English
, and in the sixty-four arts of dance and song, the use of the term "bhinnachajja" for one of the seven notes shown, "chajja, usabha, gandhara, majjhima, pancama, dhevata, nisada," due to the practice of using the term in a collective sense, and the transgression of the treatise's characteristics, and the transgression of worldly conventions, such as "fire is cold, sandalwood is hot, khadira wood is without sap, eranda wood has sap," and the statement contradicting the reasoning similar to the establishment of form even when the formless state of sleep is stated, and the statement transgressing the respective scriptural teachings, all show the obviousness of the contradictory nature. That is, the intention is not to show an example. The non-contradiction of these very things that are contrary to place, etc., is seen right here in the avoidance of the fault of contradictory words with "by the power of the Bodhisattva," etc. Contradiction with place...pe... villages, that exists for him, therefore, is contrary to place...pe... This is intended in the sense of censure. 35. That which, not being understood, Must be stated by bringing [another word], they call neyya; Just as all the directions, being white, Shine in the night. 35. "Yaṃ" etc. Not understood from the word or from the meaning, otherwise there is no understanding, because there is no other text. For he will say, "Understanding is difficult, transgressing the power of the word." Whatever word, having brought and stated, that they call neyya. He gives an example with "yathā". All, that is, all ten directions, east direction, etc., shine, gleam, being white, bright in the night, in the darkness; in so much that is specified, the neyyatta is here in the moonbeams. 35. Now he gives an example of the fault of neyya with "yaṃ" etc. Whatever word, not being understood by another word, or by the meaning expressed by it, that "this is its meaning" is not known, and must be stated by bringing another word, therefore, another word must be brought and stated, that they call neyya, the ancients call it "neyya fault". As there is such an example there, "all the directions, being white, shine in the night". All the directions, east, south, etc., ten directions, being white, bright, shine, gleam in the night, in the darkness. Here, the adjective of direction, the quality of whiteness, from where did it arise in the peaks of Kailasa, the walls of lime, the moonbeams, etc., because it is not desired, to remove the other, a word denoting moonbeams, etc., must be brought and stated that whiteness is by this, therefore the word "white" is corrupted by the fault of neyya. Understood is known, not understood is not known. Here, the "a" is in prohibitive negation. 36. The wise do not consider such [a thing] much, Everywhere, in all [matters]; Understanding is difficult, Transgressing the power of the word. 36. To show that the wise desire what is not understood, he says "ne" etc. Such a thing as was said in the immediately preceding To be interpreted, to be led, All the wise know, Knowers of meaning, everywhere, in prose and so on, Do not highly esteem, do not approve, do not use. Why do they not highly esteem? he says, "Difficult" and so on. Indeed, understanding, comprehension of meaning, And the word as its expression, And the ability, transgressing the rule, abandoning non-indication, A transgressor of the power of words is difficult, not to be obtained. Neither supported by rule, nor supported by word, is the meaning. It is not understood, as if only established in the mind, is the meaning. Therefore, from the word, or from the meaning, to be understood is not to be led, The opposite of that is to be interpreted, to be understood. 36. Showing that this un-understood word is not approved by the wise, he says, "Not like this" and so on. Such, as said, to be interpreted, all the wise, Everywhere, in prose and verse and so on, Do not highly esteem, do not approve, do not use. Understanding, comprehension of meaning, A transgressor of the power of words, The word called expression, and the power called rule, Transgressing and proceeding, is difficult, because of the absence of such usage, it is difficult. That meaning, coming from the word, or coming from the rule, Is not, by what is established in the mind of the speaker, understood, That word is a fault of interpretation, so all poets avoid it, is the intention. "Showing respect" in the sentence, "highly esteem" is a nominal verb. Transgressing the power of words by nature, is a transgressor of the power of words. 37. May be dependent on a qualification, Which, having obtained a qualification; Is meaningful, as that, he, Sees more with the eye. 37. "May be" and so on. That word, having obtained a qualification, exists with meaning, so it is meaningful. Without a qualification, it is only the meaning that has been said. That may be dependent on a qualification. With "As that" and so on, he gives an example. When "Sees" is said, "with the eye" is indeed obtained. 37. "May be" and so on. That word, having obtained a qualification, is meaningful, with meaning, Without that, it is meaningless, that is called dependent on a qualification. That, as that, is an example of it. "That person sees that person even more with his eye." That person sees that person even more and more with his eye. Here, with "sees" already said, it is understood "with the eye." "With the eye" as a specific word is meaningful only after gaining a specification. And because there is a need for a specification, and it exists with meaning, it is a compound. 38. That which makes the specified inferior, That becomes of inferior meaning, as: The firefly with extinguished light, The sun rises. 38. "Inferior," etc. That specifying word which makes the specified, that which is to be specified, inferior, base, that specifying word would be named "of inferior meaning," whose meaning is inferior. He exemplifies with "As," etc. The sun, the radiant one, rises, approaches, by which the firefly is deprived of light. Here, in the destruction of the firefly's light, there is no praise of the sun. 38. "That which makes inferior," etc. That word which makes the specified inferior, that becomes of inferior meaning. As in the example there, "The firefly with extinguished light, the sun rises." The sun, the radiant one, rises, ascends, by which the fireflies are made lightless. By this specification, "firefly with extinguished light," the expression of the subjugation of the firefly, which has gained a base light, is indeed a criticism of the thousand-rayed one, not praise, thus the specified becomes of inferior meaning. And because the meaning is inferior, and there is no light in them, and they are made lightless, and the fireflies by which the light is extinguished, is the explanation. 39. That which is merely to fill the line, Is considered meaningless; As, indeed, I venerate the Buddha's, Lotus-like feet also. 39. Because the words "indeed" and "also" are merely to fill the line, they are meaningless. It is a fault of specifying and specified words. 39. "To fill the line," etc. That word which is merely to fill the line, which is only to fill the fourth part, that is considered known as meaningless. The word "as" has the meaning stated. He venerates the lotus-like feet, the lotus feet of the Buddha. Here, "indeed" and "also." It is meaningless, merely filling the lines, because it doesn't lead to any meaning in those contexts. The word "only" is used for emphasis. It is a fault of adjective and noun mismatch. The description of word faults is finished. Description of Sentence Faults 40. What is said in word and meaning, is said again; That is one-meaning, like, "Water-giver, the cloud shines." 40. "Saddato" etc. Because of the repeated use of the same word in the same meaning by the word, and because of the repeated explanation of the same thing without distinction by the meaning, the form of the word-meaning which has been used is used again in which sentence, after translating that one-meaning, it is prescribed by "yathe". "Vāriṃ dadātīti vārido." This water-giver, the cloud shines. Considering only the giving of water, this is one-meaning in word. 40. Now, according to the order, he indicates the sentence fault with "saddato" etc. The form of the word-meaning which has been used by the word and the meaning is used again in which sentence, that sentence is a fault called one-meaning. The example is "yathi" etc. The water-giver, this water-giving cloud shines. Because only the giving of water is mentioned without the qualifying "water-giver" etc., it is called one-meaning in word. And like 41. Abandoning the seeds of heretical sprouts, the views here; He pleases the very pleased, the great sage, the great people. 41. Abandoning the seeds of the sprouts of the heretics, the sixty-two views that are the cause of origin, that great sage, the fully enlightened Buddha, pleases the very pleased, the abundant in pleasure, great people in this world. This is another example. Because the meaning of pleasure is mentioned in "pleased, pleases", this is one-meaning in meaning. 41. "Titthiyi" etc. That great sage, the seeds of heretical sprouts, the origin of the sprouts of the heretics, Leaving behind, abandoning, the grounds for dispute, the sixty-two views, different kinds of eternalism and so on, here in this world, he pleases himself, he pleases the great multitude. Because the meaning of pleasing, which is expressed by the word "pleasing", is also expressed by the verb "pleases", although the words are different, the meaning is the same, this is an example of sameness of meaning. The heretics are like sprouts, their views are like seeds, gone into views, or views are like those gone into, is the analysis. 42. Interruption of the commenced sequence, is like a broken style, some wisdom, some virtue, even nature, alas, is yours. 42.