English
Those beginnings of the instruments, etc., That are begun, established to be spoken, The agent, object, etc., In transgressing their order, It is said that the order of the agent, object, etc., That is begun to be spoken, is transgressed. This breach of style, as described, Finds no place to rest, No foundation anywhere. 107. "Āraddhi" etc. In transgressing the order of beginning with the agent, object, etc., In transgressing the abandonment of the order Of the agent, object, etc., that is begun to be spoken, This breach of style, as described, Finds no place to rest, No foundation anywhere. The derivation is: Those agents, objects, etc., That are begun, Those beginnings of the instruments, etc., In transgressing their order. For example – 108. Trust in good people, knowledge, and women, Does not arise; Like poison, horned beasts, disease, Rivers, and royal families. 109. In medicine, properly prescribed, In the pure Buddha and other three jewels, Cultivate faith always, In the virtuous and those with good qualities. 108-109. Here, in the two verses, "Good people" etc., and "medicine" etc., The sixth and seventh cases, Are not abandoned, So there is a breach of style, Because of the "ca" (and). Whose composition does not break the good style? Indeed, in a sentence for the collection of many meanings, either one 'ca' should be made, or each word. 108. "Sujane" etc. Trust, association with the ignorant, with others, with the wicked, and with women, with poison capable of taking life, with a horned animal, with a disease, a river, and a royal family is not appropriate, because it is contradictory at any time, it is not fitting. Here, because the sixth case, which was started, is not abandoned everywhere, there is no breaking of the meaning style, and because only one 'ca' is appropriate in the appropriate place, there is no breaking of the good style. Because the word 'ca' collects many meanings, either in "sujanaññānañcā" etc., or at the end according to the rule stated here, or everywhere, it is suitable to be connected. 109. In the verse "Bhesajje" etc. also, this is the same method, only the seventh case is the difference. In the prescribed, wholesome medicine, and in the three jewels of the pure Buddha etc., and in the good person, and again and again in the virtuous, possessing virtues, a wise person should always cultivate, do, serve his own mental serenity. As for the doubtful: 110. The eye delighted In the nectar of the moon-like lord of sages; Like one who has deviated from the path, Sated by the sight of rays. 110. "Muninde" etc. Here the word 'rays' avoids doubt. 110. The verse "munindi" etc., which has the characteristic of avoiding doubt, has the same meaning as stated in the preceding section. Indeed, the word 'rays' is the only difference, here the word 'rays' removes the bondage, fault, and delusion that are doubtful, arising in those who hear. 111. Whatever is for doubt, if It is used for play etc.; There is no fault, It is well-applied doubt. 111. "Saṃsaye" etc. 'Play etc.' includes crowded assemblies etc. by the word 'etc.', whatever is used for doubt because of play etc. is the connection. 111. "Saṃsayāyeve" etc. Because of play etc., because of play, crowded assemblies, etc., whatever word is capable of producing doubt, whatever word. If it is used for the very purpose of doubt arising in the listeners, and if it is used by speakers in that bond, is the bond endowed with doubt, fraught with the fault of doubt, faulty or faultless? The explanation is: "endowed with doubt." For example: 112. When the teacher has gone to a second dwelling, from his own house, We shall surely attain happiness, through study and so on. 112. "When gone," etc. When the teacher, the instructor, has gone from his own house, from his own original dwelling, to a second dwelling, a second house, we shall surely attain happiness through study and so on; this is the unintended meaning. When the teacher, the distiller of spirits, has gone from his own house, from his own natal zodiac sign, to a second dwelling, a second sign, we shall surely attain happiness through study and so on; this is the intended meaning here. 112. "When gone," etc. When the teacher, the instructor, has gone from his own house, from his own dwelling, to a second dwelling, a second house, this is the unintended meaning. When the teacher, the distiller of spirits, has gone from his own house, from his own natal zodiac sign, to a second dwelling, a second sign, due to the favorable circumstances, we shall surely attain happiness, mental happiness, through study and so on, through learning and so on, or else we shall attain the completion of the book, the cause of happiness. The meaning is common to both sides in another sense. Here, even though the word "teacher" used in the presence of the word "study" denotes the meaning of instructor, it is faultless because it is used to conceal the intended meaning. 113. "This sister of his is fortunate," and so on; It is not specified as "rustic" by all the poets. 113. "Fortunate," etc. "Sister," and so on, like this. 113. "Fortunate," etc. "This sister of his is fortunate, beautiful," and so on, it is not specified as rustic, not faulty with the fault of rusticity, by all the poets. Not taking "fortunate" as "gone to beauty," even when a bahubbīhi compound is made, the meaning obtained is not vulgar. The intention is that it should not cause mental distress even to poets. Thus, this kind of sentence, which has such a form as its beginning, is a sentence. 114. With the removal of faulty figures of speech, The progression of beautiful figures of speech; In the chapter on the classification of figures of speech, It will become manifest. 114. "Duṭṭha," etc. With the removal, the disappearance, of faulty figures of speech, figures of speech tainted by faults. 114. "Duṭṭhi," etc. With the removal of faulty figures of speech, the manner of progression of excellent figures of speech, in the chapter on the classification of figures of speech, because it reveals figures of speech, in the chapter named after that, it will attain manifestation, attain revelation. Pariccheda is that which is classified. Because it reveals figures of speech, the figure of speech and that chapter, this is the analysis according to the meaning. 115. This is an excellent instruction to avoid faults, Made by me thus, following other treatises; Having understood this through the great favor of the best teachers, One desiring fame should utterly avoid faults. Thus, in the Subodhālaṅkāra composed by the great lord Saṅgharakkhita, The second chapter, Called Understanding the Avoidance of Faults. 115. "Dose," etc. To avoid, to abandon, faults, such as the aforementioned faults of words, this is an excellent instruction, made, produced, by me thus, following, adhering to, many other treatises, having understood this instruction through the great favor of the best teachers, not a small favor, because such a great meaning would not be accomplished otherwise, one should carefully avoid faults, such as the aforementioned faults, fame, because it is the pure bond, the characteristic of action, and the sole cause of renown, or because it is the essence of that, one desiring fame should utterly, completely, avoid it from afar. Thus, in the Subodhālaṅkāra, in the commentary named Mahāsāminā, The second chapter, the chapter on Understanding the Avoidance of Faults. 115. "Dose," etc. To avoid, to remove, faults, such as the aforementioned faults of words, this is an excellent instruction, from the treatises. By following the tradition, and remembering many ancient texts, I have composed this, in the order directly taught. Understanding this advice, through the great favor of my teachers, knowing its essence by nature, one desiring fame, or seeking the cause of gaining fame, by treating the cause as the effect, through the removal of faults, or a pure bond, or desiring the arising fame, due to such a bond, the wise one should greatly avoid, the faults mentioned before, keep them far away. Here, the excellence of the chapter on avoiding faults is shown by the first half, and the instruction to the students is shown by the second half. Thus, the act of wisdom preceded by compassion is shown by the first half, and the act of compassion preceded by wisdom is shown by the second half. Thus, the attainment of one's own welfare is shown by the first half, and the attainment of the welfare of others is shown by the second half. Thus, this verse concludes the chapter, with this lamp of various kinds. Other texts, other teachings, the word "antara" is a synonym for "other." As in "one should not go to another village." The sentence "he desires fame through virtue." Thus, in the Subodhālaṅkāra treatise, The Second Chapter. 3. The Chapter on Understanding Qualities Explanation of Connection 116. Since qualities arise, only after faults are overcome; I will now show you those, that adorn words. 116. Having shown the advice on avoiding faults, now, composing the introduction to show the qualities that arise from the avoidance of faults, he says, "Since qualities arise," etc. Since qualities, such as clarity, which are the nature of verbal ornaments, arise and succeed when faults, such as the verbal faults mentioned, are overcome in the manner mentioned, and this should be understood appropriately by "clarity arises from avoiding impurities," etc., therefore, I will now show and teach those qualities, known as verbal ornaments, that adorn words. 116. Having shown the means of entering the avoidance of faults, Now, to show that "these are qualities based on connection" by avoiding the aforementioned faults, connecting the beginning and end sections, he speaks the verse beginning with "sambhavanti.