English
" And the movement of compassion is repeated flow, and existing with taste, with affection, and juicy with the movement of compassion, and those rays that have emanated, and that good person, and the state of juiciness, are the sentence. 275. Whatever one begins, To do, by virtue of merit again; The attainment of an intermediate means, That they call concentration. 275. Concentration, he gathers with "ārabhantassi" etc. Whatever action, such as destroying enemies, one begins, having become ready, of whatever person, by virtue of merit, k By the force of effort, by the power of merit, again it is accomplished, by what is being accomplished, that is the means. Then that itself, or another internal one, the gain of that, the gain of another cause, that is the meaning. That they call 'harmonized', harmonization is 'harmonized'. 275. Now he shows the 'harmonized' figure, beginning with "having begun". Whatever, such as victory over enemies, for one beginning to do, whose, by the power of merit, by the force of skill, again, whatever gain of another means, there is, of that which is helpful for the success of that very task, the gain of another means, that gain of cause, they call 'harmonized', because of the harmonization, the establishment of that very task, 'harmonized', thus the poets declare. "It is accomplished, by what is being accomplished," and "that, and that other internal one," and "the gain of that," and "harmonization," are the sentences. 276. For that Teacher, whose mind was intent on the defeat of Māra, the great earth roared a great roar, as if helpful. 276. He gives an example, beginning with "Māra". For that Teacher, whose mind was intent, not turned away, on the defeat, on the overcoming of Māra, the enemy, the supporter, the sustainer of the begun act of defeating Māra, this great earth roared a great roar, a great sound unbearable to Māra, the enemy. Here, the destruction of Māra is the task begun, the earth's roar, by the power of merit, is another means that has come to pass, the characteristic should be applied. 276. "Māra," etc. For that Teacher, whose mind was intent on the destruction of the enemy called Māra, whose mind was directed, the supporter of the begun victory over Māra, this great earth roared a great roar, as if crushing the heart of Māra, a great sound impossible to endure. Here, the generation of the destruction of Māra is the task begun by the Teacher, the other cause, namely the earth's roar, is the cause of the success of that very task. "Māra, indeed, is the enemy," and "the destruction of that," and "whose mind is intent on that," and "great, and that earth," is the analysis. 277. Without speaking what was desired by him, success Such is the view otherwise; The pure of intellect call it circumlocution. 277. He explains circumlocution with "without saying," etc. Without saying directly, by means of explicit verbal expression, any desired meaning, such as the characteristic of giving wealth, but for the sake of achieving the fulfillment of that desired meaning, the expression, the speech, that is otherwise, in another way, in accordance with its accomplishment, the pure of intellect call that circumlocution. Circumlocution is speech by means of a circuitous route. 277. Now he shows circumlocution with "without saying," etc. Without saying directly any desired meaning, the form of giving wealth, etc., but for the sake of achieving the fulfillment of that desired meaning, in another way, in accordance with the meaning one wishes to express, whatever expression, whatever speech there is, the pure of intellect call that circumlocution. Speech by means of a circuitous route, and a sentence meaning "those whose intellect is pure." 278. Wealth is placed in an open courtyard, unprotected by guards; O you who desire wealth, go as you please, if you wish. 278. He gives an example with "in an open courtyard," etc. Wealth is placed in an open courtyard, because it is uncovered by anyone, in a public place, and moreover, it is unprotected by guards. "O you who desire wealth" is a vocative. If you wish to go, or wealth, go as you please. Without saying directly the desired removal of wealth, he speaks indirectly for the sake of its accomplishment. Circumlocution. 278. He gives an example with "open," etc. Wealth, such as pearls and gems, is placed in an open courtyard, because it is without enclosure, such as a wall, placed in an unprotected place by anyone, and moreover, it is unprotected by guards. O you who desire wealth, if you wish for wealth or to go, go as you please. Because the arrangement for taking the desired wealth is spoken indirectly in this way, without saying directly "take the wealth," this is called circumlocution. Open and that courtyard, and in that placed. And the sentence: "unguarded," and the sentence: "he desires wealth," and the sentence: "without transgressing desire, craving, or the mind associated with it." 279. Praising as if blaming, that is disguised praise; Faults appearing as virtues, come into prominence here. 279. Disguised praise is explained, beginning with "praising." Praising, that is, speaking praise as if pointing out a fault, that characteristic is called disguised praise. How do virtues appear here? He says, "faults," etc. In this particular expression, things appear like faults, that is, they seem to be. By words like "such," faults appearing as such are actually virtues, such as power, and not even a fault comes into prominence, that is, into a state of being. "Indeed" is for emphasis: this is disguised praise, not blame. 279. Now he shows disguised praise, beginning with "praising." Praising, that is, making a statement as if showing a fault, that making of a statement is called disguised praise. If it is praise that proceeds with the nature of blame, is it blame itself? Here, in this particular expression, faults appearing as faults, that is, appearing as such, are actually virtues, such as power, by the use of words like "such," and only virtues come into prominence, that is, attain a state of being of virtue. And the sentence: "praise in disguise," and the sentence: "appearing as if faults, that is, appearing." 280. You are able to stir, greatly the whole lotus; So much, O Lord, what of your virtues shall we say? 280. He gives an example, beginning with "you are able." O Lord, you are greatly able to stir, that is, to whirl around, the whole lotus, that is, the lotus flower and the circle of the earth, both implied, from here to there, but so much, that is, to that extent, what shall we say, for what reason, of the special characteristic of your virtues? Here, he blames by showing the ability to stir a lotus, but because of the non-stirring of the entire earth, this blessed one is combined with the highest praise, and he is of great power, a jewel on the crest of the world. Disguised Such praise is exceedingly delightful, and it entirely depends on paronomasia. 280. Now he gives an example, beginning with "sañcāletuṃ." Nātha, you are exceedingly capable, completely able to shake the entire world, the entire mass of blue lotuses, or the circle of the earth. How then can we speak of, how can we describe the exceeding greatness of your virtues? Because the word "kuvalaya" means a special kind of lotus, there is first dispraise. But because that same word means the circle of the earth, there is a description of the highest virtues, "What is this special thing for you who have such power?" Such indirect praise is praised, and it entirely depends on paronomasia. Kuyā pathaviyā valayaṃ maṇḍalamiti is a compound. 281. Where the showing of absence of substance, action, class, and quality is desired in a special way, that is called "Visesa." 281. He states the meaning of "Visesa," beginning with "visesicchāyaṃ." Where the showing, the statement of the absence of substance, etc., is desired in a special way, in some special task, that is called "Visesa," that is called the special mode of expression. 281. Now he shows the figure of speech "Visesa," beginning with "visesi." Where, when a special task is desired in a special way, in that special mode of expression, there is a statement of the absence of substance, action, class, and quality, that is called "Visesa," that is to say, it should be a special mode of expression. Vikalassa bhāvoti ca, tassa dassanamiti ca is a sentence. 282. No chariots, nor elephants, nor horses, nor foot soldiers; the enemy of Māra was conquered by the sage by the avoidance of requisites. A special mode of expression concerning substance. 282. He gives an example, beginning with "na rathā." It is easily understood. And here, because of the absence of substance, the fourfold army, the equipment for victory, the special thing, the victory over the enemy of Māra, is said to be only the avoidance of requisites, consisting of the accumulation of the thirty perfections. 282. "Na rathā," etc. Rathā, three at the very least, since the usage of an army of three chariots with their retinue, such three chariots do not exist. Mātaṅ Three chariots, as previously stated, are not an army. Three elephants, those also are not. Three horses, such an army is not. Three steeds, those also are not. Even four armed men are not, in the language of armies, such that four men are an army. Yet, by the Sage's reflection on the requisites, by the application of the thirty perfections, the foe of Māra, Māra's adversary, was conquered, overcome. Here, by showing the lack of material things like chariot armies, which stand as means of victory, and by stating the special reflection on the requisites for conquering foes, this is called the statement of material distinction. A chariot is said to be attended by four men; three such chariots are called a chariot army. An elephant, however, is attended by twelve men; three such elephants are called an elephant army. A horse is attended by three men;