English
Yes, the latter is repetition, the repeated utterance of the characteristic sound and consonant of a letter. Thus, in some compositions there is word proximity, in some repetition, in some both; a composition devoid of both is tasteless and not enjoyed by poets. Such sweetness should be cultivated in two ways; only that which is endowed with coherence and balance is delightful, thus showing the characteristic, he illustrates both with "just as," with "when" and with "sage." 127. Now he shows the quality of sweetness with "sweetness" and so on. Sweetness, being delightful and pleasing to the mind, is the quality of sweetness; the proximity of words, which are parts of a sentence, such as the beginning, end, and so on, being similar in position, effort, and so on, in some way or another being close to each other, and repetition, the reinsertion of previously uttered letters, is twofold due to the distinction of two. There, the former is word proximity, being of equal sound; the occurrence of sounds consisting of similar sounds in terms of position, measure, effort, and so on of the former and latter letters, but the latter is the repetition of letters, the repeated utterance of previously uttered letters of the nature of sound and consonant. As, he indicates an example in two. Thus, in some compositions there is word proximity, in some repetition, in some both; but a composition devoid of both is not enjoyable by the wise. But sweetness endowed with coherence and balance, which will be spoken of above, is especially enjoyable. And the state of a sweet composition, and the proximity of words, and the insertion after, and word proximity and repetition, and the distinction due to them, and that which has equal sound, and the repetition of a letter, are the analysis. 128. When this one attained, Enlightenment, the best of sages; Thenceforth of the Dhamma, In the world arose great joy. 128. When this best of sages attained, from when, enlightenment, omniscience, then, of the Dhamma, in the world arose great joy. From then on, a great festival, a great rise, an unopposed flourishing, of the Dhamma, with its divisions such as the four satipaṭṭhānas, reckoned as the thirty-seven factors of enlightenment, arose in the threefold world. Here, sometimes similarity is due to length, sometimes due to position, sometimes due to combination, sometimes otherwise, therefore he said, "There might be a similar sound before." 128. "When" etc. When that foremost of sages attained complete enlightenment, omniscience, having attained it by producing it in his own being, from then on, from that starting point, a great festival, a great increase, of the Dhamma, with its divisions such as mindfulness of the body, etc., the thirty-seven factors of enlightenment, arose in the world, in the threefold world of desire, etc. Here, "when that" is nearness due to length of time, "that one" is nearness due to position, "attained complete enlightenment" is nearness due to combination, "bhi dhi" is nearness due to the sound of the letter dha, thus the connection of words should be seen. And the explanation is: "He fully awakens by this," "He is a male and a pasture," "He is the foremost of sages," and "It is a great festival." 129. Those gentle smiles of the Sage, Like the grace of a cluster of jasmine, Run along the horizon, Laughing, moon-like radiance. 129. A cluster of jasmine flowers, a group, whose grace they possess, those gentle smiles of the Sage, delightful laughter, laughing at the radiance of the moon, mocking it, run along the horizon, wander along. Here, the repetition of the letter da with the letter na, and the letter ta. "A pair of sapphire petals, Beautiful, a mansion of glory; The pair of eyes of the Sage, Find the splendor of the blue lotus." This is another example. 129. "The Sage's" etc. Like the grace of a cluster of jasmine, possessing a beauty like a heap of fully blossomed jasmine flowers, those gentle smiles of the Sage, the Buddha's delightful laughter, laughing at the moon's radiance, mocking the pure moonbeams, run along the horizon, that direction, or to the end of the directions, they run. Here, the letter da with the letter na, and the letter na. The repetition of the letter "ka" with "a" should also be noted. "Manda ca te hāsā ca" and "munindassa mandahāsā" and "kundānaṃ sandohoti" and "tassa vibbhamo yesanti" and the separation as "disāyeva disantaṃ" or "disānaṃ vā antanti" should be understood. "Beautiful like a pair of blue lotus petals, A dwelling place of glory; The pair of eyes of the lord of sages, Attains the splendor of the blue lotus." This is another example of the repetition of the letter "da" with "na." There, "indanīladaladvandasundaraṃ" means beautiful like a pair of sapphire fragments; "sirimandiraṃ" means a dwelling place of glory, a place of residence due to its splendor; "munindanayanadvandaṃ" means the pair of eyes of the lord of sages; "indīvarajjutiṃ vindati" means experiences the splendor of the blue lotus, meaning it is similar to the splendor of the blue lotus. 130. Repetition with all soft letters, Is not praiseworthy; Like this jasmine garland, Adorned with bees, lingering and fluttering. 130. If someone asks, is repetition not an embellishment? He says no, "sabba" etc. Repetition with all soft, delicate letters is not praiseworthy, not laudable, because it contradicts the figure of speech. "Yatha" illustrates that. This jasmine garland, a string of jasmine flowers, is "linalolālimālinī," meaning it has a row of bees that are lingering, fluttering, and greedy for the essence of the flowers. 130. To show that even repetition of letters composed of all soft letters is not praiseworthy, he said "sabbakomalavaṇṇehī" etc. Repetition made with all soft letters, characterized by the repetition of letters, is not praiseworthy, not esteemed, because it is contrary to the figure of speech. "Yathā" illustrates that. This jasmine garland is a string of jasmine flowers with bees that are lingering, falling, and greedy for fragrance. Here, the repetition of the letter "la" itself is a soft repetition of letters. And the separation as "mālatīnaṃ mālā" and "lolā ca te alayo cāti" and "linā ca te lolālayo cāti" and "tesaṃ mālāti" and "sā assa atthīti" should be understood. 131. With soft Or by soft sounds alone, Or by distinct sounds alone; Or mixed, it is threefold, As the balance of sounds. 131. He shows the balance with "soft sounds," etc. By soft sounds alone, by all the soft sounds that have the nature of being only soft, in all four lines, by similar, unforced, gentle sounds, such as "ka," etc.; or by distinct sounds alone, since gentle softness is opposed to harshness, by sounds with excessive emphasis, such as "bha," etc., since ease of utterance is the opposite of difficulty of utterance; or by mixed sounds, by sounds mixed with soft and distinct sounds, the balance is threefold, in prose or verse. "As" illustrates the threefold. 131. Now, to distinguish the balance, he said, "soft sounds," etc. Because of the difference between soft, distinct, and mixed, by all the soft sounds, gentle and tender sounds, such as "ka," etc.; or by distinct sounds alone, because they lack only soft sounds, by all the sounds that are easy to pronounce, with excessive emphasis, such as "bha," etc.; or by mixed sounds, by sounds mixed with soft and distinct sounds as mentioned, the balance is threefold, in prose or verse. If it is varied with gentle and tender sounds, it contradicts the embellishment of smoothness, and if it is done with distinct sounds that are difficult to pronounce, it contradicts the embellishment of delicacy. "As" illustrates the threefold. Balance of Soft Sounds Alone 132. Like the conversation of a cuckoo, The grace of the Buddha's speech; It goes to the heart, And gives peace to the virtuous. 132. "Cuckoo," etc. The conversation of cuckoos, the cooing of the karavīka birds, that which agrees with it, reveals it by its nature, hence, like the conversation of cuckoos, that is, similar to it; the grace of the Buddha's speech, the sound with its eight aspects of clear meaning, goes to the heart of the virtuous, the sweetness that follows the mind, and gives them peace, even nibbāna. 132. "Cuckoo," etc. The conversation of cuckoos, the playful sound, that which agrees with it, has the nature of revealing, that is, similar to it; the speech of the All-Knowing One, Like the warbling of a cuckoo, Clear and with eight qualities, A delight and a charm, It goes to the hearts of the good, And pleases their minds, And by its connection with the teachings, It gives Nibbāna, It bestows Nibbāna, Upon those very virtuous ones. Here, by the word "cuckoo's warbling," Through the usage of dependence, Grace is implied. Perfect Equality 133. The Venerable One, full of reverence, The Lord who has attained the end of becoming; Who, desiring the means to end becoming, Would not revere the Mighty One? 133. "Sambhāvanīye," etc. Sambhāvanīyo, worthy of respect. Sadevake loke, in the world with the gods, santo sobhano bhāvo adhippāyo yassa taṃ, whose intention is good and beautiful. Bhavantaṃ nibbānaṃ gatoti bhavantagu, one who has gone to becoming, Nibbāna, that Mighty One. Bhagavantaṃ sammāsambuddhaṃ, the Blessed One, the Perfectly Enlightened One. Bhavassa saṃsārassa anto avasānaṃ nibbānaṃ, the end of becoming, of saṃsāra, is Nibbāna, tassa sādhanaṃ sampādanamākaṅkhati sīlenāti bhavantasādhanākaṅkhī, one who desires the means to achieve it through virtue, ko nāma saṃsāravattijano, what person wandering in saṃsāra. Na sambhāvaye ādaraṃ na kareyya, would not show respect, would not do reverence, but surely would, is the meaning. 133. "Sambhāvanīyi," etc.