English
The connection of the word "ivādi" is with "imeti" in the sixth verse, and by connecting the ca-word as a joining particle, sannibhā, cāti, etc., should be connected. By the word "sadhammādi," sādhāraṇasacchāya, etc., are included. The word division is nindati issati, these fifty-two are called ivādis. "Jayati akkosati hasati," etc., should be considered a dvanda compound by making it an imitation of the respective verbal phrases, because it is said that "sandhi and samāsa are half," and because sandhi and samāsa are not found in the middle of half a verse without both halves, the compound should be made before the dūbhati word, otherwise it should be taken as non-compound. The same applies to tassa coreti sobhaggami, etc., by making it an imitation of a sentence, and the compound should be made there, or it should be taken as mere words in a sentence. Since all of these are synonyms of the word iva, they have the same meaning, and the meaning of the component parts is obvious. 185. By those who reveal the shared quality of the standard and the subject of comparison, some kinds of simile are now being presented. 185. After showing the scope of application of ivādi, he promises to show the kinds of simile with "upamāna," etc. By "keci," he shows that they are endless. And so he will say, "there is no end to the variations," etc. Niyyanti means "are exemplified." 185. Now, to show the simile conveyed by the word ivādi, he promises with "upamāno," etc. Upamānopameyyānaṃ sadhammattaṃ means the connection of a shared quality between the standard and the subject of comparison. Vibhāvihi means "by those who reveal." Imehi ivādīhi saddehi jānitabbā means "some kinds of simile, which are to be known by these words like iva," and because they are endless, "sampati dāni laddhāvasare niyyanti" means "now, having obtained the opportunity, they are being presented by way of example." 186. "Like a blooming lotus," the beautiful face of the Sugata; thus, it is called a simile of quality, 186. "Vikāsi" etc. The Sugata's face, the face of the sage, is exceedingly beautiful, supremely delightful. Like what? Like a blossoming lotus, like an awakening lotus. Thus, this kind of simile is called an illustration of similar qualities. Why? Because it demonstrates the beauty, the quality, the beautiful characteristic of the face and the lotus being similar, that it is beautiful. 186. He gives an example with "vikāsi" etc. The Sugata's face, the Blessed One's face, is exceedingly beautiful, like a blossoming lotus, like an awakening lotus. Thus, such a simile, an illustration of similar qualities, is called a simile of qualities because it shows similar qualities, that it is exceedingly beautiful. Because it reveals the common quality of the lotus and the face, it is called a similar quality, that it is exceedingly beautiful. Here, although the simile, which is the connection of similar qualities belonging to the lotus, is indicated by the word "iva," because it is said to be exceedingly beautiful, the meaning is that it is called a simile of qualities because it is connected with the quality according to the simile stated. 187. The face of the sage is like a lotus, devoid of quality; The reversed simile: your lotus is like the face, O sage. 187. "Dhamma" etc. The face of the sage, the perfectly enlightened one, is like a lotus, similar to a lotus. Thus, this is called a simile lacking in quality because the quality of being beautiful is not specified, but it is understood from the context. How else would it fit? Here, however, the word "sadisa" (similar) is an adjective of the face, the subject of the simile, and thus speaks of the similarity belonging to the face, while the similarity belonging to the lotus is understood by implication. Thus, this should be understood. "Viparīte" etc. "Of the sage" is understood because it is well-known, "O sage, your lotus is like the face," this is a reversed simile. Even though it lacks quality, it is called by that name because it is stated in the reverse order of prominence. The same applies above. 187. "Dhammahīne" etc. "Mukhambhojasadisaṃ munino" this is a simile. "Dhammahīnā" is called lacking in quality because it lacks a word indicating a similar quality, such as "beautiful." If there is no indicator, how is the similar quality understood? The face of the sage is like a lotus, similar to a lotus. Here, how can the likeness of the face to a lotus occur when there is no common quality between the face and the lotus? It is through the power of implication, characterized by impossibility otherwise. The word "similar," a synonym for "iva," is an adjective of the face, therefore it speaks of the likeness belonging to the face, but the likeness belonging to the lotus is understood by implication alone. O sage, your face is equal to a lotus, alike. This is an inverted simile. Because it is said, "The lotus is equal to the face," contrary to worldly fame, "The face is equal to the lotus," it is called an inverted simile even when a quality is lacking. Because it is said, "Of what is heard and inferred, the connection to what is heard is stronger," here, even though "muni" is not present in the first half, the vocative meaning is understood by the presence of the word "tava" and the proximity of the word "tumha," which is obtained because "munino" is heard. Here, the word "tulya," a synonym for "iva," being an adjective of the lotus, speaks of the likeness belonging to the lotus, and the common quality of the lotus and the face is known by implication. The rest should be understood in the manner described. Above, the obvious meanings should be connected appropriately. 188. Your face is like a lotus, A lotus is like your face; This is reciprocal simile, From reciprocal comparison. 188. "Tava," etc. "Aññamaññopamānato": from the comparison of each other, of the face and the lotus, by those two reciprocally. 188. "Tavānana," etc. "The lotus is like your face, your face is like a lotus," this is the simile. "Aññamaññopamānato": because of the comparison of each other, it is called reciprocal simile. "Comparison of each other," and "comparison to each other" are the analyses. In both analyses, the initial case ending is elided. By the characteristic of reciprocity of all words, the final case ending is elided. By the characteristic of compounding, because the dependence of the other is established, the other is the lotus in relation to the face, and the other is the face in relation to the lotus, and they are called the subject of comparison in order. An analogy is made when a face is compared to a lotus, and a lotus is compared to a face. 189. If there were a lotus, with the charm of eyes and brows, it could bear the beauty of your face, such is a wondrous simile. 189. "If" and so on. If there were some lotus, whatever it may be, with the charm of eyes and brows. Such a lotus is fit to bear the beauty of your face, the loveliness of your countenance. Is this not a wonder? Thus, by revealing the sense of wonder, the face is compared to the lotus, and this should be known as the wondrous simile. 189. "If" and so on. If there were some lotus, some wondrous lotus, with the charm of eyes and brows, that lotus would be able to bear the beauty of your face, the loveliness of your countenance. Such a simile is a wondrous simile, because it reveals a wondrous quality, it is called a wondrous simile. Here, the connection with the charm of eyes and brows, which does not exist but is imagined to exist in the lotus, is indicated by the adjective of the lotus, "with the charm of eyes and brows." Therefore, the lotus, because it indicates the simile associated with the charm of eyes and brows, is a simile in conventional usage, and the face is the object of comparison. If the connection with the charm of eyes and brows did not exist in the face, how could it be able to bear such beauty? Its ability is known. However, the common quality known as the charm of eyes and brows is understood because it is included even when it is subordinate, in the compound with different subjects and other meanings, which is formed in the analysis "eyes and brows, and the charm of them." 190. Fragrant, connected with beauty, and opposing the cool rays; Is your face a lotus? That is considered a punning simile. 190. "Fragrant" and so on. Your face is like a lotus, opposing the cool rays of the moon, the face is of equal loveliness, and the lotus shrinks at its rising. That which is connected with beauty, endowed with loveliness, and a lotus-like face. And it has fragrance, thus fragrant, and both; thus, by the inclusion of double meaning, since the comparison is made to lotus-like faces, that is considered a simile of double meaning, as stated. 190. "Fragrant," etc. Your face is like a lotus, opposing the cool-rayed moon because of similarity. But the lotus, at moonrise, contracts itself, thus opposing it. And it is connected with beauty, endowed with a loveliness related to the face, not common to others. But the lotus is endowed with a loveliness related to the lotus. And it is fragrant, being a carrier of four kinds of fragrance. But the lotus is endowed only with the fragrance of the lotus. Thus, such a simile is called a simile of double meaning, because it is stated with a double meaning, characterized by the inclusion of both in one word. "Cool rays are its beauty, and it opposes it by nature," and because two meanings are obtained from the force of the suffix, it is called double meaning, and it is an embellishment here, and the explanation is that it is a simile stated with a double meaning.