English
There is no second, indeed, like the Pārijāta tree. 202. If the meaning of a sentence is compared to the meaning of another sentence; With or without "iva," it is a simile of sentence meaning, of two kinds. With "iva" 203. The Conqueror has appeared to people afflicted by defilements; Like a cloud in the hot season to those afflicted by the heat. Without "iva" 204. The face of the Sage shines, charming and delightful; Even when the moon rises high, what is your boasting, O moon? 205. That which confuses the wise, due to different genders, etc.; This is a flaw in the simile, sometimes it is like this. 206. This swan is different in gender, reeds, and arrows. Of dissimilar words, inferior, like a servant, a soldier, a master. 207. "Like a firefly, the sun shines," is an excessive simile; Of unclear meaning, "Like a turbulent ocean, the cloud roars." 208. "A stain on the moon, like a bee," this is a simile needing something; Fragmented, the shape of a water lily, the moon with a blemish. 209. Thus in such forms, they become indifferent; The wise show regard, in usage, sometimes, indeed. 210. "This woman goes like a man," or, "She speaks like a man"; "This one is dear to me as life," "Knowledge is cherished like wealth." 211. "Like Bhava, the king shines," "Like the king of gods, he gleams"; "Enough for the sun to rise, this one, with splendor." 212. The non-distinction of the standard and the subject of comparison; The simile with hidden difference is called metaphor. 213. Concerning all objects, and the expression of a part; That twofold, again, each, according to composition, is threefold. Concerning all objects, compound: 214. Adorned with finger-petals, nail-radiance as filaments; Who does not place on their head, the lotus-feet of the silent sage? Concerning all objects, non-compound: 215. Gems, abundant virtues, compassion, cool water; Depth, unfathomableness, this evident Buddha is an ocean. Concerning all objects, mixed: 216. The moonlight is your gentle smile, silent sage, from the moon-face; This awakens well, the lotus forest of the mind. 217. This is the division in metaphor, concerning all objects; Now the division in the expression of a part is spoken. Expression of a part, compound: 218. The flower of charm and laughter, the beautiful lip-sprout; What happiness do they not find, seeing the face of the silent sage? Expression of a part, non-compound: 219. May the pair of feet of the silent sage, grant you victory; Whose nail-rays are supremely beautiful, a flag of victory over evil. Expression of a part, mixed: 220. Of the silent sage, from the moon-face with perfectly pure cheeks; The lotus forest of the heart, has become well awakened. 221. Metaphors are... Like a beautiful simile, Drawn from the commentary: "A white lotus in the water, Restless, a bee on your face; Whose mind, though steadfast, Would not be drawn by such beauty?" Fitting, in terms of fitness and so on; They are not stated separately, But are included here. 222. "The moon, a lotus in the sky," This is a fragmented simile; "A grove of mangoes, eyes," This is beautiful and so on. 223. There is no limit To the variations of simile and metaphor; That which is not stated Is to be understood by inference. 224. The repeated utterance Of meaning, of words, Or of both, Is known as repetition. Repetition of Meaning 225. This mass of glory of the Buddha Captivates all minds, Fills the ten directions, And possesses purity. Repetition of Words 226. The radiance of the body of the Sage Illuminates all directions; And all are illuminated, As if the light of the moon and so on were extinguished. Repetition of Both 227. The Buddha, the Conqueror, Lives having conquered the defilements, the enemy, in the world; This host of enemies lives, A heap of wicked people. 228. That which, existing in one place, Is helpful to all sentences, Is called a "luminary," And is threefold: initial, medial, and final. Initial Luminary 229. The Buddha brought forth A limitless awakening to his kinsmen, Who were worthy of guidance, And the crushing of other sects, along with all evil. Medial Luminary 230. The sight of the Sage is good, It brings immortality to people; But to other beings, It is poison, constant torment. Final Luminary 231. Utterly lovely, beautiful, Like moonlight, captivating; The moon-like face of the Conqueror, And the moon itself, whose heart would they not gladden? Garland Luminary 232. Virtue is the cause Of freedom from remorse, That is the cause of joy; That is the cause of rapture, And that is the cause of success in tranquility and so on. 233. Even with such luminaries, The garland of sentences proceeds, Each depending on the previous one; That is considered a garland luminary. 234. In this way, with little effort, The variations of the remaining luminaries Should be understood, By those of pure intellect. 235. The implication of difference, and the statement of negation; And also objection, this is threefold, according to the division of time. 236. Alone, he conquered Māra, that Jina, without an army; How then, or what, was that power of perfection of his? Objection regarding the past. 237. Why are you troubled in mind, that you have not attained the destruction of defilements? Was not that reverence paid even by Sakka to the Sugata? Objection regarding the present. 238. They will not go to the truth, the auspicious realm of the virtuous; Those very wicked ones, whose minds are overcome by wrong view. Objection regarding the future. 239. The implication of another meaning should be known, which is the proof of the meaning of a statement; All-pervading, specific, and distinguished by 'hi', is its division. 'Hi'-less all-pervading 240. Those beings, benefactors of the world, the sun and the moon also; Will go to destruction, by what is that law transgressed? 'Hi'-included all-pervading 241. The teacher of gods and humans, the master, that lord of sages also; Has gone to extinction, all conditioned things are not eternal. 'Hi'-less specific 242. The Jina leads beings from the wilderness of existence to extinction; Surely that course is fitting for those endowed with confidence. 'Hi'-included specific 243. Your very red lip, O Jina! delights the mind; For those themselves overcome by passion delight others in company. 244. Difference in similarity of things, expressible and subtle; That difference also is one, fourfold by division of fear. Expressible single difference 245. Qualities such as depth and greatness, O Jina! are like the ocean; You are equal, but the difference is in your body of this kind. Expressible double difference 246. The great being is very deep, the ocean and the Sugata also; The ocean is like a mass of antimony, the Jina has the splendor of gold. Subtle single difference 247. Not allaying heat, not cutting off desire, O gazelle-eyed one; O lord of sages! Your pair of eyes is adorned with those qualities. Subtle double difference 248. The lotus face of the lord of sages, and this difference of theirs; Her face, like a lotus, Pours forth ambrosia. 249. Where a known cause is rejected, And another cause is assigned; Or a natural state Is clearly shown, that is Vibhāvanā. Vibhāvanā with another cause. 250. Her eyes are unpainted, dark, Her lips are naturally red; Her eyebrows are even, Your beauty is unadorned. Natural Vibhāvanā. 251. Truly, wickedness does not arise, Even in the company of the wicked; But in the hearts of the virtuous, There is pure goodness. 252. The generating and the informing, Two kinds of causes there may be; Their enumeration Is declared for the sake of embellishment. 253. According to the action of being or non-being, Or according to the cause of the mind; Infinite are their distinctions, This is just a brief example. 254. Revealing the highest truth, uniquely flavored, Delighting all the mind; This teaching of the Sage, Greatly pleases my heart. The generating cause by the action of being. 255. Through association with the wise, Through devotion to the Good Dhamma; And through restraint of the senses, There may be the stilling of suffering. The generating cause by the action of non-being. 256. O Sage, your face, like the moon, Shines with lovely serenity; Clearly shows that your mind Is free from evil. The informing cause by the action of being. 257. Why do your blessed lotus hands Contract, when, O Sage! The tender rays of the sun Touch your pair of feet? The mental cause of inappropriate action. 258. They contract the lotus hands Of beings here; O Sage! The rays Of the moon-like nails of your feet. The mental cause of appropriate action. 29. The enumeration of the mentioned Terms in order; Is called 'Saṅkhyāna', Or Yathāsaṅkhyaṃ, also in order. 260. With speech, laughter, and grace, O Sage! Your victories; The cuckoos and lotuses, Enjoy the forest and the water. 261. There may be a name dearer Than the thing itself; This is the exceeding Representation of the beloved. 262. Joy has arisen in me, O Peaceful One! At the sight of you; May this joy arise again, At the sight of you again. 263. By the described simile, a, of the meaning intended in the subject; This is called condensed expression, due to its nature of abbreviating the meaning. 264. That one is different with specific qualifiers, non-different specific qualifiers; And there is another one in meaning, different and non-different specific qualifiers. Non-different specific qualifier 265. Pure, bestowing the nectar of immortality, a repository of excellent jewels; Deep is this ocean, produced by me through merit. Different and non-different specific qualifier 266. The essence is the desired meaning, adorned with fruits and flowers; This unique wish-fulfilling tree has arisen with good shade. 267.