English
Such as graceful gait, Steadfast gaze in the ten directions, And utterance of speech, It should be known as the expression of the nature of the substance. This very thing, the varied form of the substance's gait and so on, Is called an embellishment because it embellishes, But the substance's gait and so on are called the embellished Because they are being embellished. Expressions of nature of birth, quality, and action should also be seen in the same way. "Endowed with grace is gait," and also, "By that, beautiful," and also, "Whose gaze is steadfast in the directions," and also, "A being of wisdom, of enlightenment," and also, "That very one is a sprout," and also, "The nature of a bull" is a sentence. The unwavering state known as the nature of a bull is called bull-like, And because of the unwavering nature, Even speech similar to that is conventionally called bull-like. 167. Expression of the nature of a thing, That which is otherwise is defeat; Because of its endless variations, There is only a seed-like indication. 167. He states the second, "Expression," and so on. The nature of a thing, of a substantive, Whatever form it has in whatever state, The expression, the statement, By the otherness of that form, By establishing that form as such in that thing. Defeat, otherwise, would be a crooked expression. Is it possible to speak of it in its entirety? He says, "Because of its," and so on. Because of the endless variations of that crooked expression, Because of its countless differences, Because of its seed-like nature, Because of the universal form that pervades all manifestations, From which various embellishments arise, There is only a seed-like indication, a mere statement, Because it is impossible for anyone to completely describe it. 167. Now he shows the crooked expression, "Expression," and so on. The nature of a thing... That inherent nature related to the meaning of words like species and so on, which exists in those various states, the statement or expression of that nature in a different way, abandoning its existing form, through an imagined, exaggerated comparison, metaphor, or other means, that is called a crooked expression, different from the expression of nature in the case of defeat. Because of the endless variations of that crooked expression, and its immeasurable aspects, it is impossible to fully encompass it through description, so the indication of a seed, a mere example of a cause, serves to grasp that endless aspect in principle. The intention is that even a single one of the divisions to be described is sufficient in itself to understand the comprehension of endless variations similar to itself. "The nature of things" and "endless variations of that nature" and "the nature of that" and "the indication of a seed" are the analysis. Description of the Enumeration of Figures of Speech in Crooked Expression 168. There, exaggeration, comparison, Metaphor, repetition, and illuminator; Objection, implication, General statement, contrast, and specification. 169. Causality, loveliness, Compression and imagination; Equanimity, circumlocution, Euphemism, and description. 170. Distinction, conventional pride, Paronomasia, and equivalence; Example, greatness, Deception, and praise of the insignificant. 171. Chain, reciprocity, Co-occurrence, contradiction; Exchange, illusion, resemblance, Mixture, proximity, and taste. 172. These divisions are enumerated, "Essence" is called "life"; It nourishes crooked expressions, But paronomasia is supreme beauty. 168-172. Desiring to indicate according to the enumeration, he enumerates, "There," etc. "There," that is, in that crooked expression, is connected with "these divisions are enumerated." "Enumerated" means stated in brief. Exaggeration, comparison, metaphor, repetition, and illuminator, compression, compressed expression, and imagination, distinction, conventional pride, and "Essence is called life," is stated because in its absence, the bond is like a corpse and is to be abandoned, but paronomasia, in crooked expressions, abandoning the expression of nature, in exaggerations and so on, which are in the form of imagining things differently from their nature, as they are, It nourishes, fills, and brings forth supreme beauty and splendor in expressions. 168-172. The nature of distinct meanings of words becomes clear through the order of enumeration. Introducing with present-tense ornaments, he speaks the four verses beginning "Tattha atisaya...pe... rasī." There, in the thirty-five types of expressions, these are briefly described. The meaning of these words will become apparent in the explanation. With this, he reveals that both bhāva and silesa are highly praised. Bhāva, the ornament of emotion, is said to be the life of the composition, being essential to the life-breath. Without bhāva, the composition is like a corpse, not to be accepted. Silesa, the ornament of double entendre, nourishes and fills the supreme beauty in expressions, especially in expressions of hyperbole and simile. Explanation of the Definition 173. That which reveals a distinction, Is called hyperbole; With a subject transcending the world, And mundane, it is twofold. 173. First defining hyperbole, he says, "pakāsikā," etc. Having translated "that which reveals the excessive nature of a thing," it is stated that it is hyperbole. An expression that presents the excellence of a thing is hyperbole. And it is twofold, he says, "loka," etc. That whose subject transcends the world, and that which exists in the world, not exceeding the established world, is mundane. Thus, hyperbole is twofold, of two kinds. 173. Now, according to the order of enumeration, he shows hyperbole with "pakāsi," etc. That expression which reveals the greater distinction inherent in the meaning of words such as genus, etc., is called hyperbole. That hyperbole is of two kinds: transcending the world, because the meanings of words such as genus, etc., transcend the established world, and mundane, because it proceeds without exceeding the world as stated. Vutti means "that which speaks," and "hyperbole" means "the expression of excess." Because it has transcended the sphere, and because it exists in the world, is the explanation. "Revealer of distinction," by praising well-known qualities, it wrongly establishes hyperbole, like "He who has earrings is Devadatta." The distinction between the subject and the object of the statement should be understood in the same way as above. 174. These are the kinds of worldly hyperbole, such as birth, etc.; today, however, it is presented with a sphere transcending the world. 174. Is this twofold hyperbole different from natural description, etc.? He says, "world," etc. Because birth, etc., speak of the diverse nature of the meaning of the word, natural description, which reveals diverse forms, is also an embellishment, but the object is merely the thing itself; therefore, those kinds of natural description, etc., are kinds of worldly hyperbole, just as in the body, innate beauty is called an embellishment that enhances it, like a pearl necklace, etc.; similarly, in composition, the inherent quality that elevates the object of embellishment is called elevation. And that expression is called embellishment. But that is hyperbole itself. Therefore, he says, "These are the kinds of worldly hyperbole, such as birth, etc." Since it is so, a sphere transcending the world should be shown separately, he says, "pre-" etc. The word "but" implies distinction. But today, now, a sphere transcending the world is presented, is the connection. 174. Now, to show that this twofold hyperbole is not different from natural description, etc., he says, "worldly," etc. Birth, etc., because of the revelation of the diverse nature inherent in the meaning of the word, such as birth, qualities, etc., are designated by the term "birth, etc." through the usage of dependence. Those kinds, distinctions, such as natural description of birth, natural description of qualities, etc., are kinds, parts, of worldly hyperbole, of worldly hyperbole itself. There, worldly hyperbole is nothing but natural description of birth, natural description of qualities, etc. This very revealer of diverse forms is also called elevation. Thus, because the example "graceful in gait and beauty" is understood in worldly hyperbole, it will be stated. Now, however, the surpassing expression, which has the supramundane as its object, is being set forth, is being exemplified. "There is in the world," and "its surpassing is excess," is the sentence. 175. Those who drink the luster of your body, With the cup of their joined hands; You are not able to destroy their thirst, Though you are a remover of thirst? 175. He exemplifies that with "Those who drink," etc. Jina, the luster of your body, the beauty of your form, which people drink with the cup of their joined hands, with the cup of their joined hands that is their pair of eyes, you remove, you follow after, the thirst, the craving, or even the greed of these people. Though you are a remover of thirst, why are you not able to destroy, to turn back? Those who remove thirst indeed drive away thirst. Here, though destroying, he also drives away the established order, and the great quality of the body's luster is spoken of, surpassing the world. 175. Now, in accordance with the promise, he sets forth with "Those who drink," etc. O Jina, those people who drink the luster of your body, the beauty of your form, with the cup of their joined hands, with the hand-cup that is their eyes, though you, the remover of thirst, are the destroyer of thirst for all these good people, why are you not able to destroy, to turn back? Here, drinking means overcoming thirst, which is the worldly nature. "Not able to destroy thirst" is a meaning that transcends the worldly nature.