English
Its meaning: a treatise, a great sentence complete with a collection of sentences falling within the described characteristics, "a collection of words with a single verb is a sentence, if it has a case ending," a sentence that is the speaker of the aims of man, the four kinds of aims of man called Dhamma, Artha, Kama, and Moksha, which is the cause of knowing the qualities appropriate to each other, the related things, the words and meanings that are the basis of the relationship of having the characteristics of means suitable to the relationship and having a more excellent purpose, is attained through investigation, intended, attained through examination characterized by the movement of knowledge; beyond that, other than the treatise with the described characteristics, nothing else is intended. This is the application of the verses here. In the world, the goddess named Saraswati, dwelling in the lotus womb, all-limbed and white, accomplishing desired purposes, is called "speech"; because it is said with an unbroken figure of speech by connecting with this meaning, the meaning of the word should be understood thus: the beautiful, faultless, or lovely speech of the Buddha, similar to the face due to the possession of qualities of fragrance and beauty, not born or originating in the womb, the belly of the lotus called face; or the beautiful refuge of beings, the refuge of all beings with a hand that brings benefit by removing harm, the goddess Saraswati with the qualities as described, or the jewel of the true Dhamma, the speech of the All-Knowing One, may it please my mind, may it please my mind engaged in the composition of the book by accomplishing the desired purpose. Muni because he knows both worlds, and Indra because he causes the state of Indra to occur, either by the Karmadharaya compound, or Muni who is a householder, Muni who is homeless, Sekha Muni, Asekha Muni, being the fifth of the four, and Indra by the sixth-case Tatpurisa compound, is Munindo. In the case of the deity, the face is like a face, a lotus; in the case of the true Dhamma, the lotus is like a lotus, and the face is taken metaphorically, a Karmadharaya compound. And Munindassa vadanambhojamiti. Because of the womb of the mare, and birth in that, therefore the word "Sundarī." Though "Vāṇiyā" is a specification, it is exclusively neuter, so there is no gender change of the word "saraṇa." "Pāṇina" is shortened, because length is inconsistent. "Mayhaṃ" in the singular, shows his own humility, as the cause of good qualities arising. Though there are other epithets of the Conqueror, the word "Muninda" fosters the appropriateness of other meanings, counted as the loveliness equal to a lotus, the beautiful refuge, and the satisfaction of the mind, for such a face is like a lotus, in that face's interior is born beauty, from that very place is refuge in the hand. Therefore, it is very clear, that it is well-suited to the satisfaction of the mind. This appropriateness is widespread in the world, and worthy of respect. For only the best poets are advisors in that. It was said: "Appropriateness should be known, famous in the world, worthy of respect; There the best poets, are the source of advice." Description of the occasion 2. Rāmasammādyalaṅkārā, santi santo purātanā; Tathāpi tu vaḷañjenti, suddhamāgadhikā na te. 2. Thus, after showing the worship of the desired deity, with a humble gesture, displaying the essence of the jewel of the Dhamma, which is the state of the most excellent deity, who brings about the attainment of the desired success, which is approached in this way, "Surely there is already a characteristic of composition, so why this grinding of flour?" To ward off those who reject the beginning of another characteristic, he says, "Rāmasamme," etc., to show the subject matter, purpose, and connection. "Rāmasammādīnaṃ," of Rāmasamma and others, of the former teachers, or Rāmasamma and others, because of their connection. For that usage occurs because of that connection, just as some medical treatise is called "Bimbisāra." "Alaṅkārā," special ornaments, or special texts called "Alaṅkāra," because they expound the ornaments of composition. "Santo," beautiful. Both "purātanā," ancient, existing in the past, are old. Both exist. Although they exist. "Tathāpi tu" is a particle. This is a collection at the beginning of a special explanation. Even so, this is the meaning. "Pure Magadhi" means: Magadhi is what exists in Magadha, or is known there, Magadhi, are the sounds. These exist for them, or are employed in them, therefore they are Magadhi. And "pure" means purified, unmixed, because of the absence of the vulgarity of spoken languages like Sanskrit, or unmixed because of unfamiliarity, therefore they are pure Magadhi, the noble ones. They do not use the ornaments, the special adornments, as mentioned before, they do not experience the special embellishments. But because of their pure Magadhi nature, in the special texts, in terms of learning, retaining, and so on, and because of the Sanskrit nature of the Ramasamma etc., this is the meaning of the word here. The suggestion of meaning is also complete here, because of the connection with such noble ones. The pure Magadhi, because of their pure nature, even though those ornaments were beautiful before, now having attained the state of being grasped by impurity, "Why would pure beings like us use those grasped by impurity?" Therefore, they do not use them. "But some object that is understood, or meaning, in the words of great poets; that which shines beyond the well-known parts, like loveliness in women," was said. 2. Because they are praised by the wise, the beautiful, ancient, arising from the past, ornaments like Ramasamma, because they were composed by teachers like Ramasamma, or because their names are similar to the usage related to them, ornaments called Ramasamma, like the usage "Bimbisara" in some medical text. Although ornaments, special decorations, or special texts called ornaments, because they explain ornamentation, exist, even so, the pure Magadhi, because of the absence of familiarity with other languages like Sanskrit and Prakrit, the purely Magadhi ones, do not use those ornaments like Ramasamma, in terms of embellishment, they do not cultivate them in terms of learning, retaining, and so on. Magadhi is what exists in Magadha, or is known there, Magadhi, are the sounds. These exist for them, or are employed in them, therefore they are Magadhi. The word "pure" is an adjective of Magadhi, or an adjective of Magadhi. Because of the special connection of the words with such suggestions, the meaning... Even the subtle shades of meaning shine here. Indeed, though the pure Magadhi language is pure in itself, and beautiful in its arrangement, they do not use it, thinking it impure because it is an ancient language. The subtle shade of meaning that supports the intended meaning is to be seen only in the words of great poets. As it is said: "A certain suggested thing, Exists as meaning in the words of great poets; That, beyond the well-known parts, Shines like loveliness in women." Its meaning: In the words, the special expressions, of great poets, or revered poets, whatever suggested thing, whatever subtle shade of meaning, exists as meaning, that thing, like loveliness in women, which is beyond the well-known parts, more than the obvious parts of the body such as hands and feet, like beauty that is the object of the mind, shines, gleams, being more than the well-known parts, more than the parts of the spoken word. Description of Figures of Speech 3. May they be pleased, though these lack ornament; With fitting ornament, this effort is not in vain. 3. Because of that, because they do not use figures of speech, may I please these young monks, who are devoid of ornament, or special compositions, or those from whom the figures of speech are absent, with a fitting, unprecedented ornament, because they are newly composed, and because they are composed with the language that has dwelt in the lotus heart of the Ten-Powered One, by means of ornament, or by means of a collection of figures of speech, according to their liking, by means of recitation, retention, and so on; may this effort of ours, this application of figures of speech that generates such satisfaction, not be in vain. That which adorns oneself is ornament, jewelry, necklaces, armlets, and so on. That which adorns the structure of the composition is ornament. By the word "ornament," however, sound ornaments such as euphony, and meaning ornaments such as natural expressions, are meant. Adornments are collected, By which the body of composition, Known as sound and meaning, shines, Just as necklaces and bracelets, Are placed on a person's body, By which it shines, So too in the body of composition, Sound adornments and meaning adornments, Are placed, from which it shines. Therefore, it will be said, "But that is a collection of adornments, A very desirable jewel," And, "endowed with meaning adornments," and so on. However, by way of providing adornments, The body of composition is also an adornment, Because of its purpose. Likewise, the treatise named Subodhālaṅkāra, Is an adornment, Because it explains adornments, Like a protective verse. For it will be said, "The treatise also reveals, The adornments of a poet's words," and so on. Here it is said: "This word 'adornment' primarily, Refers to sound and meaning adornments; By implication, it also refers, To the basis and the treatise that possesses them." By this, its subject matter and so on are stated. That which is expressed is the subject matter, The meaning to be stated by the entire treatise. And that is the explanation of the types of body adornments, And their exposition. For by the Subodhālaṅkāra, they are expounded. And that by which something is expounded, That is its meaning, and also the subject matter.