English
does it not captivate, being so delightful?" Here, because the flowers and bees are mutually connected, it is called yuttarūpaka. O wise one, your face, shining with white flowers, in the form of a gentle smile, and with restless eyes like bees, so delightful, whose mind does it not captivate? The opposite of this should be understood as ayuttarūpaka. 222. "The moon is a lotus in the sky"—this is a flawed rūpaka; "A grove of lotuses, eyes," etc., is beautiful. 222. He indicates that the compatibility or incompatibility of a rūpaka can be considered like that of a simile, with "candimā" etc. Here, the rūpaka of the moon as a lotus, with the sky conceived as a pond, is flawed; this is a flawed rūpaka. But "a grove of lotuses, eyes," etc., is beautiful, even with the difference in wording. 222. Instructing that the fault or faultlessness in a rūpaka should be conceived and grasped like in a simile, he says, "candimi" etc. "Candimā cando ākāsapaduma" This is a flawed rūpaka, because the sky is not conceived as a pond; it is called a flawed rūpaka. It is flawed, like a flawed simile, called dosaduṭṭhaṃ. "Ambhoruhavanaṃ nīluppalavanaṃ nettānī" etc., even with the difference in wording between the upamāna and upameyya, is beautiful. 223. There is no end to the variations of rūpaka and simile; that which is not, by that it is to be known, unspoken, by inference. 223. Are these all the kinds of simile and rūpaka? Negating this, he elaborates on what is unsaid with "pariyanto" etc. There is no end, no limit, to the variations, the distinctions, of rūpaka and simile, because of which, that which is unsaid, the kinds of variations not mentioned here, That should be understood according to the conceptual proliferation of forms conforming to the general characteristic that pervades all conceptual proliferations. Why? Because by inference, through inferential knowledge that consists of understanding the remaining unstated forms from the stated signs that are counted as conceptual proliferations, that is the meaning. 223. Now, to show that the unstated infinite variety of these same simile-forms should be known only according to what has been stated, he says, "Limit," etc. Since there is no limit, no end, to the conceptual proliferations, the diversely imagined aspects, of form and the embellishment of form, of simile and the embellishment of simile, therefore, the unstated aspect, the collection of unstated aspects in this *Subodhālaṅkāra*, should be understood by inference, by inferential knowledge. The intention is that it is possible to understand the unstated forms, which are included within the general characteristic that pervades all the unstated aspects of simile-forms, and which are inferred, through the inferential knowledge established by those stated signs consisting of the various aspects, without transgressing the general characteristic. However, since form is included within simile, the faults and non-faults stated for simile are common to both the stated and unstated aspects. 224. Repetition again and again, of meaning and of word; And of both should be understood, that is repetition by name. 224. Concerning repetition, he says, "Again," etc. That repeated utterance, again and again, of meaning, of the expressed object, and of word, of sound, and of both, of meaning and word, that threefold repetition should be understood by name, because repetition is a turning again and again in terms of utterance. 224. Now, he shows repetition, "Again and again," etc. That repeated utterance, again and again, of meaning, of the meaning expressed by the word, and of word, and of both, of meaning and word, that threefold repetition should be understood by name. "Again and again," this indeclinable occurs in the sense of abundance of action. Repetition is a turning again and again in terms of utterance. Repetition of Meaning 225. It delights the minds of all, it bestows the ten directions; It grasps purity, this heap of glory of the Conqueror. 225. "Mano" etc. is captivating. This mass of glory of the Conqueror captivates the mind, the heart of all people, embraces the ten directions, always, because it is their object, and takes on purity, a state of stainlessness. Here, because the meaning of taking is repeated with many synonymous expressions, this is repetition of meaning. 225. He illustrates with "Mano harati" etc. This mass of glory of the Conqueror captivates the mind, the heart of all beings, embraces the ten directions, because there is no place outside its scope, it takes hold, and it takes on purity, because it is produced by the quality of essential purity. Here, because the single meaning "takes" is repeated with other synonymous expressions "captivates, embraces, takes," this is called repetition of meaning. "Gone forth from impurities" and "its state" and "a mass of glory" are the analysis. Repetition of Words 226. Shine forth all directions, the body's radiance of the Sage; Shine forth also all, as if the splendours of the moon etc. were struck down. 226. "Vibhāsenti" etc. The body's radiance of the Sage shines forth, illuminates especially, all directions, because thus, for that reason, all the splendour of the moon etc. seems struck down, smitten, to be proceeding. This is repetition of words. 226. "Vibhāsenti" etc. The body's radiance of the Sage shines forth, illuminates especially, all directions, because it especially shines forth, therefore all the splendour, the radiance of the moon etc., seems struck down, smitten, and proceeds. Because the word "vibhāsenti" itself is repeated, this is called repetition of words. "Radiance in the body" is the sentence. Repetition of Both 227. Having conquered, he dwells, the Conqueror, the foe of defilements in the world; Dwells this host of enemies, massed together like the wicked. 227. "Jitvā" etc. This Conqueror, having conquered the foe of defilements, dwells, proceeds in the world. This host of enemies, conquered by him, is like the wicked massed together, because they have not obtained a footing there. Because of the repetition of the meaning and the words of "dwells," it is repetition of both. 227. "Jitvā" etc. This Conqueror, having Having conquered enemies, he lives in the world. This is the enemy group, a mass of defilement enemies, living like a heap of the wicked. Because of the repeated utterance of the meaning connected with the word and of the word "lives," this is called ubhayāvutti. The sentence is: Defilement is the enemy, and a group of enemies, and a heap became a heap, and a despicable person. 228. Though present in one place, helpful to all sentences; It is called a dīpaka, threefold in terms of beginning, middle, and end. 228. The dīpaka is explained, illuminating, beginning with "ekatthe." Though present in one place, at the beginning, middle, or end of a sentence, the action, genus, etc., is helpful to any sentence that is agreeable, a series of words expressing the relationship of action and agent, in terms of the connection of the sentence meaning, it is called a dīpaka, because like a lamp, though present in one place, it illuminates and reveals the whole sentence in terms of the meaning of all the words. And that dīpaka is threefold, having as its scope the beginning, the middle, and the end, that is, it is threefold: ādidīpaka, majjhadīpaka, and antadīpaka, meaning that it is threefold, each according to the action, etc. 228. Now he shows the dīpaka figure of speech, beginning with "ekatthe." Though present in one place, at the beginning, middle, or end of a sentence, the three, action, genus, and quality, is helpful to all sentences, the purpose in terms of the understanding of the sentence meaning of the sentence consisting of a series of words expressing the relationship of action and agent that one wants to say, is called a dīpaka, because it is like a lamp that, standing in one place, illuminates the objects located in all places that have become its scope, it is called a dīpaka. And that dīpaka is threefold, having as its scope the beginning, the middle, and the end of the sentence, that is, having as its scope the beginning, the middle, and the end. It should be understood that each of these is again threefold according to the difference of action, genus, and quality. Dīpetīti dīpo, padīpo. With the kappacca in the sense of resemblance, dīpo viyāti dīpakaṃ. The sentence is: The beginning, the middle, and the end of the sentence, and that is its scope. Ādidīpaka 229. The Buddha made the trainable— Of boundless prosperity to his kin; And together with all evils, the crushing of many heretics. 229. He cites "akāsi" etc. The Buddha, for those trainable, surely brought boundless, immeasurable prosperity to his kin. Not only that, but together with all evils, he also brought the crushing of many heretics. Here, the verb "akāsi" at the beginning, illuminates the entire sentence, hence this is a verb-at-the-beginning illuminator. 229. "Akāsi" etc. The Buddha brought boundless prosperity, prosperity without measure, to his trainable kin. Not only that, but together, in one moment, he also brought the crushing of many heretics together with all evils. Because the verb stands at the beginning of the sentence, this is called a verb-at-the-beginning illuminator. "Boundless prosperity" is the resolution, "many heretics" is the resolution, and "their crushing" is the resolution. Middle Illuminator 230. The sight of the Sage becomes ambrosia for the virtuous; But for other beings, it is ever-tormenting poison. 230. "Dassana" etc. The sight of the Sage becomes ambrosia, namely Nibbana, for the virtuous, because it is the means to ambrosia; for beings other than those virtuous ones, it becomes ever-tormenting poison, because the malice in it is like poison, leading to suffering in hell and so on.