English
There, it is contradictory that a person is a giver, how is he uncompassionate towards evil people? It is contradictory that the sage is uncompassionate towards evil, such as lust. Therefore, this course, this behavior of the sage, as described, is wonderful, thus this contradictory paronomasia has been exemplified in the manner described. 300. "Asamo" etc. Unequal, even though incomparable, some king etc. is equal in the world, comparable, or rather, he is equal, being devoid of similar individuals, in the entire world of Rahulabhadra, Devadatta etc., due to the absence of attraction and repulsion. Even though he is a Brahma, the best of men, the foremost of men, he is not the best of men unless he becomes the lord of all the world. Though compassionate, endowed with generosity in the name of compassion towards beggars, he is merciless and devoid of generosity towards evil and the wicked, unless he is truly compassionate and without mercy towards the unwholesome. This is the way, the conduct, the mind of the sage, wondrous, and the unequaled equality of kings and others, and the state of being the best of men after being a Brahma, and the state of being without generosity for someone endowed with generosity, are contradictory. Therefore, because of the ambiguity of the sage to kings, Brahmās, and men, this is called the ambiguity of contradiction. In the former proposition, the contradiction is refuted by the latter propositions. In the former proposition, the word "api" indicates contradiction, while in the latter proposition, it is a determination. The separation is: "There is none equal to him," and "He is a man, and he is the best," and "Existing with compassion or by compassion," and "There is no compassion or compassion for him." Ambiguity of Words Enhancing Propriety 301. In you, the people bowed down, afflicted by the suffering of existence, desire happiness, boundless, find the giver of immortality. 301. He cites "saṃsāre," etc. Existence is the unbroken succession of aggregates, which is suffering, afflicted by that suffering, struck down, the people, the giver of immortality, who gives immortality or Nibbāna, is an address, in you, bowed down in the manner of salutation, desire the desired, the happiness, both physical and mental, born of the removal of suffering, find it, obtain it, boundlessly. Here, immortality is nectar and Nibbāna, the giver of immortality gladdens those afflicted by suffering, so it is fitting, the word "amataṃ dadāti" enhances the propriety in the object attained, therefore this is the ambiguity of words enhancing propriety. With the word "ādi," ambiguities of simile such as "related to fragrant beauty" are included. 301. "Saṃsāra," etc. The people afflicted by the suffering of existence, afflicted by the suffering consisting of the continuous flow of aggregates, elements, and sense bases, the giver of immortality, O giver of nectar, or rather, the giver of Nibbāna, the Tathāgata, bowed down in you, humbled in the manner of salutation. He obtains, enjoys, exceedingly, the desired, the agreeable, happiness, physical and mental happiness. "Giver of the Deathless" is indeed fitting, since they make the afflicted happy; thus, the phrase "gives the Deathless" speaks of both meanings, fostering the propriety of giving happiness to such beings; this is a wordplay that enhances propriety. And the cycle of existence is suffering, and by it one is afflicted, and the sentence, "He gives the Deathless, nectar, or Nibbana." 302. When objects with qualities, Are made equal to someone; The description that occurs, Is known as tulyayogita. 302. He explains tulyayogita with "guṇe," etc. A quality is a characteristic, good or bad; having made objects possessing it equal, by imposing such a state even when there is factual dissimilarity, the description, the account, for the purpose of praise or blame of some person, etc., that is known as tulyakkhaṇā, tulyayogita; since the quality intended expresses the equality of such beings, tulyayogita exists in two ways, by possession of that meaning. 302. Now he shows the tulyayogita figure of speech with "guṇayuttehi," etc. With objects endowed with qualities, beautiful or unbeautiful, with whatever qualities endowed, having made them equal, having imposed an idea of equality even in those that are unequal in reality, the description, the statement of qualities and faults, that occurs relying on the praise or blame of some person, etc., that is known as tulyayogita. "Endowed with qualities," and "union with an equal quality," and "that exists for these, the radiant one, the Blessed One, etc.," and "their state is the connection with equal qualities," are the analyses. Here, since the state of tulyayogita is the connection of the meanings of the words endowed with equal qualities, the special expression that expresses that is to be known as tulyayogita by possession of that meaning. 303. The world with attained intoxication, The one with attained light and wealth; Both the radiant one, And the Blessed One, are dispellers of darkness. 303. He exemplifies with "sampatte," etc. A dispeller of darkness is one who dispels darkness. The radiant one, the sun, and the Perfectly Enlightened One, both being the instrumental cause, By these causes, the world, the sentient world, is filled with joy, with delight, thus it is, is filled with the abundance of light, thus it is. Here, the characteristic should be applied, praising the Blessed One in the manner of praise, equating him with the radiant one endowed with qualities such as the giving of delight. 303. Now he gives an example, beginning with "sampatti". The dispeller of darkness, the radiant one, and the Blessed One, by both of these as causes, or by these as the reason, the world, the sentient world, is filled with joy, having obtained delight, and is filled with the abundance of light. Here, the praising of the qualities of the Blessed One occurs by equating him with the sun, endowed with qualities known as giving delight and light. "Filled with joy, with delight, thus it is," and, "the abundance of light," and, "filled with the abundance of light, thus it is," and, "dispels the darkness," are the sentences. Even if not shown in the example, censure that should be done to someone, by equating them with some object endowed with bad qualities, should be seen in this way. 304. While proving another meaning, some result similar to that; is shown, either bad or good, that is the illustration. 304. He shows the illustration, beginning with "atthantara". While proving another meaning, something else appropriate that needs to be shown, by some object as the cause, some result similar to that very other meaning, either bad or good, is shown, that such a characteristic would be an illustration. 304. Now he shows the figure of speech, illustration, beginning with "atthantari". While proving another meaning, another appropriate action that needs to be pointed out, by some object that is proving, some result similar to that other meaning, either bad or good, is shown by the objects, that such a result is called an illustration. And the meaning, and that other, and different, and, similar to that other meaning, and, is shown, and. Viggaho. Showing the Unpleasant Result 305. At the arising of the Sage, Evils go to ruin, Indicating the painful end Of those opposed to the King of Dhamma. 305. "Udayā," etc. By the arising, the manifestation, of the Sage, the great sage, evils such as greed go to ruin, to destruction, it is said. He shows a result similar to the meaning of the ruin of evil preceded by arising. What do they do? The King of Dhamma is the king who does not depart from the Dhamma, and the Sage is united, indicating the painful end of those opposed to him, the state of having a bad, opposed end, because this showing of the unpleasant result is due to opposition to the King of Dhamma, because ruin is undesirable. 305. Now he gives an example with "udayā," etc. By the arising of the Sage, the great sage, in the world, evils such as greed, indicating, making clear, the painful end, the undesirable end, of those opposed to the King of Dhamma, by kings endowed with the royal virtues, or by those opposed to the Sage, the lord of the Dhamma, go to ruin, attain decline. Here, with the first half, a meaning is shown, namely the ruin of evil preceded by arising, with the second half, he shows the unpleasant result similar to that, namely the painful end due to opposition. This unpleasant result is due to opposition to the King of Dhamma, because ruin is undesirable. "Of the chief of ascetics," and "a king endowed with Dhamma," or "a king in the Dhamma," and "opposed to him," and "the state of those whose end is bad and deformed," are phrases. Showing the Pleasant Result 306. The Sage, Whose feet were placed on the heads Of the wondrous lotuses, Made known his supreme wonder in the world. 306. "Siro," etc. The Sage, by whom the feet were placed on the head, on the top, of the wondrous lotuses that arose breaking through the earth for the purpose of receiving the pair of lotus-like feet of the Blessed One, endowed with wondrous qualities. He shows a result similar to the meaning of placing the feet on the lotuses. Shows the mark. Makes known his supreme wonderful state. This is the desired result, a demonstration, an explanation of the Buddha's wonderful meaning. 306. "Siro" etc. This Jina, because he split the earth and rose up to receive his feet in a wonderful way, with his feet placed on the heads of lotuses suitable for the striking of letters, with his foot placed on the head, makes known, makes understood, his supreme wonderfulness, his exceedingly wonderful quality, in the world, in the sentient world.