English
Because that face's beauty is in the lotus also, not only in the moon, it exists, not that it doesn't exist, from conceiving such boasting of what is not, the face is likened to the moon, such is this conceived simile. 198. "Maye" etc. O moon, the beauty of his, this world-lord's, face, the radiance of his face, is in me alone, such boasting, self-praise, is enough, useless. Why? Because that beauty is also in the lotus, therefore. Thus, this simile is called a conceived simile. "Yato" is an unspecified reason, but "it is also in the lotus" shows that it is also in the lotus. The analysis is: a simile spoken by conception. Here, from conceiving the non-existent boasting of the moon as existent, even though there is no similar word showing the quality, the similarity of the moon, which is the standard of comparison, and the face, which is the object of comparison, how could such a conception of the thing occur without the similarity of these two? This is understood by the power of the meaning. 199. "Is it a lotus with bees inside, or a face with restless eyes?" My mind sways, thus, this is a simile of doubt. 199. "Kiṃ vā" etc. Is it a lotus in which bees buzz inside, or is it such? Or is it such a face in which the eyes are restless? Is this your face, O Jina? My mind sways, acts like a swing. Thus, it doubts by grasping both sides. Thus, this simile of doubt is the understanding of the likeness of lotus and face in the guise of doubt. 199. "Kiṃ vā'mbuje" etc. Is it a lotus with bees buzzing inside, Or, your restless eyes, flickering face, How does it stir my heart? It sways, Like a swing from mutual excitement. Thus, this kind of simile, A simile of doubt, Because the similarity of two things Is revealed through doubt, Is called a simile of doubt. "Inside, bees; restless eyes; acting like a swing," And "a simile spoken with doubt" are the explanations. Here too, even without another word That reveals the true Dhamma, How can doubt arise About the likeness Of the two lotus-faces Qualified by the two aforementioned qualities? Through this very ability, The connection of similar qualities is understood. 200. Having shown a certain thing, From the expression of a similar quality; Because of the existence of the understanding of similarity, It is called a counter-object simile. 200. "Kiñci," etc. Having shown a certain thing, A desired thing like the Buddha, From the expression of another thing Similar to that thing in some way, Because of the existence Of the understanding of the similarity, The determination of the similarity of those two things, It is called a counter-object simile. The similarity of a thing Understood in such a way Is established by a counter-object. "As" is given as an example. 200. "Kiñci," etc. Having shown a certain thing, A desired thing, like the Jina, Having first indicated it, From the expression of some thing Similar in some way To the quality to be explained, Because of the existence Of the understanding of similarity, Related to the similarity, It is called a counter-object simile, Because of the expression Of the similarity of the thing presented, Like the Jina, By the name "counter-object simile." "Having the same quality as the pārijāta," And "the state of similar things, Of simile and object of simile," And "the understanding of similarity," And "the existence of the understanding of similarity," And "a simile spoken with a counter-object" are the sentences. "As" is given as an example. 201. Among people being born, Not even one is like the Jina. A second, indeed, there is not, A Pārijāta tree. 201. "Janesu," etc. Among beings being born, not even one person is virtuous, like the Conqueror, equal to the Perfectly Enlightened One—this is one thing shown. "Dutiyo," etc., is the showing of a counter-object. "Nanu" is for agreement. A second tree equal to the Pārijāta, a special divine tree, there is not. The Pārijāta alone is supreme among tree species, so too the Conqueror among people. 201. "Janesu," etc. Among beings being born, not even one is like the Conqueror, like the Perfectly Enlightened One. A second tree equal to it, a second tree, of the Pārijāta tree, there is not, indeed. "Nanu" is for agreement. By that, he agrees to the unequaled state of the All-Knowing One by another. Here, the supremacy of the Pārijāta tree over other trees, and the supremacy of the Buddha over other beings—this pair is called the similarity of two things that are like simile and object of simile. This similarity is shown by the statement of the unequaledness of the Pārijāta, which is the counter-object, with trees, by way of supporting the meaning stated. 202. By a sentence-meaning, indeed, a sentence-meaning, If any is compared; Because of being connected and disconnected with "iva," That sentence-meaning simile is twofold. 202. He shows the simile concerning sentence-meaning with "vākyattheneva," etc. A sentence-meaning is a special connection of action and agent. By that alone, not merely by word-meaning, if any sentence-meaning, having the stated characteristic, any desired to be spoken of, is compared, is said to be similar, that sentence-meaning simile is divided into two. How? Connected and disconnected, connected and disconnected. "Iva" is the indication of meaning. Because of the state of connected and disconnected simile, it is twofold, is understood. 202. Now he shows the simile concerning sentence-meaning with "vākyatthe," etc. By a sentence-meaning, indeed, by a sentence-meaning consisting of a collection that is a special connection of action and agent, if any sentence-meaning, having the stated characteristic, that any desired to be spoken of, is compared, is spoken of with similarity, that simile is called sentence-meaning simile. Because of being connected and disconnected with "iva," They are of two kinds, with and without "iva." Here, "iva" means that the meaning of "iva" and its synonyms are included. With "iva" 203. The Conqueror has appeared to people tormented by defilements, like a cloud in the hot season to those scorched by heat. 203. He gives an example, "jino," etc. This Conqueror, the Fully Enlightened One, has appeared in the world, having completed his task, through the attainment of Full Enlightenment, to people tormented by the ten kinds of defilements. This is one sentence, the subject of comparison. What is it like? He says, "ghamme," etc. Like a cloud in the hot season to people scorched by the heat. This is the second sentence, the standard of comparison. Thus, this is a simile of sentence meaning with "iva." Here, the relationship of qualifier and qualified between the preceding and following sentence meanings should be understood as being a single sentence meaning. And so on above. 203. He gives an example with "jino," etc. This Conqueror, this Teacher who has conquered the five Māras, has appeared to people tormented by various kinds of defilements, having done his duty, having arisen in the world through the attainment of omniscience. If one asks, "Like what to whom tormented?" Like a cloud in the hot season to people scorched by the heat. Here, the meaning of the following sentence is a qualifier because it is distinctive, while the meaning of the preceding sentence is qualified because it is distinguished. Even with such a division of sentences, the sentence meaning should be seen as one. And so on in what follows. In the following sentence, the word "iva" indicates the similarity of qualities and substances in those terms, while the similarity of qualities and substances in the preceding sentence is known from the fact that the meaning of the following sentence cannot be understood without the similarity of the following sentence to the preceding sentence. "Tormented by defilements" and "heat is torment," and "tormented by that" and "heat is time" are sentences. Without "iva" 204. The face of the Sage of Sages shines, charming with its grace; even when the moon has risen high, what need is there for your display? 204. Secondly, he says, "muninda," etc. The face of the Sage, unique and lovely, Shines exceedingly, for there is none like it. This is one statement, the subject of comparison. O Moon, though you rise to the sky above, What is the use of your proud wandering? Nothing, for you lack its matchless beauty. The uniqueness of the Sage's face, Even a mere glimpse of it, rising above, is fruitful. This is the second statement, the standard of comparison. Thus, here, by rejecting the rising and wandering, Which are done with the presumption of complete similarity, The perception of likeness to lunar faces, Is in no way a comparison, an understanding of simile, This is simile with the sense of the sentence, devoid of "like". 204. Now, he illustrates the simile with the sense of the sentence, devoid of "like", with "munindānani," etc. The face of the Sage, unique and lovely in its grace, the face of the All-Knowing One, shines exceedingly; therefore, O Moon, though you rise high to the sky, what is the use of your wandering with pride? Here, the meaning of the latter statement is called simile devoid of "like" to the former statement. Thus, by rejecting the moon's ascent to the sky and its wandering, which are done with the conceit that "I am similar to the face in every way," the unique loveliness of the lunar faces, the similarity known as mere beauty, is understood even in the absence of "like" and so on; therefore, the meaning of the latter statement is a simile and a qualification of the former statement. "Unique and lovely in its grace," and the dissolution is "that which is unique and that which is lovely." The word "api" is in the sense of possibility. 205. That which excites the wise, And is of different gender, etc.; This is enough to mar the simile, Sometimes it is so. 205. In the section on faults, to show the defects of the figure of speech, simile, he says, "samubbejeti," etc.