English
That concise expression, by the mere specified, by some object of comparison serving as the instrumental cause, with a similar quality like quality, etc., having mentally considered "this object of comparison is like this," distinct from the general state, separated as specified, distinct, or dissimilar in that respect, with indistinct specification, possessing similar specification, is indeed with distinct and indistinct specification, possessing dissimilar and similar specification, and another exists with distinct specified. Thus, the compound construction is twofold. It is said to be different because only the qualified is significant, and because the nature of distinction due to possibility exists in the whole as it does in the part. And the dissolution is "those to whom the qualifiers are non-different," and also "those to whom the qualifiers are both different and non-different," and "those to whom those are the qualifiers." Non-different Qualifier 265. Bestowing pure nectar, A repository of praised jewels; And this ocean is deep, Attained by me through merit. 265. He gives an example with "Visuddha," etc. This ocean, the sea, has been attained by me through merit, the root of good practiced for a long time. What is it like? "Bestowing pure nectar," because it bestows pure nectar, unmixed with poison in the churning by gods and demons, the ocean. "Bestowing pure nectar," because it bestows pure nectar, the element of Nibbāna, known as immortality due to the absence of death, utterly immaculate, unmixed even with a trace of defilement, through the nature of instruction, the Good Dhamma. "A repository of praised jewels," the place of occurrence of praised jewels, pearls, gems, etc., because they are faultless, the ocean. "A repository of praised jewels," the Good Dhamma, because it is the repository of praised jewels, the thirty-seven factors of enlightenment, described in many ways by the Buddhas, etc. And this ocean and the Good Dhamma are deep, because they are unfathomable, it is understood. This non-different qualifier where only the qualified is significant is because the intended Good Dhamma of the qualified, the ocean, is different, and because the qualifier, "bestowing pure nectar," etc., is non-different in the manner stated. 265. Now he gives an example with "Visuddha," etc. "Bestowing pure nectar," because it bestows pure nectar, unmixed with poison in the churning of the ocean by gods and demons in common parlance, the giver of pure nectar, because it reveals the Good Dhamma that exists in the intellect by the description of the ocean as an analogy. "Bestowing pure nectar," because it is the giver of Nibbāna, free from old age and death, utterly immaculate, unmixed even with a trace of sensual pleasure and defilement, to those who are to be trained by giving instruction. "A repository of praised jewels," because it is faultless, it is praised. A mine of gems like pearls and jewels on the side of the ocean, But on the side of the Good Dhamma, a praised jewel-mine, A place where the praised jewels, The thirty-seven factors of enlightenment, arise, Deep, unfathomable by nature, Deep with the fourfold methods of leading, This ocean, this sea, And the Good Dhamma grasped by the mind, Attained by me through meritorious deeds, Through wholesome actions accumulated in previous lives, Because the ocean, being special, is different from the Good Dhamma I wish to speak of, And because the qualities like "bestowing pure nectar" Are, in the manner described, not different in both subjects, This compound expression, different only in the subject, is a different-and-not-different adjective. Different-and-Not-Different Adjective 266. Bestowing desired things, its essence, Adorned with fruits and flowers; With shade, this unprecedented Wish-fulfilling tree has arisen. 266. "Bestowing desired things," etc. This unprecedented wish-fulfilling tree has arisen, Wonderful in form due to the qualities mentioned, What is it like? Bestowing whatever worldly thing is desired, it is a bestower of desired things, the wish-fulfilling tree. Bestowing whatever worldly or supramundane thing is desired, it is a bestower of desired things, the Conqueror. The best essence, the wish-fulfilling tree and the Conqueror. Adorned with fruits and flowers, the wish-fulfilling tree. Possessing shade, in the form of the reversal of the light of the moon and sun, it is shaded, the wish-fulfilling tree. But the Conqueror is endowed with the shade in the form of bodily radiance, etc., mentioned earlier, so he is shaded. This is a different-and-not-different adjective, different only in the subject, Because the wish-fulfilling tree, the subject, is different from the Conqueror, Because the meaning of being adorned with fruits and flowers exists only in the wish-fulfilling tree, Because the meaning of bestowing desired things, being the essence, and being shaded exists in both, in the manner described. 266. "Bestowing desired things," etc. Bestowing desired things, giving things desired by beings, such as worldly non-conscious objects and ornaments, In the description of the wish-fulfilling tree, Wishing to speak of the meaning of the word "Conqueror" established in the mind. That bestower of desired aims, Giver to beings according to their wishes, Of all aims, worldly and transcendent, In accordance with their respective needs; The essence, supreme, Because there is no such tree among trees; The essence, supreme, Because there is no such special being in the world of beings, including gods; Adorned with fruits and flowers, Adorned with fruits and flowers like a wish-fulfilling tree; With shade, Possessing shade of a tree that cannot be covered by the light of the sun and moon; With shade, Possessing a network of six kinds of rays, blue, yellow, and so on; Unprecedented, This wish-fulfilling tree, never before seen, This visible wish-granting tree has arisen, Appeared in the world by the power of beings' merit. Because the wish-fulfilling tree, being a special case, is different from the meaning of the word "bestower of desired aims," And because the qualities of being an essence of giving desired aims and having shade are common to both, And because being adorned with fruits and flowers is a quality of the tree alone, This compound expression is a special kind of different-and-not-different qualifier. "And that is the desired aim," and "it gives that," and "adorned with fruits and flowers," and "existing with shade" are phrases. 267. The Good Law is proclaimed by the ocean, The Conqueror is proclaimed by the tree; All qualities are common, The three before are different. 267. He explains that twofold meaning with "by the ocean," etc. The Good Law, spoken by the Fully Awakened One, is proclaimed by the ocean, because it has qualities similar to the ocean, the connection is that it arises in the form of the ocean, meaning it is praised. The Conqueror is proclaimed by the tree in the manner described, having attained that, the non-consideration of the usage of words like "ocean." However, by context and so on, it arises in that way, otherwise how could words like "ocean" have the quality of the Good Law and so on? The difference is that in the former, in "bestower of pure nectar," etc., all the qualities mentioned there, such as being a bestower of pure nectar, are common, equal qualities, possible in both cases, but in the latter, in the immediately preceding "bestower of desired aims," etc., the three are common. both common and uncommon, in the manner described. 267. Now, with these two condensed statements, he reveals the two meanings stated, beginning with "sāgari." The true Dhamma, the doctrine taught by the Perfectly Enlightened One, is proclaimed as the ocean; the Victor is proclaimed as the tree. The words "ocean," "wish-fulfilling tree," etc., primarily apply to the ocean, tree, etc., which are their denoted objects. However, by including common attributes that apply to the meanings understood in the mind, they primarily apply to the Dhamma and the Victor, which are the intended objects, because such meanings are understood from the context. For if these words did not primarily apply, how would the words "ocean" and "wish-fulfilling tree" reveal the meanings of Dhamma and Victor? In those two examples, in the first example, "bestowing pure nectar," etc., all qualities, "bestowing pure nectar," etc., all qualifying attributes are common, similar to both the ocean and the Dhamma. But in the other example, "granting desired objects," etc., the three qualities, "granting desired objects, essence, and true shade," are common. The state of being adorned with fruits and flowers is unique to the tree, and "unprecedented," etc., is a unique attribute. For in this way, some quality belonging to the tree is not revealed, so the quality is said to be unique to others. 268. When the state of a thing Exists in a different way, And is conceived differently, That is called parikappanā. 268. He explains parikappanā, beginning with "vatthuno." The state of a thing, whether animate or inanimate, exists in a different way, in a form different from the way one wishes to speak. When that state is conceived differently, in a way different from its actual state, in that expression, that is parikappanā, because the state of the thing is conceived and made different. 268. Now, pa It shows the meaning by "vatthuno" etc. The existence, the occurrence of a thing, any conscious or unconscious object, existing and occurring in a way different from the way it should be conceived, when that is conceived in a way different from its existing way, in a non-existent way, in that existence, that is called conception. The object's state is made different, is conceived, hence the derivation. 269. By the nature of simile, and by way of action, etc., I will now explain in order, the various conceptions. 269.