English
Good people, virtuous people, bad people, unvirtuous people, all those on both sides, by virtue, by means of virtue such as morality, or by vice such as killing, even those discerning, because of the lack of occurrence of killing, etc., among the virtuous, and of morality, etc., among the unvirtuous, being distinct by virtue, near undiscerning people, near people without discerning knowledge, do not come to discernment, to distinction. Those who have discernment without destruction are discerning. Here, by transference of the object, discernment is wisdom, not discerning are undiscerning, those very people, and their vicinity is the explanation. This is abyapetapaṭhamapādādiyamaka. Explanation of Abyapetapaṭhamadutiyapādādiyamaka 28. Good deeds, bad deeds, all, Strong, weak, or; Do not go until they are done, They would be givers of happiness and suffering. 28. "Kusalā," etc. Strong, powerful by the strength of repeated practice. Atha, is a particle in the sense of immediate sequence. Weak, feeble because of the absence of that, all good and bad deeds, until, for as long as, they are done, without the possibility of giving fruit from the mere moment of arising, not going to the state of being merely the cause for the expression "it was done," being merely the cause of action. Having arrived, for that long, they tread both happiness and suffering, thus they are givers of happiness and suffering. As long as the cycle of existence continues, so long are they givers of happiness and suffering. This is an unbroken yamaka of the first and second pādas. 28. Strong, through the gain of conditions like cultivation, or weak, through the lack of it, all wholesome and unwholesome things, until the time they have not gone to or reached fruition, due to the absence of fruit-giving, being merely a process, for that long, they are givers of happiness and suffering, respectively, they are givers of happiness and suffering. This is an unbroken yamaka of the first and second pādas. Unwholesome things are the opposite of wholesome things. The state of that which should be said "it was" is "ahosittaṃ". As in "ehipassiko" etc., the ṇādi suffixes occur even from verb roots. Explanation of the Unbroken Yamaka of the First, Second, and Third Pādas 29. With reverence, with fear, may it destroy, made, made by me; Veneration, veneration, receptacle of honor, in the Triple Gem. 29. "Sādaraṃ" etc. The veneration, being shown through the three doors, the honor and the worship, in the receptacle, the basis of them, in the group of three called the Triple Gem, through the meaning of generating delight etc., having made it with reverence, together with respect, by me, made, made, especially beneficial, because of scattering and removing the suffering of existence, may that veneration, that prostration, destroy fear, the burning of body and mind. Because "by me" is said, "me" is understood by implication. This, however, is an unbroken yamaka of the first, second, and third pādas. 29. In the receptacle of veneration and honor, in the group of three called the Triple Gem, the basis of the prostration and worship being done through the three doors, by me, that veneration, made with reverence, together with respect, made, especially beneficial, because of being the means of worldly and supramundane attainment, may that veneration destroy the fear of my body and mind. This is an unbroken yamaka of the first, second, and third pādas. Existing together with reverence is "sādaraṃ", an adverb of manner. Here, "kriyā" means the action indicated by the suffix "vihita." Indeed, even when "vihita" refers to the object, due to its inherent capability to imply otherwise, it separates and exists as the object related to the action "akāsi," and because the suffix "yu" attached to "vihita" in the sense of "bhāva" is neuter, it is also neuter, and because of the unity of existence, it is singular, and because it is a qualifier, the word "sādara" is also in the neuter second singular. As it was said: "The gender, number, and case That are seen in the qualified; In apposition, more so, They should be made in the qualifier." Thus, when the action qualifier is taken, by implication, the third case ending "mayā" becomes the first case ending, and the first case ending "vandanā" becomes the sixth case ending. "Vandanā" and "māna" are the receptacles of them. A group of three is a triad, and the explanation is "a triad of jewels." Description of Yamaka with no missing four-footed verses 30. Kamalaṃ ka’malaṃ kattuṃ-vanado vanado’mbaraṃ; Sugato sugato lokaṃ, sahitaṃ sahitaṃ karaṃ. 30. "Kamalaṃ" etc. The lotus, "kamalaṃ," is to adorn the water, "kaṃ," for the purpose of creation, because of the attainment of such loveliness in ponds and the like, where there is a collection of blooming lotuses and the possibility of water. "Avanado" gives protection, "avanaṃ," because it is the cause of prosperity of crops and the like. "Vanado," the cloud, gives water, "vanaṃ," it is not empty, and it adorns the sky, "ambaraṃ," because of the quality of loveliness of the sky cavity filled with the burden of streams of water. "Sahitaṃ," complete, doing what is beneficial, "hitaṃ," that is, increasing, "sugato" speaks well, "suṭṭhu gadati," like the former Buddhas, abandoning sensual desire and the like through renunciation, going and, by the path of Arahatship, cutting off all defilements together with their tendencies, or "sugato" is said to have gone to the beautiful city of Nibbana. That great sage, by the mark of his immeasurable perfections, adorns the world, "lokaṃ," the three worlds, or it should be connected as "sahitaṃ lokanti," to adorn. To adorn. This is a yamaka without separation of four lines. 30. A lotus, a paduma, water, to adorn, to beautify the loveliness of water covered with five kinds of lotuses. A cloud, a giver of forests, giving protection by being the cause of the abundance of crops due to the abundance of rain in the rainy season, to adorn the sky, to beautify the sky by being filled with the burden of streams of water in its belly. The Well-gone, the storyteller, the one who has gone to beautiful Nibbana, that Well-gone, that Thus-gone, doing what is beneficial, complete, and increasing, to adorn the world, the three worlds, or to adorn the united world, because of the absence of such another loveliness of the world due to the causes of storytelling and so on. It is to be understood that all word-meanings do not deviate from beings. Therefore, they say that all are suitable for the action of the first existence. This is a yamaka of four lines without separation. 31. This trace of yamaka without separation is shown; Other yamakas are to be known in this direction. 31. Thus, having shown just a direction of the yamaka without separation of lines in the desired yamaka, he concludes with "without separation," etc. This trace, this difference, as stated, of the yamaka that is without separation, or that is the beginning of four lines, has been shown, has been distinguished. Why are not other things distinguished? He says, "to be known," etc. In this direction, by this method, other yamakas, different from what has been said, yamakas of the second line, yamakas of the third line, yamakas of the fourth line, etc., both without separation and with separation, yamakas of the first and second lines, yamakas of the first and third lines, etc., and with separation, yamakas of the first and fourth lines, yamakas of the second and third lines, etc., both without separation and with separation, and yamakas of the middle lines are to be known, are to be understood, because they have been shown in such a direction to the wise. And there – "The virtuous and the non-virtuous people, together with qualities and non-qualities; They plunge equally, O Lord, how then is your mind in your mind?" Thus, yamakas of the second line, etc., without separation. ani, "With pleasing words all, Speaking pleasantly and unpleasantly; The Conqueror made obeisance, May that Dhamma destroy your unpleasantness." Thus, examples of initial and second line yamaka and others, without separation, "To make the stained unstained, long may the pure delight; Long may the pure limb, stained, be unstained." Thus, examples of initial, fourth, second and third line yamaka and others, with and without separation, "Charming, remove affliction, Conqueror, mind-born of me; Surely you are the essence of perfections, the nectar-nourished medicine of delusion." Thus, examples of middle line yamaka, "With virtue delight, conquer, with wealth fill the earth; If you desire that excellent, wise Conqueror." Thus, examples of final line yamaka should be known. 31. Thus, concluding the means of unobstructed yamaka with the desired yamaka, he says "without separation" etc. This hint of unobstructed yamaka, or yamaka without separation by dissimilar sounds, or unobstructed initial line yamaka, the example "sujani" etc., a small example, is shown, indicated. Other yamaka should also be understood in this direction, by this method, by the wise. Initial yamaka, or yamaka that is the beginning, and that which is unobstructed, is the sentence. Thus, by this method shown, the unobstructed second line yamaka and others should be known, is the intention. Therein, unobstructed second line yamaka should be understood thus – With virtue and vice together, the virtuous and unvirtuous people; Plunge equally, O Lord, how is your mind in the mind? O Lord, how do the virtuous and unvirtuous people, with their respective virtues and vices, plunge equally together in your mind, the mind is wonderful, equal love for the good and bad is wonderful, is the intention. Unobstructed initial and second line yamaka should be seen thus – With pleasing words all, speaking pleasantly and unpleasantly; The Conqueror made obeisance, may that Dhamma destroy your unpleasantness.