," etc. That concentration which even all the skilled men, all the poets together, think, know, consider, as the essence of composition, the life of all, dependent on that; this quality called concentration, having attained the opportunity, the occasion for manifestation, because of being unsurpassed, having reached another, in the order of mention. 149. Now he indicates the concentrations with "in composition," etc. Even all the skilled men, all the poets, think that the concentration is the "essence of composition," the life of the composition known as prose-verse mixture; this quality called concentration has attained the opportunity of appearance, has attained the occasion for appearance in the order of mention. "Essence of composition," and "opportunity in appearance," and "having attained that" are the explanations. 150. A different quality from that different place, According to the convention of the world; Is well placed, therefore, It is called concentration. 150. How is this word usage called "concentration" in composition? He says, "different," etc. The quality, the attribute, known as the quality of a different thing in relation to what is established, from that, from that main subject, in a different, non-main subject, according to the convention of the world, by following the world's understanding, is well, properly, for following the world's convention is good here, placed, imposed; therefore, by this reason, this kind of quality is called "concentration," that is, it is uttered after extracting it thus, "is well placed," is the meaning. 150. How does this usage "concentration" occur in the context of composition? To show the first etymology in response to the question, he says, "different," etc. Because a different quality, a well-known attribute of a main thing from a non-main thing that is the subject of concentration, from that main subject, in a different non-main subject, according to the world's Because it is properly placed and established in accordance with worldly convention, without contradicting the usage and limits, for this reason, this quality, as described, is called and spoken of as "Samādhi." The explanation is: "Another's quality," "The world's limit," and "In accordance with that." Samādhi Introduction 151. The quality of the animate in the inanimate, is properly placed somewhere; Of the formed in the formless, of the juicy in the juiceless. 152. Of the liquid in the non-liquid, even the agency in the non-agent; Of the hard in the incorporeal, the form of these should be in order. 151-152. He speaks of the subject of Samādhāna, beginning with "apāṇe." In some place, the quality of animate objects, the quality of things possessing life, is properly imposed on an inanimate object, devoid of life, in accordance with worldly convention; likewise, above, as appropriate. In the formless, in an object devoid of form, "somewhere" applies everywhere. In the incorporeal, in an object that is not solid or compact, of the hard, of the firm, the form, the example, of these Samādhis, as described, should be in the order of the enumeration. 151-152. In the introduction, he shows the subject of the Samādhis, designated in the plural as "samādhayo," beginning with "apāṇe." In some place, in some location, the quality of the animate, the quality of things bound by the senses, is properly imposed on an inanimate object, devoid of life, in accordance with worldly convention; somewhere, the quality of a formed object, an object possessing form, in a formless object; somewhere, the quality of a juicy object, an object possessing taste, in a juiceless object; somewhere, the quality of a liquid object, an object possessing liquidity, in a non-liquid object; somewhere, even agency, the quality of an agent, in a non-agent; somewhere, the quality of a hard, stiff object, even in an incorporeal object, devoid of body, is properly placed. The form, the example, of these six Samādhis, should be in the order of the enumeration, "the animate in the inanimate," etc. "Na santi pāṇā assā" and "rūpā niggato" and "rūpena yutto" and "rasā niggato" and "rasena saha vattamāna" and "drav It means different, and possessed of the nature of fluidity because of fluidity, and different because of being the agent, and the state of the agent, and the meaning is that it has no body. Explanation of Concentration The nature of touch in the intangible 153. O Lord, with the full moon of your brow, Even by day, in union, Free from sleep, they greatly rejoice, I think, your water lilies. 153. "Uṇṇā" etc. "Nātha" addresses the Blessed One as the sole refuge of the three worlds. I imagine that the water lilies, the lotus ponds, greatly rejoice, being free from sleep, even by day, in union, in conjunction with the full moon, known as the circle of hair between your eyebrows; I surmise that they rejoice exceedingly. Here, because of the application of the male aspect to the intangible full moon of the brow, and the application of the female aspect to the water lilies, in accordance with worldly convention, this well-known principle is called "concentration." And the word expressing it shows a conventional usage of language due to its conformity to the meaning, and so on above as appropriate. 153. Among these, he indicates an example of concentration on the nature of touch with "uṇṇā" etc. O Lord, I imagine that the water lilies, known as the lotus ponds, greatly rejoice, being blossomed and exceedingly delighted, even by day, because of the union, the mutual association, with the full moon of your brow, known as the circle of hair between your eyebrows; the delight of the moon is understood by the word "with." Here, the three things, the union of touch, the departure of sleep, and the great rejoicing, are concentrations, well-known from the nature of touch, because of the application by the intellect to the intangible brow and water lilies, without transgressing worldly convention; and the text explaining it should be regarded as concentration by that convention, due to its conformity to the meaning. And the analysis is: "full and that moon," and "the brow itself is the full moon," and "those from whom sleep has departed." In the formless, of one possessed of form, 154. Plunging into the flavors of compassion, Like people in the flavors of nectar, Happy, with Faultless are they, O Lord, who bow to your lotus feet. 154. "Compassion," etc. O Lord, those who bow at your lotus feet, beings dwelling in the three worlds, in the flavors of compassion, flavors of kindness, flavors of virtues, like flavors of nectar, like flavors of ambrosia, "Flavor is in beauty, valor, virtue, passion, and liquid," so says the lexicon. Plunging, submerging, destroyed are the faults, like winds and such on the side of nectar, or elsewhere, destroyed are the faults, like lust and such, of whom they are gone, therefore, happy, happiness, bodily and mental, reached, attained, is the meaning. 154. Now, he points out an example of the concentration on form-qualities with "Compassion," etc. O Lord, those who bow at your lotus feet, people, gods, and humans, in the flavors of compassion, unique virtues of kindness, like waters of ambrosia, plunging, submerging, destroyed are the faults, vanished winds, bile, and such, or vanished faults of lust and such, therefore, happy, they have attained happiness known as ageless immortality. Here, the plunging found in water associated with form is transferred to the quality of compassion. Compassion is indeed flavor and virtue, and immortality is indeed flavor, and destroyed are the winds and such, or the faults of lust and such, of whom they are gone, and the feet are indeed lotuses, and bowing to them, is the explanation. "Flavor is in beauty, valor, virtue, passion, and liquid," here the word "flavor" applies to qualities and waters. Of the flavorless, the flavorful. 155. Even in your sweet virtues, O wise one, those who are not pleased, What kind of mental state is theirs, devoid of sweet qualities? 155. "Sweet," etc. One who stirs with wisdom is wise, O wise one, even in your sweet, delightful virtues, like compassion, those who are not pleased, do not make satisfaction, of those people devoid of sweet qualities, the mental state, the mind's inclination, what is it like, how does it appear, it is not discerned, "it is like this." Because they are averse to understanding such virtues, connected to the darkness of delusion. 155. Now, he points out an example of the concentration on flavorful qualities with "S Because of "adhuri". O wise one, even in your sweet qualities,