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Because of the division of root and so on; That which is obscure, like "piyā," Is embraced by her beloved. 23. "Because of the division of root and so on" means root is made first, hence root. The word "ādi" includes suffixes and so on. "Because of the division of root and so on" means because of the division, "this is the root, this is the suffix, this is the augment," thus it is said to be the determination of the division of root and suffix. He pleases, hence "pī," by her beloved, this husband is embraced, clung to. Here, "piyā" is obscure. 23. Whose word's meaning, understanding, is hard, because of the division of root and so on, by knowing the division of root and so on, "this is the root, this is the suffix, this is the augment," or by searching "what is root and so on," that is called obscure. As that example is thus. By that beloved woman, this beloved man is embraced, clung to. Root is made before the suffix, hence root. That which has suffixes as its beginning, the division of those, is the sentence. He pleases, hence "pī," a woman. By that beloved, here in the saying of the beloved called "piyā," because the word "pī" is unclear, the word "piyā" is obscure. 24. That obscure word, with little meaning, like yamaka; By the fault of the obscure word itself, that too is included. 24. Now, to show that even yamaka and so on, which are not intended, are included in the obscure, he says "yaṃ" and so on. There, "yaṃ" is an indefinite word, its definite word is yamaka and so on. Yamaka and so on, whose kind is riddle, that is yamaka and so on. What kind is it? He says "kiliṭṭhapada" and so on. Obscure, because they stand in a state of unapparent fault, are stained, unclear words, which it has, that is "kiliṭṭhapadaṃ." With little, small meaning, whose meaning is, that is "mandābhidheyyaṃ," such yamaka and so on, by the fault of the obscure word itself, in the manner stated, inside, within, is done, arranged, put there itself, it does not differ from the fault of the obscure word, is the meaning. 24. Now, even yamaka and so on, which are not intended, in the obscure fault. Thus revealing through the guise of inner feeling, he said, "That which is impure," etc. The word "impure" means mixed with the fault of non-comprehension, the word "unclear" means having a faint meaning, having a slight meaning, whatever yamakas and so on, whatever kind of riddles there are, that too is a fault of the impure word, just the fault of the impure word as stated, is done within, is done inside, meaning it is not separate from the fault of the impure word. Those whose words are impure, whose meaning is faint, whose yamakas and so on are riddles, the fault of impure words, is the analysis. 25. Composed of familiar words, With smooth connections of phrases, Endowed with the quality of clarity, Such a yamaka is considered desirable. 25. Let there be yamaka and so on that are undesirable, but what then is desirable? He says, "Familiar," etc. Composed of familiar words, meaning words that are familiar as indicators of their intended meaning, composed of familiar and well-known words and stems. With smooth connections of phrases, meaning whose connections of phrases, such as case endings and beginnings, are smooth through mutual embrace. Endowed with the quality of clarity, meaning well-endowed with the quality of clarity, a figure of speech, because it is composed of familiar words, such a yamaka with the qualities mentioned is considered desirable, meaning it is liked. 25. Now, having understood yamakas, teaching the students which kind of yamaka is desirable, he says, "Familiar," etc. Composed of familiar words, meaning composed of familiar and well-known words and stems, "this is the indicator of this meaning," with smooth connections of phrases, meaning whose connections of phrases, such as case endings and beginnings, are smooth, endowed with the quality of clarity, meaning well-endowed with the quality of clarity, a figure of speech, because it is composed of familiar words, such a yamaka with such qualities is considered desirable by the wise, a yamaka similar to the yamaka to be discussed above, which is delightful due to its abundance of qualities. Familiar are those words, and composed of them, smooth are the connections of phrases in it, clarity is the quality, a figure of speech, and Thus the analysis of "with sounds." 26. Non-separated, separated, and mixed, Repeated, of diverse sounds; Yamaka is that, of the lines, Whose scope is beginning, middle, and end. 26. Now, to show that desired thing as stated, he begins with "non-separated," etc. "Repeated" means reiterated, endowed with repeated utterance, because of the similarity of many, of diverse sounds, in the form of vowels and consonants, not a single sound being connected to it, and thus he will say, "repetition of sounds, like another." Yamaka is understood to be born from these. How many kinds is it divided into? He says, "non-separated, separated, and mixed." Therein, that which is stated by a group of sounds uninterrupted by another sound, that is non-separated yamaka. But that which is interrupted, that is separated. But that which is a mixture of both, that is mixed, another, non-separated and separated, thus yamaka is divided into three kinds. This threefold yamaka should be understood as having its scope in the beginning, middle, and end, for the purpose of determining the division of its subject matter. Of which lines? Of each of the four parts of a verse. Even with dependence, the compound is due to comprehensibility. Therein, as many kinds of yamaka are possible in the beginning, middle, and end of the four lines, those are fundamentally seven. How? In one line only, sometimes there is beginning yamaka, sometimes middle yamaka, sometimes end yamaka, sometimes middle-end yamaka, sometimes middle-beginning yamaka, sometimes beginning-end yamaka, sometimes all yamaka. Thus, being fundamentally seven each, there are twenty-eight in the four. And the beginning yamaka of a line, the non-separated beginning yamaka of the first line, likewise the non-separated beginning yamaka of the second, third, and fourth lines, the non-separated beginning yamaka of the first and second lines, the non-separated beginning yamaka of the first and third lines, the non-separated beginning yamaka of the first and fourth lines, are praised in many ways. And when there is yamaka in all, then variations such as great yamaka arise, it should be understood. 26. Now he reveals the desired yamaka with "non-separated," etc. By repeated, again and again. Born of many colors, from the collection of sounds, arisen from many sound-syllable bodies, the Yamaka, unseparated by other sounds, is unseparated. Separated by intervening sounds, it is separated. Being a mixture of both, it is threefold: different from them, unseparated and separated. And that Yamaka, by the rule of division of scope, is threefold: initial-range, middle-range, and final-range of the verse-lines. Here, the word "ca" extends to another statement. Another statement, namely, different from the previously stated unseparated, etc., being ready to be stated, is the sequence of initial, middle, and final lines, or the introduction, the beginning of a sentence; this is also its name. Separated, distinct, by a different sound, is separated. Its opposite is unseparated. Unseparated, separated, and different: a collective compound. Many are the sounds, repeated indeed, many colors, born of them. Beginning, middle, and end: these are the ranges of which it is the object. There, in each line of the four-line verse, seven kinds of Yamaka are found in the initial, middle, and final positions. How? Initial-line Yamaka, middle-line Yamaka, final-line Yamaka, middle-final Yamaka, middle-initial Yamaka, initial-final Yamaka, all-line Yamaka. Thus, making seven each, the four fundamental Yamakas are twenty-eight. Here, even the initial-line Yamaka, etc., is the unseparated initial-line Yamaka of the first line, and so also the initial-line Yamaka of the second, third, and fourth lines. And the unseparated initial-line Yamaka of the first and second lines, and so also the initial-line Yamaka of the first and third lines, the initial-line Yamaka of the first and fourth lines, and the unseparated initial-line Yamaka of the second and third lines, and so also the initial-line Yamaka of the second and fourth lines, and the unseparated initial-line Yamaka of the third and fourth lines. Thus, there are ten unseparated initial-line Yamakas. Likewise, there are ten separated ones, making twenty. The unseparated middle-line Yamaka of the first line, and so also the middle-line Yamaka of the second line, etc., thus, the middle-line Yamaka is also twentyfold. The unseparated final-line Yamaka of the first line, and so also the final-line Yamaka of the second line, etc., a These are twenty kinds of yamaka. But by combination and division, they are of many kinds. Explanation of Abyapetapaṭhamapādādiyamaka 27. Good people, bad people, all, Even those discerning by virtue; Do not come to discernment, Near undiscerning people. 27. "Sujanā," etc. Good people, virtuous people, bad people, unvirtuous people, these all, special people favoring both sides, even those discerning by virtue, by means of virtue, as the cause or reason, being distinct because found among the virtuous and not found among the unvirtuous, do not come to discernment, to distinction, near undiscerning people, in their presence, and because of the lack of discerning wisdom, even discerning people see them as one. This is abyapetapaṭhamapādādiyamaka. 27. Now, to show just the face of abyapetapaṭhamapādādiyamaka, he says, "Sujanā," etc.