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It shows its division by "upamā" etc. By the nature of simile, in which it is internal, and by way of action, etc., I will now explain in order, the various conceptions. 269. Now it shows its division by "upamābbhantare" etc. By the nature of simile, because it exists within the simile, and by way of action, etc., I will now explain in order, the various conceptions. The simile is internal to this conception, and that is its nature, and there are many kinds of ways, hence the derivation. Conception within Simile 270. Afflicted by the frustration of desire, sitting, those very still nymphs, as if not bringing that wise one under their control, then, by the application of yoga. 270. It exemplifies "icchā" etc. Afflicted by the frustration of desire, by the destruction of the aspiration made at the Bodhi tree, "we will bring the Buddha, the Blessed One, under our control," having attained a very still nature, with eyes fixed on the tip of the nose, sitting very still, those nymphs, like female ascetics, the existence of objects with the characteristics of Māra's women, as they are, is stated, but it is conceived differently. The wise one, unshaken even by the excessive charm of the amorous gestures of the goddesses. That Blessed One. Yoga is the practice of mantras, then, by applying effort in that, not bringing under control, into a state of dependence. They think, "They lead him under their power." Here, one should not doubt the simile due to the sound of the word "iva" (as if); the daughters of Mara, not causing his downfall, are imagined as if leading him under their power. And so it is: "As if leading the wise one under their power," the leading is not a simile; For there is no comparison of subject and action, no simile or object of comparison. Even with the imagining of the action, this is an internal imagining of a simile, not merely an imagining of the action, because of the similarity and doubt due to the effort and application of the daughters of Mara in their unwavering sitting, and because of the imagining that such an act of sitting would cause the wise one, the Blessed One, to fall. 270. Now he gives an example, beginning with "icchā" (desire). The daughters of Mara, afflicted by the frustration of their desire, thinking "We will seduce him," afflicted by the non-fulfillment of their desire created by themselves, sitting at the foot of the banyan tree of the goatherd, being very still, with their gazes fixed on the tips of their noses, devoid of other activities due to their unwavering conduct. Seated, meditating, sitting, those celestial, yogini-like daughters of Mara, named Craving, Delight, and Lust, think that they are leading under their power, into their own power, at that time when they are defeated, that Blessed One who does not waver even with various playful charms made with the intention of seduction, by applying effort in yoga, by engaging in yoga consisting of the recitation of mantras. Here, with the first half, the existing manner of the animate entities called the daughters of Mara is shown. Then, with the second half, the subjugation of those same ones by non-existent effort in yoga is imagined. Because the unwavering sitting of the daughters of Mara is similar to the mantra recitation of yoginis, the comparison of the daughters of Mara to yoginis is understood by implication; this is called an internal imagining of a simile. Even when the expression "Nenti iva" (as if leading) is used, there is no mere imagining of the action. And "by the frustration of desire," and "therefore afflicted," and "gone forth, moving, movement from this seat," and "exceedingly still," are adverbs of the action, and "effort in yoga" is a phrase. "Nenti iva" here, the sound of the word "iva" is for the purpose of indicating a simile, thus the commentary. Which should not be done, because there is no connection to a special quality known as the true Dhamma, since mere action cannot be a comparison. For it was said: "As if leading under control, the wise," in this way there is no comparison; For in the agent's action, there is no comparison or object of comparison. "As if leading under control, the wise," here, when leading is understood as bringing under control, there is no comparison, no state of being a comparison, indeed, just so, in the agent's action, in the action related to the agent, there is no comparison, no state of being a comparison, no state of being an object of comparison, this is the meaning here. Imagining the Action 271. Māra, mounted on an elephant, Exceedingly tall for battle, Surely seeks a path, Fearing the Conqueror, to flee. 271. "Elephant," etc. Māra, the ruler, mounted on an elephant, exceedingly tall for battle, fearing the one who conquers, in the sense of conquering him, surely seeks a path, a place of refuge, I think, to flee. Thus, it is an imagining of action, because the act of mounting is imagined to be for the purpose of seeking a path. 271. "Elephant," etc. Māra, mounted on an elephant, exceedingly tall for battle, tall in accordance with a hundred and fifty yojanas in length, endowed with excellent qualities, surely seeks a path, a safe path, I think, to flee, fearing the Conqueror. Because the act of mounting the elephant, done for the purpose of battle, is imagined by the poet to be for the purpose of seeking a path, this is called imagining the action. "Exceedingly" applies to abundance even in countable and uncountable things, but from the context, it applies only to excess. Imagining the Quality 272. On your pair of feet, O Sage, Beautiful like charming lotuses; I think the redness Is from the blood born of crushing sins. 272. O Sage, on your pair of feet, beautiful and charming like lotuses, the quality of redness, thus, the statement of the thing with the characteristic of redness of an inanimate object as it is, is imagined otherwise. The blood born of crushing sins, the enemies of defilements, with excessive grinding, thus, born of that. I think. Thus, the quality of redness present in the feet is imagined as "from the blood...pe... red," due to the imagined quality. 272. "Muninde" etc. O Muninda, the redness, the red color, in your beautiful lotus-like, delightful lotus-like feet, I think, is from the blood produced by the crushing of the sins of beings. Because the red color born in the feet of the All-Knowing One due to the power of meritorious deeds accumulated in previous lives is imagined as "from the crushing of sins," this is called quality imagination. "Chāru ca taṃ rājīvañca" (beautiful and lotus-like), "pāpānaṃ abhisammaddo" (the crushing of sins), "tena jātañca" (born from that), "tañca taṃ soṇañca" (that red), "soṇassa bhāvo" (the state of redness) are the analyses. 273. With 'I think,' 'I suspect,' 'surely,' 'indeed,' 'like,' and such; That imagination is expressed somewhere, somewhere it is understood by the sentence. 273. Showing the words indicative of imagination for the sake of usage, he says, "maññe" etc. Thus, that collection of words beginning with such as "takkemi, parikappemi, cintayāmi, yathe" etc., by them, that imagination is expressed, revealed, somewhere as stated above, but somewhere, in some place, it is understood by the sentence even in the absence of "maññe" etc. 273. To facilitate usage, he shows the words that express imagination with "maññe" etc. With words like maññe, saṅke, dhuvaṃ, nūna, iva, etc., that imagination is expressed, revealed, somewhere, as here, but somewhere, in some place, it is understood by the sentence, a collection of words together with the relationship of action and agent, even in the absence of words like iva, etc., it is known only by the power of the sentence. The five words "Maññe" etc. are indicated by a dvanda compound. Iti, thus, the collection of words of this kind, beginning with such as "takkemi, parikappemi, cintayāmi, yathā," is the analysis. Inferential Imagination 274. Full of the flow of compassion, rays emanating from the body; Delighting, O Jina, the good people, they led them to a state of joy. 274. He exemplifies, "dayā" etc. i. Taste is affection, the body existing with that is juicy. Compassion is the movement of kindness, the continuous flow towards beings in suffering, the body is juicy with that, therefore. Jina, the rays emanating from your body, pleasing and satisfying good people, lead that very people to juiciness, to affection, bring them. Such rays emanating from such a body please good people. In the conceived notion that is understood, because the rays, having attained contact with a juicy body, are themselves as if juicy, and lead even the good people who are serving themselves to juiciness. 274. He exemplifies the notion understood from the sentence with "daye" etc. O Jina, the rays emanating from your body, juicy with the movement of compassion, the rays of six colors such as blue, having gone out in the ten directions from the body that has affection arisen from the continuous flow towards beings in suffering, please the good people, the excellent people who have done merit, lead that very good people to the state of juiciness, to the state of affection, bring them. In "lead to juiciness," it is known by association with "good people." From the contact with the body that is gentle with the affection of compassion, the rays themselves, being gentle by the quality of dependence, make even the people who are proceeding, having made themselves the object, gentle, even without the presence of "iva" etc., it is a notion understood from the sentence. Here, the establishment of the object called the pleasing of people by the inanimate objects that are the rays is conceived in another way such as "as if juicy with the movement of compassion.