English
Sambhāvanīyasambhāvaṃ, with a revered and beautiful intention by the world with the gods, bhavantaguṃ, one who has gone to the end of becoming, Nibbāna, vibhuṃ, the mighty, bhagavantaṃ sammāsambuddhaṃ, the Blessed One, the Perfectly Enlightened One, bhavantasādhanākaṅkhī, desiring the means to Nibbāna, ko katamo saṃsāravattijano, what person wandering in saṃsāra, na sambhāvaye, would not show respect, would not do reverence, but surely would. Santo ca so bhāvo cāti ca, and that which is good and that which is being, sambhāvanīyo sambhāvo yasseti ca, and whose intention is worthy of respect, bhavassa antanti ca, and the end of becoming, bhavantaṃ gatoti ca, and one who has gone to becoming, tassa sādhananti ca, and the means to it, taṃ ākaṅkhati sīlenāti ca viggaho, and one who desires it through virtue, is the explanation. Mixed Equality 134. The Malayan breeze, having obtained contact with sandalwood, Fragrant, comes slowly, as if afraid, Of the breath from the face of the Sage. 134. "Laddhi," etc. Laddho candanatarūnaṃ saṃsaggo paricayo tena sobhano gandho assāti sugandhī surabhi malayānilodakkhiṇapavamāno, the southern breeze, the Malayan wind, fragrant and sweet, because it has obtained contact and familiarity with the sandalwood trees, munindassa mukhamārutā bhītova, as if afraid of the breath from the face of the Sage, tādisamuduttasītalattasugandhasampattiyā attano dūratarattā, because of the abundance of such excellent coolness and fragrance, and its own remoteness, āyāti anuvattati, it comes, it follows. Mandanti āgamanakriyāvisesanaṃ, "slowly" is an adverb of the verb "coming." 34. "Laddhi" etc. The Malayan wind, fragrant with the essence of sandalwood due to its contact with sandalwood, possessing a beautiful fragrance from the combination of the essence of sandalwood trees, coming from the Malaya region, seems to be frightened of the wind from the Buddha's mouth, the breath perfumed by the fragrance of the Buddha's face, and thus goes slowly, gently, approaching, as if afraid because such a delicate, fragrant, and cool quality is not found in itself. The dissolution is: "contact with sandalwood," and "that which has obtained contact with sandalwood," and "that which has a beautiful fragrance," and "fragrant with the contact of sandalwood," and "wind coming from Malaya," and "wind coming from the mouth of the Lord of Sages." "Slowly" is an adverb of manner. Here, in this threefold similarity, the equality of the threefold characteristic indicated by "responding to the song of the cuckoo," etc., with the characteristic shown by "with soft or pure," etc., is very evident. 135. Not harsh letters prevalent, All soft sounds emitted; Difficult pronunciation absent, Delicate consonants. 135. Delicacy is described by "not harsh letters" etc. That which has many letters, sounds, that are not harsh, not rough, "few are harsh" is indicated by the inclusion of "prevalent," therefore, that from which all soft, loose, light letters are emitted, that which has consonants from which difficult pronunciation is absent, removed, thus having translated, delicacy is prescribed. 135. Now he shows delicacy by "not harsh" etc. That which is abundant in non-harsh letters, not rough sounds, that which emits all soft sounds, devoid of all harsh sounds because of the inclusion of non-harsh letters, that which is composed of letters devoid of difficult-to-pronounce sounds is called delicacy. The dissolution is: "that which has many letters that are not harsh," and "all those that are soft," and "emitted by those," and "difficult pronunciation," and "removed by those," and "those consonants that it has." The inclusion of the nasal consonant... Seeing the splendor of form, Hearing the sweet voice, The good ones walk, Averse to play, In the time of the Fully Awakened One. Illustrates, "Seeing," etc. Seeing the splendor of form, the wealth of beauty, Hearing the sweet voice, The good ones, averse to play, Unwilling to sport, walk. Where? He says, "In the time of the Fully Awakened One." It illustrates the characteristic with "Seeing," etc., That meaning has been stated. Even without ornaments, It comes into the presence of the wise; Especially it ascends, Lovely, then radiant. He says, "Even without ornaments," etc., That even in the absence of a special other quality, this should be taken as an example. Even without ornaments, Such a delicate creeper Comes into the presence, The facing, the reach of speech, Of the wise, the learned people, What to say of one adorned with figures of speech? The word 'api' (even) is implied. Then, radiant with figures of speech like natural expression, Especially, exceedingly, It is lovely, delightful. "Even without ornaments," etc. Such a delicate creeper, Even without ornaments, Even without figures of speech, Comes into the presence, The facing, the state of being the subject of their speech, Of the wise, the intelligent ones, That is the meaning, it attains. Then, radiant with that figure of speech Arising from natural expression and indirect expression, Especially, exceedingly, It is lovely, delightful. "Without ornaments," and "radiant with that," is the explanation. Arrangements like peacock feathers, A sound like the cry of "Good!", Possessing a sound placed within, These peacocks sport, Intoxicated by the sage-cloud, Like the good ones. It illustrates that with "Peacock feathers," etc. Like goosebumps, or just like peacock feathers, Arrangements of feathers, Their arrangement in the shape of an umbrella, Those who have that, thus, A cry of "Good!", a word, Or just like that, Possessing a sound placed within, Known as a cry, Intoxicated by the sage-cloud, Like a sage, or known as a sage, The peacocks sport, Playfully. These wander about, delighting in each other, is the meaning. 138. He utters a subtle expression endowed with elegance of meaning, beginning with "rome". Romañcapiñcharacanā: the arrangement of goosebumps, similar to the plumage of a bird, or the goosebumps themselves are the arrangement of plumage, expansive like an umbrella, accompanied by the sound of applause that has been placed, filled with a single continuous sound like the word "sādhu" in applause, munimeghummadā: intoxicated by the cloud that has arisen from a sage, or that is like a sage, ime sādhusikhāvalā: these crests of good men, like good peacocks, laḷanti: are playful, possessing grace. This is a complete object-based samāsarūpaka, to be treated as "goosebumps like applause, like a sage, like good men" in the non-principal aspect, and as "arrangement of plumage like the sound of applause that has been placed, like a cloud, like crests" in the principal aspect. And the sentence is "goosebumps are plumage", and "their arrangement", and "the sound is 'sādhu'", and "placed and that sound", and "applause is the sound that has been placed", and "a sage is a cloud", and "intoxicated by that", and "good men are crests". In "Munīmegho", the lengthening is for the sake of preserving the meter. 139. Subtlety in meaning, And also in the object of words; As in words like "dead," The praising of "fame remains," etc. 139. To show that subtlety is not only in sound, but also in meaning, he says "sukhumālatta" etc. In meaning, it certainly exists, but it arises from avoiding things like unseemly vulgarity. "Yatha" he gives an example of that. In words like "dead" that are to be said, the praising, the saying of words like "fame remains". 139. To show that this subtlety is not only in sound, but also in meaning, he says "sukhumālatta" etc. Subtlety in meaning, and also in the object of words, subtlety in the object denoted by words certainly exists, and that is accomplished by avoiding faults of vulgarity that lack propriety. "Yatha" he gives an example of that. In words like "dead" that are to be said, the praising, the saying of words like "fame remains". "Mato itiādi yesaṃ "j And "having reached the destruction of life," etc., and the explanation of these "gone to divinity, adorned the heavenly realm," etc., is the analysis. 140. An abode of delightful qualities, Through the association of well-connected words; Possessing firm respect, That is Silesa by name. 140. He shows Silesa with "siliṭṭhe," etc. Delightful, pleasing quality, the abode, the place of occurrence, through the association of well-connected words, well-connected to each other due to the absence of looseness in the connection. Having translated "possessing firm respect," that is, firmness in the composition, existing with that, it is prescribed that this is called Silesa. He exemplifies with "taṃ yathā." Just as this is Silesa, so another similar one should be seen, not just this one, is the meaning of the word "taṃ yathā." 140. Now he indicates Silesa with "siliṭṭhe," etc. An abode of delightful qualities through the association of well-connected words, being the place of occurrence of a pleasing quality through the combination of words dependent on each other due to the arrangement of sounds close in place of articulation, etc., existing with firmness, with the firmness of composition, that connection is called Silesa. Silesa is the name of firm connection, and the connection that expresses that is also called Silesa here. "Well-connected and those words," and "the association of those," and "delightful by that," and "that itself is the quality," and "the abode of that," and "the state of being heavy of connection," and "existing with that" are the sentences. "Taṃ yathā 'bālindu'," etc. 141. May that beauty of the lotus-like feet of the sage, Adorned by the splendor of the rows of nails, Which cut through the charm of the crescent moon, Protect you. 141. "Bālindu," etc.