English
The Conqueror made obeisance to all people, even those speaking unpleasantly, with what pleasing words. He did, may that Dhamma destroy your displeasure. Here, since the word 'pi' is taken as a synonym of 'api', there is no violation of the meter. See thus the non-separated and separated yamaka at the beginning of the first, fourth, second, and third pādas: Sa’malaṃ samalaṃ kattuṃ, suciraṃsuci raṃjaye; Suciraṃ suciraṃgaṃ taṃ, sa’malaṃ samalaṃbhi yoti. Here, "samalaṃ samalaṃ, suciraṃ suciraṃ" are non-separated because they are not interrupted by dissimilar letters, and "samalaṃ samalaṃ," a pair of preceding and following words, is separated by different letters in "kattuṃ," and "suciraṃ suciraṃ," a pair of preceding and following words, is separated by different letters in "jaye." Suciraṃsuci, the Victorious One endowed with excellent, bright rays, samalaṃbhi attained peace, nibbāna, alaṃ, exceedingly, greatly, suciraṃgaṃ, that Victorious One with a pure body, saṃ, to adorn himself, to purify and prepare himself, suciraṃ, for a long time, raṃjaye, should delight himself. See thus the yamaka in the middle of the pāda: Manohara hara klesaṃ, jina cetobhavaṃ mama; Nanu tvaṃ pāramīsārā-matabhāvitamosadhanti. Manohara, Victorious One, remove the defilement, the torment, of my mind; you are indeed the divine medicine cultivated with the essence of perfections. See thus the yamaka at the end of the pāda: Sādhunā raṃjaya jaya-ddhaninā’pūrayi mahiṃ; Yo taṃ jinavaraṃ dhīra-matthakāmosi ce tuvanti. The excellent Victorious One filled the earth with the sound of victory, with the cry of victory for the trainable; if you, good person, desire the goal, delight in that wise, excellent Victorious One. By these specified yamakas, the remaining yamakas, such as those at the beginning of the third pāda, should be understood. 32. Of these, there are very many, Divisions and combinations; Even there, some are easy, Some are exceedingly difficult. 32. Why not completely... The kappitāni says, "exceedingly," and so on. Those variations, their combination, mixture, the manner of utterance, the source of origin of which are combinations, their distinctions, kinds are exceedingly many, extremely numerous, arising in the manner described. Even there, among those variations, some variations are easily done, easily applied, and some variations are exceedingly difficult. Thus, they are classified in two ways. Among those that are easy, only the beginning of some desired yamaka is shown. Now, only the beginning of some difficult ones, not all of them, should be understood in this way. With the elevated, those who are true, Why are they not, not they? Since from the bowed, not they, They might be, not they, bowed, beautiful. This is a difficult, single-form, non-separated, separated, middle yamaka of four lines. Not radiant, those gods, adorned, So too, demons, abundant, gods, undefeated; In assemblies, even the king, so well-conquered, As those who rule, gods, free from intoxication. This is a single-form, separated, middle yamaka of four lines. Having indicated all this, in order to conclude by way of indication of characteristics, he says, "exceedingly," and so on, fearing the question, "What is the purpose?" Those yamaka, their combinations, the source of their origin, the distinctions that are the cause of their arising, the kinds that are high and low, are exceedingly many. Even there, among those yamaka, some are easy, easily accomplished, some are exceedingly difficult, extremely hard to accomplish. "Combination is the source of which" is the analysis. Here, since the easy has been taught, only a means of entering the difficult yamaka is taught: "If one were to give mind to the Teacher, Mind, mind, he pleases the Teacher; If he were not to give mind, mind, Mind, mind of him is not well-worshipped." This is a single-form, non-separated, separated yamaka of four lines. If a person were to give mind, his own thought, to the Teacher, the Conqueror, even for a moment, the mind, the thought of the Teacher, the Lord of Sages, pleases, greatly pleases the mind, the thought of that person. Therefore, if he were not to give mind, mind, thought, thought, what Even a moment's thought, A moment's mind, For such a person, Is not well-honored, Not to be honored by the worthy. "With the exalted, they are, Why are they not, not yours? Since not yours, not not from here, Yours not bowed, fair ones are." This is a single-form, non-separated, separated, four-line alliteration. Because, for what reason, those fair ones of yours, with a noble, well-exalted cause, even bowed down, even not bowed down, those fair ones, those beautiful ones, are not, are indeed. Therefore, for that reason, those fair ones, those beautiful ones, why are they not bowed down, are indeed. "The conqueror, bowing, humble good folk, In virtue placing, not good folk, folk; For the trainable, virtue's vessel, folk, I bow, mine, truly good folk, folk." This is a difficult, single-form, non-separated, separated alliteration of four lines. Bowing, humble good folk, one desiring to bow, having humble good people, the folk, the trainable folk, not being negligent, placing in virtue, in virtues such as morality, for the trainable, anointment, being anointment, virtue's vessel, being the basis of virtues, good folk, folk, for this reason, being anointment for good people, the folk, good people, truly, certainly, mine, mine-making, that conqueror, I bow, I salute. "With radiance, with radiance, in the world of the conqueror, With radiance, with radiance, it shines indeed ever; With radiance, with radiance, it shines, if not how not, With radiance, with radiance, surpassing radiance it shines." This is a single-form, separated alliteration of four lines. In the world, in the world of beings, with radiance, with existing radiance, the conqueror's radiance, beautiful radiance, with radiance, with existing, or beautiful radiance, from radiance, indeed, certainly, it shines indeed, it gleams indeed. That conqueror's radiance, with radiance, being more than existing radiance, if it does not shine, if it does not gleam, surpassing the radiance of those with radiance, with existing beautiful radiance, of Brahma and others, how does it not shine, it shines indeed. "Not radiant, those gods, adorned, As the Asuras, mighty, undefeated by the Suras; As a king in assemblies, though adorned, As those Suras, freed from intoxicants, shine forth. This is a quatrain devoid of single-form Yamaka. Just as people freed from intoxicants shine forth, so too, though adorned and embellished, those Suras, those deities, are not radiant; likewise, those Asuras, defeated due to intoxicants, many Asuras like Vepacitti, are not radiant; likewise, a king, though well-adorned, is not radiant in assemblies. "Those who in the Buddha's command, have abandoned hope, pure hope, Surely they become fearless, with hope destroyed; Therefore, in all evil, with fear, with vows, They make peace-dependent, master-hope." This is a quatrain devoid of single-form Antayamaka. Those good people who, in the Buddha's command, in the command consisting of the Vinaya precepts, have abandoned hope, have hope established without transgression, pure hope, those virtuous ones, with hope destroyed, with craving destroyed gradually, surely become fearless, because they are without fear; therefore, in all evil, in all unwholesome things, with fear, with vows, desiring faultless vows, virtuous people make peace-dependent, master-hope. 33. Yamaka and riddles too, and things exceedingly sweet; All these are omitted, by me, for fear of wearying the students. 33. Indeed, Yamaka is indicative of the special skill of poets, so it is useful there, and riddles are useful for playful entertainment, in crowded places, in secret consultations, and for deceiving others, so how can there be omission there? He says, "Yamaka," etc. That Yamaka, as stated, with its easy and difficult divisions. Riddles, however, are sixteen, specified by ancient teachers, such as Samāgatāvañcitā. Here is the definition: Samāgatā is when there is a hidden meaning, by the combination of words; Vañcitā is when, by a word, it is commonly used elsewhere. Deception. Distant, disjointed application, causing delusion; Whose verses are forgotten, meanings difficult to grasp. Similar in form, non-principal meaning, words placed with imposition; Harsh, sounds arising from causes, somehow. Enumeration is counting, where confusion arises; Where the sentence speaks otherwise, that is contrived. Whose name is without interval, names with diverse meanings imagined; Hidden, fixed in another meaning, due to similar-sounding words. Similar sounds, achieved through desired-word synonyms; Confused, indeed by delusion, even well-defined. Whose name has excessive connections, that is roundabout; One hidden, conveying meaning, concealing dependence. That is doubly hidden, whose concealment is twofold; Mixed is that name, whose mixture is of various characteristics. Even in these three faults, the faults in distant etc. should not be imposed. For this is not stated by the name "sentence mixture" with "he bows to many virtues" etc., and the contrived is defined with "having gone to the second abode" etc., avoiding the fault of doubt. "Source, endless, spread out, your command, great mindfulness; May the lord long triumph, accomplishing abundant fruits." This is assembled. "One should cultivate only the auspicious, dispelling pride and wickedness; May he reach the secure city, self-controlled, self-reliant." This is deceived. The forgotten and others, however, should be understood according to the characteristics and according to the examples there.