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, is none other than meritorious deeds accomplished in a previous birth; therefore, this is called the Vibhāvanā of another cause. And the sentence, "Not anointed," and "Not reddened," and "Not bent," the word "na" functions as a prohibitive negation. "Saṃ ānatā" is the dissolution, "well curved." Spontaneous Vibhāvanā 251. Evil does not arise, Even in the company of the wicked; In the naturally pure, Mind of virtuous beings. 251. "Na hoti," etc. Even in the company, in the association with the wicked, in the exceedingly pure mind of virtuous beings, of good people, without any such effort, by nature, evil, the state of being other than good, does not arise, due to the association with such exceeding goodness. Here, although the complete removal of the cause has been stated by the word "nature," still, there is only the cause of proper attention, etc., of that kind. Nevertheless, the world, not considering that, and not seeing such a well-known cause, speaks of a spontaneous effect, and according to that, a spontaneous effect is to be understood; therefore, this is the Vibhāvanā of a spontaneous effect. 251. "Na hoti," etc. Even in the company of the wicked, even in dwelling with the wicked, in the naturally pure mind of virtuous beings, exceedingly pure by nature without any effort, evil, the state of being wicked, does not arise. It is not entirely without qualities. Even when causes conducive to purity of mind, such as proper attention, exist, people, disregarding that cause and not seeing any other known cause for purity of mind, declare it to be naturally pure. Thus, following common usage, "naturally purer" is used, completely rejecting any cause and revealing the result as natural purity. This is called the explanation of natural results. And the phrase "the nature of the wicked," and "one's own nature," and "therefore, purer." 252. The producer and the indicator, Two kinds of causes there may be; Their refinement, Is declared as an embellishment here. 252. He indicates the cause with "the producer," etc. The producer is the cause of an effect, such as the arising of existence or non-existence. The indicator is the awakener to something from somewhere due to a connection with something that already exists. Thus, there may be two kinds of causes. But what is the adornment here? It is merely a statement of fact, "this is done by this," and not any special figure of speech. He connects the distinction with "their," etc. The refinement of those causes that are conducive to the production of effects, making them fully clear in a distinguished manner, is declared as an embellishment, in the form of a bond of adornment, because it is a special form, not merely "this is done by this." 252. Now he shows the figure of speech of cause with "the producer," etc. The producer is the generating cause of an effect, described as "being or non-being," for someone. The indicator is the indicating cause, making someone understand the existence of something through some connection. Thus, there may be two kinds of causes. Here, when speaking of a cause that reveals a result, if it is thought that there is no special figure of speech here, apart from a mere statement of fact, "this result arose from this cause," then, to show that this is a special form of figure of speech, it is said... It becomes renowned, Revealing causes, Analyzing them excellently, And speaking truthfully, For adornment, Or desired by poets. Like sprouts from rice, Rice seeds are the generating cause, Greatly beneficial to the generated. Like smoke from existing fire, It's the indicating cause, Informing of something's existence. The state of adornment is adornment-ness. "Adornment-ness" means loss of mātrā due to meter. 253. Through the power of being and non-being, And the power of thought-causes, Their distinctions are endless; This is just a glimpse. 253. He illustrates, "being" etc. Being is existence, and non-being is non-existence, and those are their actions, and by their power, and thoughts are causes contrary to well-known causes, worthy of wonder, and by their power also, the distinctions, the variations of causes, are endless, without limit, therefore this is just a glimpse of those causes, therefore it is possible to enter into specific causes through that glimpse. 253. "Being" etc. Through the power of being and non-being, through the activity of being and non-being, and through the variety of wondrous causes contrary to well-known causes, the distinctions of causes are endless, since they are limitless, therefore this statement is just a glimpse of those causes, a glimpse of the doorway to understanding the remaining causes. "Being and non-being," and "those are their actions," and "their power is distinction," and "thoughts are varied and those are causes," and "their power," and "a glimpse is just a glimpse," and "a glimpse and that is a general measure," and "its indication" is the sentence. The word "measure" functions in determination or generality. 254. Revealing the ultimate meaning, Of a single flavor, all-delighting; This teaching of the Sage, Greatly pleases my mind. The action of being is the causative cause. 254. He illustrates, "ultimate meaning" etc. Of the nature of ultimate meaning, of name and form etc. Such is she, of single essence, revealing, of unshared function. This teaching of the Sage, captivating all minds, truly delights my heart, this mind, by its very nature, a causal factor, due to the existence of satisfaction. 254. Now he exemplifies, beginning with "paramattha." Of single essence, revealing the ultimate truth, namely, the aggregates, sense bases, etc., of the highest meaning, having the function of revealing, of unshared function, captivating all minds, in accordance with convention, by approaching the state of objects, this teaching of the Sage delights my heart exceedingly. The Buddha's teaching, by bringing about the arising of satisfaction, which did not exist before, is called a causal factor. And that teaching, not merely by saying "delights the heart," but by saying "of single essence, revealing the ultimate truth," having made it specific, is considered an embellishment. "One, and that is essence," and "of single essence, revealing the ultimate truth, having a single function," such is the explanation. The functional factor, having performed the function of existence, which is the state of being, is a causal factor, a generative factor. 255. By association with the wise, by devotion to the Good Law, And by restraint of the senses, the stilling of suffering may be. A non-existence function, a causal factor. 255. "Dhīrehi," etc. By association with the wise, with the intelligent, and by devotion to the Good Law, taught by the Fully Enlightened One, and by restraint of the senses, such as the eye, by the victory of preventing their inclination towards objects, as a cause, the stilling of suffering, which is the non-arising and cessation of the five aggregates, may be; this is a non-existence function, a causal factor, due to the cause of non-arising and cessation, which is non-existence. 255. "Dhīrehi," etc. By association with the wise, by harmonious dwelling, and by devotion to the Good Law, taught by the Buddha, by constant practice, and by restraint of the senses, such as the eye, by preventing the grasping of pleasant things in objects such as forms, by these causes, of suffering, the aggregates and sense bases. cessation of what has no beginning, the stopping of arising, the final passing away of the aggregates, so it might be. "Constant practice" is the analysis. Having performed the function of non-existence, which is the cessation of suffering, having proceeded by doing the function of non-attachment, it is called the causal condition, because it is the generative cause, from the production of non-attachment, which is considered non-existent. "Non-existence is its function," and "it is the causal condition," these are the sentences. The function of existence is also known from what has been said. 256. O Sage, with a moon-like, lovely face, Your mind, free from evil, is easily known. The function of existence is the revealing cause. 256. "O Sage," etc. "O Sage" is a vocative. "Your mind, free from evils, such as lust, is easily known by your moon-like, lovely face," this function of existence is the revealing cause, because it reveals the power of understanding. 256. "O Sage," etc. O Sage, your mind, free from evils, having departed from defilements such as lust, is easily known by your face, shining with a lovely beauty like the moon's beauty. Here, the face, endowed with the connection of a lovely mind, itself existing, reveals the power of understanding the removal of defilements, thus it is called the revealing cause, which is the function of existence. "Similar to the moon by the treatment of non-difference," and "it is both lovely and beautiful," and "shining with it," and "free from evils," these are the sentences. 257. How can the lovely lotus hands, Be made to shrink, O Sage, While the young, radiant glow Of your feet touches them? The inappropriate action is the mind-cause. 257. "Lovely," etc. O Sage, how can the young, radiant glow of your feet, which is the redness and the collection of young rays, touching the lovely lotus hands, not touching them with extension, make them shrink, make them bud, this is inappropriate with the binding of the palms in salutation. For the young glow This is an unprecedented young sunlight, A cause for the closing of lotuses, While it should be a cause for their opening. Because it causes an improper action, It is called the "improper-acting mind-cause," Even in matters of emotional function. 257. "Sādhu," etc. O Sage, Your two feet, the young sunlight of their redness, The fresh rays of the sun, mingled with the red color of your feet, Touching the lotus-like hands of the good,