English
this man, full of vigor, a hero, rested, became free from fatigue. This meaning is desirable. Having killed excessively, having transgressed, this man, full of vigor, of accumulated origin, of accumulated merit, rested through effort, became free from effort. Because this meaning is unsuitable, it is rustic. The explanation is: "He has vigor, effort, or origin." 66. That is a faulty embellishment, where there is a defect in the embellishment; in the description of that embellishment, the form will become clear. 66. "Duṭṭhā," etc. Where, in which sentence, there is a defect, a deformity, in the embellishments, that is a faulty embellishment, a faulty embellishment. The form of Duṭṭhālaṅkāra, that flawed ornament, will be revealed, will be made clear in the section named after it, in the explanation of ornaments. There I will show it. That is the intention. 66. "Duṭṭhālaṅkari" etc. Where in a sentence there is a flaw in the ornament, or a contradiction of ornaments, that which is based on the meaning of the sentence, that sentence is called Duṭṭhālaṅkaraṇa, Duṭṭhālaṅkāra. The form of that sentence, marked by the fault of Duṭṭhālaṅkaraṇa, its true form, its characteristic, will be revealed in the explanation of ornaments, in the section that is the place for showing ornaments. Even though it is said here, it is not said again there, lest it be said again. That is the intention. Having said "Duṭṭhālaṅkati" in the introduction, now saying "Duṭṭhālaṅkaraṇa" is not contradictory, because the words alaṅkati, alaṅkaraṇa, and alaṅkāra have the same meaning. 67. Here, by way of summary, this excellent division of faults has been made by me. This alone is enough to enlighten poets, but there is more that causes weariness. Thus, in the Subodhālaṅkāra, composed by the venerable Saṅgharakkhita Mahāsāmi, the Understanding of Faults, the First Chapter. 67. Thus, having acted in accordance with the promise made, "I will tell their characteristics with examples," now he summarizes with "Kato'tri" etc., in the method of conclusion. Here, in this context, or in this chapter, this excellent division of the faults mentioned, such as faults of words, etc., has been made by me in a summary manner, not in detail, because there is no end to the countless ones. But, since it is said "in a summary manner," are there many faults explained by the ancients that have been abandoned? Here it is said, "in a summary manner" is said because the detailed method is not intended, but not by completely abandoning them. For example: "To extinguish the burning, the moth is an enemy fire," etc. Here, the word pataṅga That which is called "iṅgaṇa," which is incapable of fulfilling the desired meaning, such as "vacanti gaṇḍā," and other inauspicious and unsuitable words, is defiled and inwardly held. That which is corrupted by association with elephants, etc., which is contrary to the world, which is well-known in the teachings of the Buddha, etc., such as the aggregates of form, which is stated elsewhere, which is unconvincing, is called "nāma." This is contrary to the teachings, and that which is corrupted by association and unconvincing, etc., is included in the contradictory, and it does not differ from the inferable because it requires a reason to be brought forth. "May the god remove the defilement, the sun afflicted by Rāhu," And other expressions of incompetence are included in the unseemly. And that which is disgusting, abusive, and suggestive of other meanings is included in the vulgar and unconvincing. ( ) [(difficult to pronounce)?] And that which is connected and harsh. Here, although unseemliness and unconvincingness are faults of the sentence meaning, and harshness is a fault of the sentence, the sentence itself may be faulty due to the faults of the words and word meanings, and the sentence is distinct from the words, and when the words are faulty, the sentence meaning is also faulty. In order to show the presence or absence of various meanings in the sentence and sentence meaning due to the fault of the words, incompetence is mentioned within the faults of unseemliness, etc., in the sentence meaning. Thus, many faulty sentences have been shown by the ancients, such as "a sentence composed of contradictory words is contradictory." In "Harisamānayī," the desired meaning is lost because of "hapubbaṃ risa'mānayī." That which is combined with multiple meanings and obscurity is hidden, such as "sakko sahassagū." Thus, faults of obscurity and hidden meanings are contrary to the embellishment of clarity. And that which is disjointed in the sentence is not useful here, and a sentence contained within another sentence is a sentence within a sentence, and a sentence mixed with words from another sentence, such as "apāthyameso dissati, vejjaṃ khādatyanārata," and a sentence that is mixed up is included in the scattered. "In the Kācu garden, I saw, a creeper with five leaves; On each leaf, in vain, is a cluster of flowers." This is non-expressive and belongs to riddles. And also "ussitāsannissita," and there the poet intended to express a house with the word "uyyāna" (garden), a woman with the word "vallarī" (creeper), hands, feet, and teeth with the word "pallava" (shoot), and the beauty of nails and the luster of teeth with the word "mañcarī" (flower cluster). In the sentence meaning, things like the closing of lotuses at night are contradictory, and "virodhinilīna" is not very permissible, but not entirely by way of abandonment. This is how this summary method, completed in the manner described, causes distress to poets and learned people, generating immediate annoyance, thinking, "How could such a thing be composed even with awareness?" Furthermore, word defects such as ungrammaticality, ambiguity, synonymic redundancy, unintelligibility, irrelevance, obscurity, localism, etc.; sentence defects such as excess, deficiency, broken meter, etc.; and sentence-meaning defects such as inconsistency in introduction and conclusion, etc. If there are other such faults, intelligent people, according to the faults mentioned, are capable and competent to understand and recognize them. And in saying this, the author's intention is this: those faults that were not described in detail, I have summarized them out of fear of prolixity, but they are included in the definition. Indeed, who can exhaust their end? There, what is contrary to sound and meaning is ungrammatical. What, taking a verb or other cause as a basis, also applies to another meaning, is ambiguous when used merely as a designation, as in "ravimhihimahā" (in the sun, in the snow). However, this is correct in the sense of specification. A word coined as a synonym for a well-known designation is synonymic redundancy, as in "vaḷavāmukhena" (by the mouth of a mare), where "assavanitānanena" (by the face of a female horse) is used. What states a quality of the specified thing in a way that is completely inseparable is unintelligible, as in "kaṇhamasī" (black ink). Using something that is not relevant to the understood meaning is irrelevant, as in "atiphenilaṃ sāgaramalaṅghī" (he crossed the extremely foamy ocean). "Manuññaddhanayo pāde, khādayo kani bhanti te" (Pleasing sounds are in your feet, where do the khādaya shine?) is obscure; kani means maiden, khādaya means anklets. "Ime lāvaṇyatallā te, gallā lolavilocane" (These are your pools of beauty, cheeks with rolling eyes) is local. A hollow, a special reservoir of water; a cheek is a "galla." "The bracelet of the women of enemies who serve heaven is on the hand. The eye, without collyrium," etc., is excessive. Because widowhood is implied by "the bracelet on the hand," etc., "serving heaven" is excessive. That in which there is a deficiency of what should be said is deficient, such as "the jewel of the three worlds, the sage," etc. Here, "I venerate" is deficient. Speech accompanied by metrical flaws is manifestly broken in meter. That which is uneven in beginning and end is uneven in introduction and conclusion, and that should be understood as abandoning the established order and inserting something else. Thus, in the Subodhālaṅkāra, in the commentary named Mahāsāminā, The Chapter on the Understanding of Faults. 67. Thus, having accomplished what was promised, "I will relate the characteristics of these with examples," now, concluding with "katotre," etc., he summarizes the faults. Here, in this section or chapter, this excellent distinction of these faults, such as the previously mentioned faults of words, etc., is excellent because it is characterized by non-contradiction of the definition, the separation is without confusion, the division has been made by me in a concise manner, by a method that removes prolixity and is concise. This very concise method is indeed a cause of weariness to poets composing, producing weariness as they wonder, "How indeed shall I make such and such an application in the structure of the composition?" And if there is any other fault, such as the unskillful, doubtful, etc., it is capable of making all that understood. "Niyati" means that the meaning, even if unsaid, is implied by it, and the compound is "saṅkhepo ca so nayo ca." What is not specified here, "The moth will destroy the blazing fire of the enemy," etc., The fault of having a different meaning in the letters, etc., is not mentioned because it does not fall under a contradictory meaning; here, the word "pataṅga," which denotes the sun, also denotes a firefly, and thus has a different meaning, incapable of destroying the intended enemy's fire. "Vacanti gaṇḍi," etc., is corrected by the mere definition, not by the Agama. The fault of an inappropriate word is included within the fault of a clumsy word, and is therefore not mentioned. The sound of an elephant's neigh, a horse's whinny, a heron's cry, etc. And also that which is corrupted by binding. The well-known aggregates of form, etc.