English
The enemy of Mara and the King of Dhamma, turning the whole world to their own will, the enemy of Mara whose conflict is beautiful, the King of Dhamma whose conflict is the perfection of the body, among them the enemy of Mara is defeated, causes defeat, by means of the defeat regained at the Bodhi tree, but the King of Dhamma, the all-good one, triumphs, flourishes, by means of the victory cry spread throughout the three worlds, becoming equal, this is the silesa of contradictory actions, because of the mutual contradiction of defeat and triumph. 294. Now, in order, he gives an example, "Savase," etc. Turning the whole world to his own will, leading to misfortune, turning to his own control, or else, turning the whole world to good, turning to his own control, whose form is lovely, whose conflict is pleasing, or else, endowed with a pleasing perfection of body, the enemy of Mara is defeated, attains defeat at the foot of the Bodhi tree, but the King of Dhamma, the Tathagata, triumphs, flourishes, by means of the victory cry spread throughout the three worlds. Because of the mutual contradiction of the actions of defeat and triumph, this is called the silesa of contradictory actions. "Sassa" means his own will, sovereignty, and "kallo" means lovely, "viggaho" means dispute or body, of whom, thus is the sentence. Silesa of Non-Contradictory Actions 295. Naturally sweet, Born of the special arising of merit; They hear the word of the Sage, And people see the deathless. 295. "Sabhāve," etc. Naturally sweet, pleasing word, Sweet nectar, arising from special merit, growth, or from that, whose words, known as the True Dhamma, people hear, and see the deathless, this is the non-contradictory action figure, because hearing and seeing are not contradictory. 295. "Nature" etc. Naturally sweet, "I will make speech sweet," even without an active construction, it is naturally sweet because of its sweetness, otherwise, not produced by any cause, naturally excellent even without a special formation, arising from the arising of special merit, born from the growth of some special virtue of the Buddha, the teacher of special merit, otherwise, obtained as an object by the growth of special virtue done with the intention of liberation for those to be trained, people hear the words of the Buddha, known as the True Dhamma, and people, those to be trained, see the deathless, Nirvana. Because the actions of hearing and seeing are not contradictory to each other, this is a non-contradictory action figure. "His own nature," and therefore sweet, "sweet," and "merit itself is special," and "its arising," and "from that, whose origin," is the explanation. Inseparable Action Figure 296. To dispel darkness, and by natural sweetness; The Buddha pleases the minds of beings, by speech and radiance. 296. "Darkness" etc. Dispelling darkness, known as delusion, or natural darkness, by speech and radiance. By that natural radiance, and beauty, the Buddha pleases the minds, the thoughts of beings, this is an inseparable action figure, accomplished by speech and radiance, by a single action of pleasing. 296. "Darkness" etc. To dispel darkness, to remove the darkness of delusion or natural darkness, and by natural sweetness, naturally pleasing to the ear, naturally delightful to the eye, by speech and radiance, the bodily luster, the Buddha satisfies, pleases the minds, the thoughts of beings. By a single action of pleasing, This is an unbroken compound word, because the speech of two things is joined together, making it an undivided compound. And because it dispels darkness, and the sentence is naturally sweet. Compound with Restriction 297. Like the blackness of hair, like the crookedness of eyebrows, Like the redness of hands, feet, and lips, of the Sage, exceedingly red. 297. "Kesi," etc. The blackness is like that of hair, not in the mind; the quality of blackness and the attainment of evil are joined. The crookedness is like that of eyebrows, not in intention; the lack of straightness and deceitfulness are joined. The exceeding redness is like that of hands, feet, and lips, not in the heart; the quality of exceeding redness and passion are joined. "Of the Sage" should be connected to all, such as "blackness," etc. This is a compound with restriction, because of the use of the limiting particle "like the hair." 297. "Kesakkhīna," etc. The blackness of the Sage is only like that of hair, the unwholesome thing called blackness is not in the mind. The crookedness is only like that of eyebrows, not in intention. The exceeding redness is only like that of hands, feet, and lips, not in any objects. Because of the existence of the word of restriction called "only" in "like the hair," etc., this is called a compound with restriction, because of the joining of evil with blackness, deceit with the quality of crookedness, and passion with the quality of redness. The analysis is: "hair and eyes," "the state of blackness," "the state of crookedness," "hands and feet and lips," and "the state of exceeding redness." Compound with Rejection of Restriction 298. Only in hands, feet, and lips, is your passion visible; Or is it visible, O Lord, in the excellent qualities as well? 298. "Pāṇi," etc. O Lord, only in your hands, feet, and lips is a beautiful red color visible, not in the mind; the beautiful red color and the passion of desire are joined. This restriction is rejected. Or how is it restricted, since that same passion, characterized by detachment, is visible in the qualities of the virtuous? Therefore, since it cannot be determined, this is a compound with a word of rejection of restriction. 298. "Pāṇi," Healer, your passion is beautiful, a lovely red hue, visible in hands, feet, and lips, but greed is nowhere to be seen. Or, that passion, the desire to act, wholesome intention, is also seen in the good qualities, the virtues of the virtuous, like morality. "Indeed," because it is associated with the word "or," which negates the stated rule, and because passion, known as the red hue, is intertwined with greed, this is a statement of rule-rejection-association. Saṃ, beautiful, is passion, thus the analysis. Non-Conflicting Association 299. With auspicious marks, very beautiful, Radiant, with constant rising; Lord of the world, conqueror of defilements, Shines the master of ascetics. 299. "With auspicious marks," etc. Existing with a mark, with his own form, or with the thirty-two marks of a great man, he is with auspicious marks, both the moon and the sage-king, and very beautiful is he. Radiant, the sun, endowed with special light, with constant, daily rising, whose light is a characteristic, the sun. With constant, stable rising, the fully enlightened one, whose form is enlightenment, he is with constant rising, the sage-king. Lord of the world, Brahmā and the sage-king, conqueror of defilements, by means of the joy of absorption, whose physical and mental suffering is conquered, Brahmā. Conqueror of defilements, by gaining the ten kinds of knowledge of the path of the highest fruition, he. He is the lord of jewels, the supreme jewel, the master of ascetics, the sage-king, shines, thus it should be connected. This is a non-conflicting association, because the characteristics, beauty, etc., are unobstructed in both meanings. 299. "With auspicious marks," etc. With auspicious marks, endowed with marks, very beautiful, endowed with exceedingly beautiful qualities, or, endowed with the thirty-two marks of a great man, and exceedingly endowed with beauty, etc. Radiant, endowed with the great power of dispelling darkness, with constant rising, daily rising in the eastern sky, or, endowed with the constant, flowing radiance of Buddhahood, endowed with the stable growth of the state of omniscience. Lord of the world, being Brahmā, conqueror of defilements, having conquered physical and mental fatigue through the joy of absorption, or, being the lord of the three worlds. Destroying the ten kinds of defilements with the fourth path knowledge, He is the lord of ascetics, that supreme jewel shines, Or rather, the lord of ascetics shines, he is divine. And because the two words beginning with "Salakkhaṇo subhago" are not contradictory, And because in the first line the meaning of the All-Knowing is conveyed through "moon," in the second through "sun," in the third through "Brahma," and in the fourth through "jewel," This is called non-contradictory paronomasia. And the sentence means: existing with characteristics, Or: having exceedingly beautiful fortune or glory, or the cause of the desire for glory, Or: having splendor, Or: having a fixed arising, Or: being the lord, the ruler of the world, Or: having conquered defilements, Or: being the lord of jewels or ascetics. Contradictory Paronomasia 300. Unequal, yet equal in the world, Lord of the world, yet best of men; Compassionate, yet uncompassionate towards evil, Wonderful is the sage's course. 300. "Asamopi" etc. There is no one equal to him in royal qualities etc., therefore he is unequal, some king etc. "Unequal" means the sage, being the crest jewel of the world. There, when he is unequal, a king etc., then it is contradictory that he is equal in the world, because of his inequality. The word "api" indicates contradiction. On the other hand, it is not contradictory, because he is equal to Devadatta etc., hostile beings, and to Rahula etc., non-hostile beings in the world, therefore this is only a semblance of contradiction, it is indeed a contradiction. Lord of the world is Brahma and the sage. There, it is contradictory that "Brahma is the best of men," because of his divine birth. On the other hand, there is no impediment, because he is the best of men. Compassion is giving, existing with compassion is compassionate, some person. Existing with compassion is compassionate, the sage.