English
How do they cause them to contract, To close like a bud? Young sunlight does not cause contraction without opening lotuses. This sunlight is wonderful, strange, Because it causes an unfitting contraction, It is called the "improper-acting mind-cause." "It does what is unfitting," and "mind is the cause," these are the phrases. 258. The rays of the moon-like nails, Of the Sage's two feet, Here contract The lotus-like hands of beings. The proper-acting mind-cause. 258. "Saṅkocayanti," etc. The rays of the nails, which are like moons, On the pair of feet of the Sage, Here in this world, Contract the hands of beings, Which are like lotuses, Closing them in the form of folded hands. This is the "proper-acting mind-cause," Because the contraction of lotuses is fitting for the moon. Even in the manner described. 258. "Saṅko," etc. The rays of the moon-like nails On the two feet of the Buddha, The rays of the moons, counted as rows of nails, On the pair of feet of the Sage, Here in this world, Contract the lotus-like hands of beings, Contracting them in the form of folded hands, Making them bud-like. Because the contraction of lotuses is done By the rays of the moon, And because the task that should be done by natural moonlight Is done by rays that are like moonbeams, Strange and unseen before, This is called the "proper-acting mind-cause." "Hands and lotuses," and "the two feet of the Sage," And "nails on them," and "they are moons," these are the phrases. 259. Of the meanings of the terms mentioned, The non-mention [non-instruction (?) According to order; Enumeration is specified, as well as correspondence and sequence. 259. He begins to explain the sequence with "of those mentioned," etc. The repeated mention, without transgressing the order of mention, of some of the things, the meanings of the terms previously stated, by way of indicating another meaning, is specified, is stated, as "enumeration" and also as "correspondence." Because they are to be specified, they are principal, hence the neuter gender in relation to them; because it is to be repeated, the mention is not principal, hence there is no acceptance of the masculine gender. "Sequence" also is specified, thus the change of gender. 259. Now he indicates the sequence figure of speech with "of those mentioned," etc. The repeated mention, without transgressing the order of mention, of the things, the meanings of the terms previously stated, relying on another meaning, is specified as "enumeration" and also as "correspondence," and sequence also is specified. Here, having repeated the well-known mention with the first half, he specifies with the second half the sequence that is to be established, and also the pair of synonyms for sequence, enumeration and correspondence. Here, to show what is to be specified, because the repetition is being brought forward, the repetition is not principal, what is to be specified is principal. For what is to be specified is principal, the other is not principal, it is said for this reason. Therefore, "specified" in relation to the pair "enumeration, correspondence" (because it is not principal) [this pair of words does not appear in the Sinhalese commentary] is neuter. In relation to "sequence," "specified" is masculine. The non-principal mention does not relate. "Without transgressing the sequence" and "without transgressing the enumeration" are the phrases. 260. By the speech, laughter, and grace, Of you, O Sage, victories; Cuckoos, lotuses, and so, Haunt the forest, the water. 260. He exemplifies that with "by the speech," etc. O Sage, your speech and laughter and their grace, this is the mention. The victories, by the defeat of cuckoos and lotuses, the cuckoos Karavīka flowers and kumuda flowers, This is an anuddesa with reference to what has been said. But with reference to what is going to be said, this is an uddesa, "Cuckoos, the forest, kumuda flowers, the water," this is an uddesa and anuddesa. They attend upon, as if they depend, I think. Thus, the possibility is from the thing itself, it is imagined as "as if." If it is thus imagined, how is it yathāsaṅkhya? Here it is said: where another figure of speech is also apparent, In the occurrence of an anuddesa corresponding to the uddesa, the enumeration itself is called the figure of speech, Because that itself is mainly intended to be spoken of. Where another figure of speech is not understood, there the sequence is very slight, it should be understood. 260. He exemplifies with "ālāpi" etc. O Sage, by your speech, laughter, and grace, by the sweet, simple grace, Together with the grace of gentle smiles, arisen victory, the cause of victory, Cuckoos, karavīka flowers, and kumuda flowers, kerava flowers, The forest and the water, in order, attend upon, as if they depend, I think. Here, "speech, laughter, and grace" is the uddesa, "Cuckoos, kumuda flowers" is the anuddesa with reference to what has been said, "The forest, the water" is the uddesa with reference to what is going to be said, In reality, because there is no cause for the dependence of cuckoos etc. on the forest etc. by such a victory, it is indicated by the use of the word "as if." Thus, this is not an imagination. Why? When various figures of speech are combined, whichever figure of speech is intended by the speaker, That itself is mainly spoken of. Even when there is a combination of the figure of speech of imagination, Because the anuddesa shown in the order of the uddesa is the main thing, this is called the figure of speech of sequence. Such other instances also should be seen in the same way. Speech and laughter, and their grace, thus is the analysis. 261. It might be more beloved, namely, The statement of something in the form of a meaning; That which is an extraordinary statement Of something beloved. 261. He introduces piyataram with "siyā" etc. That which is an extraordinary statement of something beloved, Of something in the form of a meaning, of the nature of an object, This might be called piyataram. 261. Now he shows the figure of speech piyataram with "siyā" etc. That which is the declaration, the statement, of the essential nature of something very dear, that declaration is called *piyatara*, or the *piyatara* figure of speech. "Very dear" means the meaning itself is the essential nature, this is the sentence. 262. The joy that arose in me, From seeing you, O peaceful one; May this joy come to be, From seeing you again. 262. He cites, "Joy," etc. O peaceful, good person, great sage, the joy that arose in me, from seeing you, from the mere path of the eye, from hearing your sweet words, may this joy, in time, from such happiness, be from seeing you alone, not from anyone else, for who else is like you? May it be from seeing you again. 262. "Joy," etc. O peaceful, good person, Tathāgata, the joy that arose in me from seeing you, from your coming into the path of my eyes, may this joy, in time, from such a moment, because there is no one else like you, be from seeing you alone. Here, by revealing the cause of the excess of joy, and the very desirable object, and the great eagerness in seeing, the meaning of the word "very joyful" [very dear, the meaning of the word *pīti* (ka.)], is made clear. "May this joy be" means that since the joy that arose in the past cannot arise again, only a joy similar to it is taken, just as "the same potter [carpenter (Sī. commentary)], the same medicines." 263. By describing with a simile, The thing intended to be said; This is called *samāsavutti*, Because it is a condensed form of meaning. 263. To speak of *samāsavutti*, he says, "By describing," etc. By describing, with a praised simile, the thing, the meaning, intended to be said, this characteristic of speech is called *samāsavutti*. Why? Because the condensation, the concise statement, of the meaning to be said is its nature, therefore this name is appropriate, making it a concise statement, *samāsavutti*. Why? Because this, having its own qualities, creates another meaning, but it is not primarily its own meaning. 263. Now, Here, he indicates a concise expression with "vaṇṇite," etc. This is called a concise expression, characterized as described above, because it is a way of speaking about the desired object, the object of intention, by means of description, praise, or comparison, using the object of comparison as the instrumental cause, thus summarizing the meaning and gathering the desired object into a condensed form. Here, this is called a concise expression because, having gathered and considered the desired object in mind, it reveals what has been considered by describing the object that serves as its comparison. In this, the expressed meaning of the words is subordinate, but the implied meaning is primary. "Adhippetañca taṃ vatthu ceti ca, samāsena saṅkhepena vutti kathanamiti ca, saṅkhepoyeva rūpaṃ sarūpanti ca, atthassa saṅkheparūpanti ca" is the analysis. 264. That one, by the mere specified, Is distinct, with indistinct specification; And there is another, with distinct And indistinct specification. 264. He shows its division with "sāya," etc. That concise expression, whatever object is perceived in a general way, is distinguished from something by some quality, etc., being determined as "this is like this, not otherwise," that is the specified, by that alone, from the distinction of the specification. Distinct, dissimilar, because the characteristic of a part exists in the whole. Indistinct, similar in form, the specification of which, that too is in meaning. There is another as well, not only that one. What kind? That which has both distinct and indistinct specifications is with distinct and indistinct specifications. The specified, however, is distinct. 264. Now he shows the division of that concise expression with "sāya," etc.