English
The Teacher's feet are delightful with rows of nails, pleasing with rows of nails; the rows of nails are radiant with rays, shining with rays; the rays, lights, are unique in dispelling darkness, having the function of destroying darkness without assistance, and shine. Here, because the feet, etc., the former words, are qualified by the successive qualifiers that affirm being delightful with rows of nails, etc., this is called a garland of affirmations. And the row of nails is a line of nails, and delightful with rows of nails, and radiant with rays, and the dispelling of darkness is destruction, and that is the one flavor, the function of these rays, such is the explanation. A Garland of Negations 317. Not content is a monk never, Contentment not struck by attachment; Attachment, which for beings, Not bringing endless woe. 317. "Not content," etc. Whoever is not content, in terms of contentment with the four requisites, is never called a monk. And whoever is struck by attachment, by craving, is not called contentment. That which does not bring endless woe to beings, to sentient beings, is not called attachment. Because of the progression of qualifiers in terms of negating being a monk, etc., of not content, etc., this is a garland of negations. 317. "Not content," etc. Not content, not content with any of the twelve kinds of contentment shown in the four requisites, such a monk is not a bhikkhu. Struck by attachment, struck by craving, is not contentment. That which does not bring endless woe to beings, which does not cause limitless suffering to beings, is not attachment. Of not content, etc. Because the specifications operate by negating qualities such as the state of a renunciate, this is called a negation-only garland. The term "unsatisfied" stands as common to the entire community of beings, including renunciates; "unsatisfied" is the adjective because it is established in the parts designated as all beings other than renunciates, meaning those who are not renunciates; "not a renunciate" is the specification. In the remaining cases as well, the relationship of adjective and noun should be connected appropriately according to the stated rule. And the sentence is: because it does not satisfy, and because it is struck by attachment, and because there is no end to them, and because they are misfortunes, and because it brings them. 318. Where abundant adornment, mutually, of things; Even without similarity, that is mutual embellishment. 318. He speaks of reciprocity with "where," etc. Where, even without similarity, the things, the meanings of the words, are mutually abundant adornment, that is called mutual embellishment, an ornament. 318. Now he shows the figure of speech of reciprocity with "where," etc. Where, in a figure of speech, even without similarity, things mutually have abundant adornment, the state of being adorned and adorning, that is mutual embellishment. The dissolution is: abundant and adornment, and the state of them, and one and another. Here, in "mutually," the indeclinable "anta" is the sixth case, and it should be stated by making "abundant adornment" its specification, since it is numbered. The adorning thing in relation to the adorned, and the adorned thing in relation to that, is called mutual. The figure of speech of the lamp is also named after it because it has that meaning. 319. A halo of light, by that, the sage, kinsman of the world; Attains great beauty, and he too, by that same, such. 319. He exemplifies with "halo of light," etc. Easily understood. 319. Now he exemplifies with "halo of light," etc. A halo of light, a circle of radiant light, by that sage, the kinsman of the world, as the instrument, attains, enjoys great, or worthy of great reverence, beauty, splendor; and that sage too, by that same, such by that very fathom-halo, it attains such beauty. Of two objects, incomparable to each other, numbered as fathom-halo-sages, the fathom-halo in the first sentence is the adorned, the meaning of the word "sage" is the adornment. In the subsequent sentence, these two, in reverse, are the adorned and the adornment. "A circle of rays," and "a fathom is indeed a circle of rays," and "the world is a friend, an asset," and "it appears like that," are the analyses. 320. The statement of co-existence, Of action and of quality; "Sahavutti" is to be known, Its example is as follows. 320. He speaks of Sahavutti with "kathana" etc. It is easily understood. 320. Now he shows Sahavutti with "kathana" etc. The statement of the co-existence, the togetherness, of two things, of action and of quality, is to be known as Sahavutti. Its example is to be seen in the manner to be spoken of, as follows. "Together with" is "saha," "being" is "bhavana," and "the statement of co-existence" is the analysis. Co-existence is of the meanings of the words moon, rays, nails, etc. Even so, since that togetherness of theirs occurs in whatever action or quality, the togetherness is of action and qualities, and so it is said, "The statement of co-existence, of action and of quality." Action-Sahavutti 321. Shine the rays of the moon, Together with the Teacher's nail-rays; And expands with the moon, Together, that moon-face's radiance. 321. "Jalanti" etc. "Samaṃ" means together, that Teacher's moon-face's radiance. The rest is easily understood. Here, since the co-existence of the actions of shining and expanding, common to both, is stated, this is action-Sahavutti. 321. Now he shows the example as promised, with "jalanti" etc. The Teacher's nail-rays, the nail-beams of the Teacher, shine together with the moon's rays, and that moon-face's radiance expands together with the moon. Here, since the co-existence of the actions of shining and expanding, which are common to the meanings of both words, is stated, this is action- It is called association of qualities. "The rays of the moon," "the rays of the nails," "the mouth of that teacher," and "the moon-like being" are all phrases referring to the moon. "Samaṃ" is a particle synonymous with "saha." Association of Qualities 322. With the arising of the Conqueror, defiled, with the minds of the wicked; Evil, the directions are very pure, with the minds of the virtuous. 322. "Jinodayena" etc. With the arising of the Conqueror, as an instrumental cause or reason, evil is defiled, stained, with the minds of the wicked; with the minds of the virtuous, the directions, even the ten directions, are very pure, exceedingly stainless, because the minds of the virtuous are surrounded by garlands of purity, due to the removal of evil. Here, the co-existence of defilement and purity, which are related by reason, is stated, therefore this is the association of qualities. 322. "Jino" etc. With the arising of the Conqueror, the appearance of the Buddha who conquered Māra, as an instrumental cause or reason, evil, the qualities of greed etc., is defiled, stained, with the minds of the wicked, with the minds of the wicked. By this very arising of the Conqueror, the directions, the ten directions, are very pure with the minds of the virtuous, because the garland of fame is spread throughout the three worlds due to the removal of evils from the minds of the virtuous, exceedingly stainless. Because the co-existence of the quality of defilement and purity, which is common to both terms, is stated, this is called the association of qualities. "The arising of the Conqueror," "the minds of the wicked," "gone is the stain from these," "very exceedingly pure," "those who are virtuous," and "their minds" are all phrases. 323. Where the association is seen, of terms that are contradictory; For the purpose of expressing excellence, that is considered contradiction. 323. He explains contradiction, "virodhīna" etc. Where, in a particular expression, the association, the proximity, of contradictory things, such as actions, is seen, for what purpose? For the purpose of expressing, of stating, excellence, that is considered contradiction. 323. Now he shows the figure of speech of contradiction, with "virodhīna" etc. Where It is said that the figure of speech called "virodhita" (contradiction) is the statement for emphasizing a particular excellence, for describing something worthy of praise, and for showing the connection, the establishment, and the relationship of contradictory meanings of words, actions, qualities, etc., which are mutually opposed. The sentence is: "These qualities, etc., have contradiction," and "It is a showing of connection and relationship," and "It is a statement of excellence and superiority," and "The state of the contradictory is uncontained." The figure of speech "virodhitādīpaka" is named after its meaning. 324. Qualities, sweet by nature, even of the world's sole friend, When cultivated by evil-doers, utterly corrupt the mind. 324. He gives an example, beginning with "Qualities." Qualities such as arahantship, sweet by nature, skilled at pleasing good people, even of the world's sole friend, the world's lord, when cultivated by evil-doers, utterly corrupt the minds of those evil-doers, agitating them by producing faults, [thinking] "Such is the excellence of his qualities." Here, it should be seen that there is a contradiction between the qualities, which are sweet by nature and fit to produce special joy, and the utter corruption. 324. He gives an example, beginning with "Qualities." The qualities of the Buddha, the sole friend of the world, such as arahantship, although sweet by nature, when cultivated by evil-doers, utterly corrupt, exceedingly anger, the minds of the evil-doers. Thus, his excellence of qualities exists, which cannot be tolerated by those of inferior inclinations.