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three such horses are called a horse army. Four armed men are called an infantry army. Here, men who, as if stationed in chariots, etc., go swiftly on foot and fight, are called "foot soldiers" by way of foot service. After showing that the measure of chariots, etc., is three in the place of an army, even though the measure of men is not stated, it is understood from the context that at least four men are called an army. Or else? Since the form of the word "foot soldiers," which denotes armed men, is possible in the plural as "foot soldiers," the connection is: "There are no chariots, no elephants, no horses, no foot soldiers." The statement of material distinction is the statement of distinction by negating a material thing with a material thing, and the statement of the distinction of a distinction; the sentence is also the statement of distinction by negating a material thing with a material thing. The three, beginning with the statement of the distinction of action, should be understood in the same way. 283. No frown was formed, nor did the lip quiver; Yet he shattered the foe of Māra, the Sage, the hero, the best himself. Statement of the Distinction of Action. 283. "No frown," etc. A frown, a bending of the brow caused by anger, was not formed, not made; nor did the lip, the lower lip, quiver, not tremble with anger. And yet, the best, the excellent Sage, the hero, himself, the foe of Māra he made a breaking, a defeat. By the disappearance of actions like knitting the brow, a special quality is shown, characterized by unwavering victory. 283. "Not knitted," etc. The knitting of the brow, a manifestation of anger, a bending of the eyebrows, was not knitted, not done, the covering of the teeth, the enclosure of teeth, was not made to quiver, not made to tremble. Even so, the excellent, the best, the hero-sage, endowed with the qualities of sagehood and the qualities of heroism, the Thus-gone One himself made a breaking of the enemy Māra. Here, because the special nature of the unwavering breaking of Māra is stated without doing actions like arranging the bending of the eyebrows, this is called a special statement of action. And the sentence is: brow, house, crooked, and Māra is indeed the enemy, and the breaking of them. 284. No rays spread in the directions, No light spread in the world; Yet it dispels the deepest darkness, The excellent well-spoken word. Special statement of kind. 284. "No," etc. Rays spread in the ten directions do not exist. Light spread throughout the entire world does not exist. Even so, this is a desire for a special quality, even in the absence of that kind, the well-spoken word of the virtuous, known as the true Dhamma, utterly dispels the deepest darkness, the darkness of ignorance, the darkness of delusion, from the uniformity of desirable and undesirable, the darkness of the eye of wisdom. A special quality of the well-spoken word is shown, turning away from the rays capable of dispelling darkness. 284. "No rays," etc. There are no rays spread in the directions, nor is there light spread in the world. Even so, the well-spoken word of the virtuous, the true Dhamma, utterly dispels the deepest darkness, the darkness of delusion, the darkness of ignorance, from the eye of wisdom capable of discerning what is beneficial and what is not. Here, because the kind of rays, etc., capable of destroying darkness, is denied, and the special quality of the well-spoken word, known as the dispelling of darkness, is stated, this is called a special statement of kind. And the sentence is: spread in the world, and it blinds, therefore it is blind, delusion, like darkness, therefore delusion is darkness, and it dispels that, and the well-spoken word of the virtuous. 285. Not kha Not harsh, indeed not stiff, Your words, O Sage; Yet deeply it digs, Uprooting the pride of the people. Statement of a special quality. 285. "Not harsh," etc. O Sage, your words are not harsh, not rough, nor indeed stiff, nor hard. Yet, even without such qualities as harshness, it deeply, firmly, having made the pride of the people, of the multitude, uprooted. By denying the well-known qualities of harshness, etc., in an iron stake, the distinction of the Sage's words is revealed. 285. "Not harsh," etc. O Sage, your words are not harsh, not rough, nor stiff. Yet, having made the pride of the multitude, the arrogance arising from birth, etc., deep, firm, uprooting it completely. Because the quality of harshness, etc., found in an iron stake suitable for digging, is denied, and the special nature of the Buddha's words, which is the nature of digging up pride, is stated, this is called a statement of a special quality. "There is no root to its digging," and "a multitude of people," and "pride by that," are the explanations. "Deeply uprooted" is a specification of the act of digging, thus the connection is "it digs deeply, uprooted." 286. Displayed exceedingly bright, The jewel of heroic valor; The wise call such words, Boastful arrogance. 286. They speak of boastful arrogance. 286. Now he shows boastful arrogance with "displayed," etc. Where the jewel of heroic valor, the state of being a hero, the state of being valiant, is displayed exceedingly bright in a sentence, the wise poets call such words boastful arrogance. "A hero and a valiant one," and "the state of them," and "arrogance that is risen up, a special statement here," are the sentences. 287. In the taming of Nanda and Upananda, What is the display of my power? My sons are trodden underfoot, Prepared, just like that. 287. He exemplifies with "in the taming," etc. In the taming of Nanda and Upananda, the Nāga kings of immeasurable great power, the taming... What need have I to show my power, Or boast of widespread fame, Whose deeds are like the never-ending stream? My feet are served by those who bow, Ready and eager for the task, Well-girt and ever near. 287. "Daming" etc. What need have I to show such power, To tame King Nanda and Upananda, Whose fame is spread throughout the triple world? My feet are served by those who bow, Many sons, ready and armed, For such a task. Here is shown a hero's courage, Firm in resolve. "Showing power" is one phrase, "Served at the feet" another. 288. Silesa: a word with meanings many, Joined by a single, common term; Depending on phrases, sentences, and more, This threefold form is declared. 288. He defines silesa with "sileso" etc. "Anekābhidheyyaṃ": having many different meanings. "Ekena samānena padena sarūpena āyutamanvitaṃ yaṃ vacanaṃ": a statement joined and connected by a single, identical word. Having translated "vutti," it is defined as silesa, because of the silesa-nature of the places of comparison and object of comparison, in some form or other. This silesa, with such characteristics, is declared to be threefold. How? "Abhinnapadavākyādivasā": depending on phrases, sentences, and more, where there is a single, identical word, in the form of beginning, ending, or both. That same sentence, because it possesses the characteristics of a sentence. "Taṃ ādi yesaṃ, tesaṃ vasāti attho": that is the meaning of "depending on those, and others." 288. Now he shows the silesa-figure with "sileso" etc. "Anekābhidheyyaṃ ekapadāyutaṃ": having many meanings, joined by a single term, because of the commonality in both places, a statement that is joined by an equal word-form, is called silesa. But that, because of the siliṭṭha-nature of the meanings that are in the form of comparison and object of comparison, in some form or other, because they touch and stand together, it is called silesa. This silesa, with the characteristics stated, "abhinnapadavākyādivasā": depending on phrases, sentences, and more, of those that are not changed, that are connected with words that are in the form of beginning, ending, or both, possessing the characteristics of a sentence. It is said to be threefold due to the distinction of non-sentences. And because it has multiple meanings, And because it is a single word, And because it is connected by that, And because the words are not distinct in it, And because it is that sentence, And because it begins with that, it is non-distinct word-sentence, And the sentence is a distinction of their power. 289. Dispelling the dense darkness, delightful, Ascending to great eminence; Radiant is this garland of rays, The Blessed One, awakening beings. The non-distinct word-sentence sleṣa. 289. He cites "andhantami," etc. This Blessed One is both the sun and the great sage. There, the sun, indeed, is the dispeller of dense darkness, the remover of natural darkness; the great sage, however, is the dispeller of the darkness of delusion. Delightful is both the sun and the great sage; the sun has ascended to great eminence, a great mountain; the great sage, however, has ascended to great eminence, a great rise, the form of attaining perfect enlightenment. The garland of rays, he possesses that, therefore, he is the garland of rays, both the sun and the great sage. Awakening beings, arousing them from sleep, or arousing them from the sleep of defilements, shines forth. The non-distinct word-sentence sleṣa is due to the application of words in both cases as they stand, without alteration. 289. Now he cites "andha," etc. Ascending to great eminence, a great mountain, or ascending to great eminence, the great increase known as omniscience; dispelling the dense darkness, of the dense natural darkness spread in the womb of the universe, or the darkness, because it obscures the eye of wisdom, or the darkness said to be delusion; delightful because of that; the garland of rays, endowed with his own garland of rays; awakening beings, awakening beings endowed with natural sleep or the sleep of defilements, this Blessed One, the sun, or the Buddha endowed with the six blessed qualities, shines forth. Because of the equality of words in the two cases, this is the non-distinct word-sentence sleṣa.