English
In the pressing of her breasts, the squeezing of her breasts, the space is too crowded, without room. Here, to say that the breasts are large, the statement is tainted by the fault of overstatement because even the sky, known in the world as vast, is surpassed. 57. Devoid of collective meaning, That is devoid of meaning, as: "The cow's son, the bull, Ate grass and drank water." 57. "Samudāyi," etc. The meaning of the collective, from the context, the connection of words, the sentence, the subject, the essential, the characteristic of the relationship between action and agent, the conventional, from that devoid, absent, empty, without [not (ka.)] merely the meaning of the word, since there is no deviation from it anywhere, such is called devoid of meaning. For in "gāviputto," etc., collective meaning is not possible. 57. "Samudāyi," etc. Devoid of collective meaning, that is, the meaning appropriate to usage, absent, gone, from the collective meaning, which is the collection of words constituting a sentence connected by relationships of qualifier and qualified, action and agent; or empty of collective meaning, since the meaning of the parts is always available, that sentence is called devoid of meaning. He illustrates with "yathi," etc., "The cow's son, the bull, the ox, ate grass, drank water." Here, apart from the meaning of the parts, there is no specific meaning conveyed by the collective, so it is said to be devoid of collective meaning. 58. Where there is harshness in the structure, That is harsh in structure, as: "Harsh, pegs, worn out, Sown in the field, it yields abundantly." 58. "Bandhe," etc. "Kharāiccādikaṃ" is harsh in structure because of the absence of pleasantness and beauty; harsh, rough, pegs, stakes, etc., worn out, decayed, therefore, sown in the field, the rice field, it yields abundantly, produces. Fault of diction. 58. "Bandhe" etc. In "bandhe," a body of binding, harshness occurs in the sentence due to the absence of ease in listening, that sentence is called "bandhapharusa." As, for example. Because hard, rough, and thorny stumps are worn out, therefore, the seed sown in the field exceedingly bears fruit. The description of faults of diction is finished. Description of Faults of Sentence Meaning 59. The characteristics of Apakkama etc., are to be understood by their meanings; I will now show, examples of these. 59. "Ñeyya" etc. The characteristic, in the sense that an example is understood by it, of those mentioned, such as Apakkama, is to be understood by following the meaning, in the sense of "Apakkama" where the order is gone, etc., according to the meaning. Now, having indicated the faults of diction, at this opportune time, I will show and reveal examples of these, such as Apakkama. 59. Now, according to the order of mention, he distinguishes the faults of meaning such as Apakkama, with "ñeyya" etc. The characteristic of Apakkama etc., such as Apakkama, Ocityahīna, etc., the cause of the unimpaired activity of the intellect concerning Apakkama etc., is to be known by the knowledge that follows the meaning, in the sense of the statement "where the order is gone," etc., it is said that the individual characteristic is not stated. Now, I will show examples of these, such as Apakkama. "Anvattha," following the meaning, is the separation of "vasoti" of the knowledge of the meaning. There, Apakkama, as in 60. Cultivation, giving, morality, well accomplished here; Are means to enjoyment, heaven, and Nibbāna, there is no doubt. 60. "Bhāvanā" etc. Well accomplished with the attainment of the cause of non-greed etc., with respect. Here, the causes of enjoyment, heaven, and Nibbāna are, in order, giving, morality, and cultivation, not cultivation, giving, and morality. 60. There, among those such as Apakkama, Apakkama, as in, the example of Apakkama is thus. Ocityahīna. The meaning should be understood thus, even in cases like "yathātyādi." "Bhāvanī," etc. Here, in this existence, those things that are well accomplished, accomplished with diligence due to the attainment of causes like non-greed, those accumulations of generosity, morality, and meditation, which are the means to enjoyment, heaven, and nibbāna, the objects of enjoyment and consumption, such as good birth, long life, health, and nibbāna itself, are the means to these. There is no doubt, there is no doubt in giving results that are similar, dissimilar, or contrary. Here, however, the causes of enjoyment, heaven, and nibbāna are, respectively, generosity, morality, and meditation, so the order of results contradicts the order of causes, and this is called "kamāpetaṃ." As in "ocityahīnaṃ yathā": 61. More worthy of reverence in the world, Am I, the only one, constantly. All virtues are in me alone, Since they have accumulated. 61. "Pūjanīyi," etc. Because, for whatever reason, all virtues, such as morality, have accumulated, have become a heap, in me alone, the only one, therefore, in this world of beings, I alone, the only one, am constantly, perpetually, more worthy of reverence, exceedingly worthy of worship. Such self-praise is unappealing to a good person. 61. "Pūjanīyatare," etc. Because, for whatever reason, all virtues, such as morality, have accumulated, have become a heap, in me alone, the second to none, therefore, in the world, in the world of beings, I alone, the second to none, am constantly, perpetually, more worthy of reverence, exceedingly worthy of worship. Thus, due to self-praise, there is a decline in propriety, and this is called "ocityahīnaṃ." As also: 62. If asked, how could I not give, Even my life? Yet, with the gift of my son, My heart trembles. 62. "Yācito," etc. Here, the statement of the trembling of the heart at the gift of a son is inappropriate to the generosity shown in saying, "If they ask, I would give even my life to those who ask," which is what Vessantara said. 62. As also, an example of "ocityahīnaṃ" should be seen thus: "yācito," etc. If asked, asked by beggars, how could I not give even my life? Yet, even with such a generous intention, my heart trembles, shakes, with the gift of my son. Here, Vessa For Antara to say, "If they should ask, I would give even my life to beggars," after having made such a vow, and then to describe the heart-stopping act of giving away his son, is unbecoming and lacks propriety, as it is an excessive display of generosity. Like Bhaggari's verse: 63. Trust in women, or in the wicked, Is never fitting; Nor in poison, a raging river, Disease, or the royal court. 63. "Itthīnaṃ," etc. Nopapajjate: is not fitting, is not proper. Here, the abandonment of the genitive case in relation, and the indication of the locative case in the base with "vise," etc., is a breach of the meaning style. The omission of the "ca" conjunction at the beginning and middle is a breach of the sound style; since the styles are endless, the breaches are also endless. This example is merely a direction. 63. "Itthīnaṃ," etc. Trust in women and in the wicked, trust through association and so on, is not fitting, because it does not prevent the possibility of harm. Nor is trust fitting in poison, in the Singavati River, which is a haunt of crocodiles, in a growing disease, or in the royal court, which causes execution and imprisonment. Here, beginning with the genitive case in relation and then abandoning it to use the locative case, both the meaning style and the sound style are broken by omitting the "ca" conjunction at the beginning and middle. One using the "ca" conjunction should connect it either at the beginning, or at the end, or individually. Such usage is called a breach of style. Because styles are many, faults of style are also of many kinds. This is merely a preliminary indication. Like something doubtful: 64. His eyes, delighted by the moon-like light Of the Sage, Are like a path trod, Made joyful by the sight of cow tracks. 64. "Munindi," etc. Like the moon is candimā, the Sage is like the moon, the seeing of that is ālokanaṃ, ālokanaṃ is light or brightness, in that is delight, that is lolāni, unsteady, locanāni, eyes, he whose eyes are so, that person is avakkanto, gone down, entered, pantho, the path by which, avakkantapantho, like the rays of the qualities, or by the sight of the cow track, because it indicates the accomplishment of desired things, is pīṇito, delighted, here the "go" A doubt arises, because it is understood even by the sight of a cow. 64. "Munindi," etc. The person whose eyes flutter with the delight of the nectar of the light of Muninda-Candima, meaning one who has entered the path, like one who has left the road, has entered the path for the sake of seeing the Buddha. He is delighted by the sight of cows, meaning by the sight of the rays called cows, or by the sight of auspicious and esteemed cows. Here, because the meaning is understood even by "the sight of cows," doubt arises, therefore it is called doubtful. And the explanation is: "By whom the path is abandoned," and "the sight of the rays of cows, or of a cow," and "delighted by the sight of cows." 65. That which makes the meaning of the sentence difficult to understand is considered rustic, as in: "This man, full of vigor, rested after killing the enemy." 65. "Vākya," etc. Having killed, having struck down the enemy, this man, this person, full of vigor, a hero, rested, was confident. This meaning is not difficult to understand. Having killed utterly, this man, full of vigor, of appropriate origin, rested. This meaning is difficult to understand. 65. Because the characteristic is not clear in terms of its inherent meaning, he illustrates the characteristic with an example, beginning with "vākyatthato." That which makes the meaning of the sentence difficult to understand, revealing something contradictory, is considered rustic. He illustrates with "yathā." Having killed, having slain the enemy,