English
Thus, these riddles and puzzles, conceived by ancient teachers, are not entirely and invariably sweet, not to be savored due to the absence of either the flavor of meaning or the flavor of sound, and for this reason, the weariness arising in the students is fear, therefore, I neglect them due to the weariness or the fear arising from them, this should be connected. 33. Having thus stated the twofold nature as easy and difficult, for the manifestation of the poets' ability, with purpose. And in the case of riddles, for amusements and games, in assemblies, for deceiving others, he indicates the reason for not mentioning those that are useful, such as yamakas, with "yamaka," etc. That yamaka, the kinds of yamaka, as mentioned, easy and difficult, etc., and the riddles, the riddles of samāgabhā, etc., defined by the ancients, all these are not entirely sweet, because of the necessary absence of the flavor of meaning or the flavor of sound to be savored, they are entirely unsweet, and for this reason, out of fear of tiring the students, or out of fear arising from the students' intolerance, I disregard them. The fear is the students' weariness itself, or fear arising from the students' weariness, such is the analysis. Here, riddles should be viewed thus: Samāgatā, vañcitā, ukkantā, pamussitāpi ca; Samānarūpā, pharusā, saṅkhyātā ca pakappitā. Athopi nāmantarikā, nibhūtā ca paheḷikā; Atho samānasaddā ca, sammuḷhā pārihārikī; Ekacchannobhayacchannā, saṃkiṇṇāti ca soḷasāti. Here is the definition: Samāgatā is when the meaning is hidden by the combination of words. Vañcitā is when deception occurs through a word established in another meaning. Ukkantā is confusing due to a very indirect usage. Pamussitā is when the sequence of words has a meaning difficult to understand. Samānarūpā has words with imposed non-primary meanings. Pharusā has sounds somehow produced by suffixes, etc. Saṅkhyātā is when a number causes confusion. Pakappitā is when the meaning of the sentence speaks otherwise. Nāmantarikā is when the name has various meanings. Nibhūtā is fixed elsewhere due to the similarity of sound with a similar meaning. Samānasaddā is accomplished through synonyms of a desired word. Sammuḷhā is confusing even when the meaning is well indicated. Pārihārikī is when the name depends on a multitude of connections. Ekacchannā occurs when the expressed meaning hides the intended meaning. Ubayacchannā occurs when both meanings are hidden. Saṃkiṇṇā is when there is a mixture of various characteristics. Herein is the meaning: by the joining of words, through the connection of terms, meanings are obscured, meanings are unmanifest, it is called "samāgatā." "Guḷhatthā" means the unmanifest is determined by the well-known, through the well-known. Even beyond this, the state of being an antecedent and a consequent should be understood thus. Where, in a riddle, deception occurs through a word established elsewhere, with a meaning well-known in another sense, it is called "vañcitā." "Atibyavahitappayogā" means exceedingly interrupted by words being used, causing delusion from that very fact, a riddle causing confusion, is called "ukkantā." That riddle whose sequence of words, the line of words, has a meaning difficult to understand, with an unintelligible designation, is called "pamussitā." "Amukhyatthāropāhitapadā" means, in a non-principal sense, words manifesting the principal sense are connected, relying on some similarity, with words that have arisen, it is called "samānarūpā." Words generated by means of suffixes and so on, by suffix-substitutions and so on, in any way whatsoever, words that have arisen, are called "pharusā." In that riddle where even the stating of a number, a calculation, causes bewilderment, that riddle is called "saṅkhyātā." In that riddle where the meaning of the sentence, the collective meaning, appears or is understood differently, in another way, it is called "pakappitā." That riddle in which, in the name, in the expressed designation, the assumption of diverse meanings, the supposition of various designations, is possible, that riddle is called "nāmantarikā." Because of the reason of similar-meaning words, due to the use of words of similar meaning, it is established in another meaning, it is fixed in another meaning, it is called "nibhūtā." That riddle which is accomplished by synonyms of a desired word, produced by synonyms of a word of desired meaning, is called "samānasaddā." Even though the meaning is well-indicated, even though connected with a shown meaning, it becomes only a state of bewilderment, the very state of confusion, it is called "sammuḷhā." That riddle in whose composition, a name being shown, the name arises from an abundance of connection, from a great amount of connection, it is called "pārihārikī." That whose content, revealing the expression, making it manifest, Nissaya concealment is support protection, that is called single-covered. When its application conceals both, the concealment of both support and supported, that is called double-covered. When there is a mixture of various characteristics, a combination of various kinds of characteristics such as coming together, that is called mixed. Now, the characteristics of coming together, etc., should be understood in order, thus: "Origin, bowing, spreading, crossing, your command, great, mindful; Long live, O Lord, accomplishing abundant fruits." This is coming together. O Lord, from your origin, bowing, spreading, crossing, thus it appears like a river. Origin, excelling in beauty. O Lord, your great mindfulness, being great, your command, bowing, spreading to people who bow to you, accomplishing abundant fruits, may it continue for a long time with excellence. Here, the meaning is hidden by the combination of origin and bowing. "One should cultivate only the auspicious, having dispelled intoxication and wickedness; A trained elephant brings to a safe city, one who serves him." This is deception. Having dispelled intoxication and wickedness, only the auspicious, even a little dear – it seems to be said that among elephants of auspicious breed, one should cultivate only an elephant of auspicious breed. The meaning is, one should cultivate only the best person. If asked, for what purpose is cultivation? In the case of the elephant, a trained elephant brings to a safe city, one who serves him, the person who cultivates him. But in the case of the person, a tamed noble person brings to the city of nibbāna, free from suffering, the person who cultivates himself, who serves himself. Here, deception is by a word that is established in the meaning of an elephant, different from the excellent meaning intended by the poet. "He bows to many virtues, this person is dear even to the wicked; Always delighted in welfare, constantly remember the Sugata." This is elevation. Its meaning will come above. Even with pervasive faults, a riddle. Because of its obscurity, it is desirable. For it is said, "Mounted on a riddle, not wicked, not defiled." Here, related words are obscured by placing them in inappropriate positions. "Face-flower, giṅgamaka, niyuruggatthanunnata; Ragged-clad, a fine man, worn by a fearful woman." This is pamussitā. Face-flower, meaning tilaka and such, giṅgamaka, a type of ornament, niyuruggatthanunnata, niyura meaning bracelet, uggatthana meaning breast cloth, unnata meaning forehead band and such, and ornaments elevated from the face, ragged-clad, a man living in old clothes is excellent for a fearful woman wearing them. Here, due to the composition with words rarely used, the meaning is difficult to understand. "Nine best jewels, are seen in the jewel mine; Of these, eight jewels, are uncommon to eight men, another." This is samānarūpā. In this jewel mine, nine best jewels are seen; of these jewels, eight jewels are uncommon to eight men, another jewel is common. These nine are the supramundane, and by considering cittīkata and such as "jewels," and the Tathāgata, the Fully Enlightened One, as the "mine," the words jewel and such are imposed on non-primary meanings. "Gods and gandhabbas find, on the great plateau of Himavant; Seven lakes with flavor, not even nāgas on uposatha." This is pharusā. On the great plateau of Himavant, on the summit of the Himalayas, gods and gandhabbas find and enjoy seven lakes with flavor and water, such as Anotatta, but not even nāgas on uposatha. This is the apparent meaning. On the great plateau of Himavant, on the great palace terrace bathed in moonlight, gods and gandhabbas playing, gandhabbas find seven notes with flavor and sweet qualities, such as chajjādi on the lute, but not even nāgas, not even noble ones, not even those observing uposatha, do not experience it. Here, those who shine are gods. Uposatho exists for them, hence uposathāti is the analysis. According to the order of characteristics, the meanings are different from the well-known and frequently used ones. By whatever slight pretext, the existence of the meaning of words like "cause." "In song-sounds, two vowels each, two, except for 'sa'; six sounds; As the eye has five colors, so the nose has six." This is enumerated. In song-sounds, there are two vowels, six sounds, except for 'sa'; excluding 'sa' from 'sa', there are usabha, gandhāra, majjhima, pañcama, dhevata, and nisāda. Here, in pairs, there are two sounds each, six sounds in total. Just as the eye has five colors, so the nose has six; because of the presence of two vowels, ī and a, in song-sounds, and because of the threefold nature of the sounds usabha, etc., excluding 'sa', and because of the presence of five colors in terms of sound and consonant in "eye," and because of the presence of six in "nose," thus it is said. Here, due to the establishment of the mentioned numerical song-sound, it is delusion-causing. "May the risen king protect you, glorious, with a red orb;