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Thus, in the Subodhālaṅkāra composed by the Venerable Saṅgharakkhita Mahāsāmi, The first chapter is called The Understanding of Faults. 2. Second Chapter: Understanding the Avoidance of Faults 68. Sometimes, by the skill of the poet, all this contradiction; Transcends the enumeration of faults and enters the path of virtue. 69. Therefore, so that there may be no contradiction in what has been said; Now, the understanding of the avoidance of faults is being led forth. There, as for the avoidance of contradictory meaning, 70. While enjoying the sight of ripe rice, bringing happiness; How then can this cloud, clear, bring happiness to people? Or as for, 71. You are also the leader, a serpent, Gotama also of great wisdom; Even if well-made, devoid of flavor, your path is pleasing to my mind, O Lord. As for the unexpressed meaning, 72. How, in the absence of such qualities, does a wicked person please the world? He shines. Like those, what could a firefly be? 73. Mounted on a riddle, not wicked, not soiled; A beloved, pleasant embrace, or not embracing? 74. One should not use a yamaka, with a desired soiled word; Then another yamaka, all of it like made of that. As with contradictions of place: 75. By the Bodhisatta's power, water lilies were on land; Seeming to dispel for a long time, the discomfort of dwelling in that water. As with contradictions of time: 76. A great, powerful, backbiting, gentle breeze of the sage; A wind blowing in all seasons, shaking the flowers equally. As with contradictions of art: 77. The Buddha immersed in thought, on the virtues of Pañcasikha; That discord of the lute's tone, does it not displease some people? As with contradictions of the world: 78. He calculates the universe, cool even with sandalwood; The heart of the Sambodhisatta, filled with burning coals. As with contradictions of logic: 79. Though you have abandoned existence, you are brought near to existence; Homage to you, chief of sages, essence of inconceivable virtues. As with contradictions of scripture: 80. He does not speak to anyone, a striving one by verbal intimation; Knowingly lying, he would incur a dukkata offense. As with what needs interpretation: 81. The gain of sandalwood ointment from a mirage, cool from a mirage; All these white directions, shine exceedingly. Or as: 82. The mind-delighting Māra, the coquetry of women's adornment; Not approved by the Conqueror, the fire in Māra's heart. As with what needs a qualifier: 83. Even after the offense has passed, this enemy sees that person; With eyes that have become red with anger, even more. As with what is of low meaning: 84. A wise person destroys the influence of even small evils; Even a firefly, brought without brightness, becomes luminous. As with what is meaningless: 85. One should not add a word anywhere, to fill the foot, As I venerate the excellent lotus feet of the lord of sages. 86. Fear, anger, praise, and so on, if such a distinction exists; The fault of wanting to speak is desired, not oneness there. As: 87. Snake, snake! Now then, turn back from there, If you wish to live, why do you approach it? Like Bhaggarīti's 88. Whatever surpassing beauty, whatever lovely charm; Whatever surpassing grace, Oh! The Buddha's glorious arising. 89. A bond that causes no delusion, unconfused, delightful; A placement of words not too far apart, the best of poets praise. Like 90. Eyes like blue lotuses, lips the color of bandhuka flowers; A nose like a golden hook, this Jina is pleasing to behold. 91. Surpassing rusticity, composed of lovely speech; Because it is the cause of delight, the composition surpasses rusticity. Like 92. The lustful executioner torments me, so cruel yet kind; Being in such distress, even if happy, why do you ignore me? 93. A loss of restraint, it is not now led again; Because there is no fear of blame, it is considered inferior by those. Like Kamaccuta's 94. You are of noble character, therefore adoration is directed to you; Give me a country or a village, or a beautiful field. Like Ativutta's 95. Born from the moon of the Sage, from the rays of a mass of glory; All this space is not enough for its expansion. 96. Speech of those with disturbed minds, meaningless, blameless; Therefore, for the mad and others, that speech is faulty elsewhere. Like 97. The ocean is being drunk, I am today greatly afflicted by old age; These clouds are thundering, beloved is Sakka's Airāvana. 98. Too delicate, unopposed, influenced by the power of manifest existence; That composition, harsh in its binding, would corrupt the fault. Like 99. Seeing the splendor of form, hearing sweet speech; The virtuous wander in the Buddha's time, indifferent to play. Like Apakkama's 100. Cultivation, giving, morality, properly accomplished here; Are the means to Nibbāna, enjoyment, heaven, etc., without doubt. 101. A specific subject is mentioned, if there is such a distinction; In the unmentioned, there is no fault in violating the rule. Like 102. Skillful, unskillful, unexpressed, done. These are the last. Unspecified is the corrupting, not corrupting the first two. 103. In the absence of qualities, in a similar cause; Lack of propriety is an offense, not for one who speaks the truth. 104. Propriety should be understood, well-known in the world with respect; From meaning, instruction, and origin, by good people, eminent poets. 105. Knowing the power of propriety, one should avoid impropriety; Then, with the cultivation of propriety, The nourishment of flavor will occur. For example, 106. He who, with Māra's army near, the sound of victory near; Did not consider it worth a blade of grass, may that Jina grant you victory. 107. Beginning, agent, action, etc., in transgression and violation of order; This is a breach of style, it finds no refuge anywhere. For example, 108. Trust in wicked people, in women, is not appropriate; Like poison, a horned animal, disease, a river, and a royal family. For example, 109. With medicine properly prepared, in the pure Triple Gem; Cultivate faith always, in the virtuous and the good. As for the doubtful, 110. The moon-like lord of sages, with eyes eager for flavor; Like a person on a diverted path, delighted by the sight of rays. 111. If anything is used for doubt, even for play or other reason; There is no fault, it is properly presented as doubtful. For example, 112. Having gone to a second abode, from the teacher's own house; We shall surely attain happiness through study and the like. 113. "She is a fortunate sister of this one," and so on; Is not called "rustic" by any poets whatsoever. 114. With the removal of bad ornaments, the transgression of good ornaments; In the determination of ornaments, it will become manifest. 115. To avoid faults, this is the best advice, Done by me through following other treatises; Having understood this with great respect for the eminent teachers, One desiring fame should avoid faults completely. Thus, in the Subodhālaṅkāra composed by Saṅgharakkhita Mahāsāmi, The second chapter is called The Understanding of the Avoidance of Faults. 3. Guṇāvabodha-tatiyapariccheda Connection 116. Qualities arise from that, from the transcendence of faults; Da Then I will tell you of those, who adorn sounds. On the kinds of sound ornaments 117. Clarity, sweetness, evenness, delicacy; Coherence, generosity, charm, explicitness, and harmony. On the use of sound ornaments 118. A composition endowed with these qualities, Is delightful to poets; It bestows on its author, A fame that is exceedingly pure. On the definition of sound ornaments 119. A series of words whose connection is not far-fetched, Which is auspicious, And whose meaning is well-known, Generates clarity, as follows. 120. Adorning the face, Are the rays from the lips of the Sage; They shine like the rays of the dawn, Falling within a lotus. 121. Coherence is abundance of compounds, It is the life of a thunderclap; It is unconfused in a poem, As a lover is desired by his beloved. 122. The gentle smile of the Lord of Sages, Anointed with sandalwood; His white shoots, Are not shoots of the lower lip. 123. The transformation that occurs here, In the subject matter of words and meanings, Whether from compounds or expansions, That too is coherence, as follows. 124. Having illuminated the Good Dhamma, Having ferried across beings together with the gods; Having blazed like a mass of fire, He was extinguished together with his disciples. 125. May the bones of my head, Even when reduced to dust; Be sprinkled by the merit, On the lotus-like pair of feet of the Conqueror. 126. Here, constant reverence, Is clearly seen; This quality arises, From the application of sharp wisdom. 127. Sweetness is the connection of words, It is twofold by way of assonance; It may be a smooth sound in the former case, And repetition of letters in the latter, as follows. 128. When that foremost of Sages, Attained complete enlightenment; From then on, a great festival, Arose in the world for the Dhamma. 129. Those gentle smiles of the Lord of Sages, Like a mass of jasmine flowers; Seem to run after, Laughing with moon-like radiance. 130. Assonance is not praised, With all soft letters; Like this garland of jasmine flowers, With bees lingering and buzzing. 131. Evenness occurs in three ways, With soft letters alone, Or with distinct letters alone, Or with mixed letters, as follows. Evenness with soft letters alone 132. Speaking like a cuckoo, A delightful discourse of the sage; It pleases the heart, And bestows serenity. Pure Equanimity 133. The Venerable One, worthy of reverence, The destroyer of becoming; Who, desiring the means to becoming, Would not revere the Lord? Mixed Equanimity 134. Having gained contact with sandalwood, Fragrant is the Malayan breeze;