Muni's PlayI. The Enumerations
Sanskrit Text
स्कन्धा धातव आयतनानि च कति।
Translation
How many are the aggregates (skandhas), the elements (dhātus), and the sense-bases (āyatanas)?
Sanskrit Text
स्कन्धाः पञ्च। रूपस्कन्धो वेदनास्कन्धः संज्ञास्कन्धः संस्कारस्कन्धो विज्ञानस्कन्धश्च॥
Translation
The aggregates are five: form, feeling, perception, mental formations, and consciousness.
Sanskrit Text
धातवोऽष्टादश। चक्षुर्धातू रूपधातुश्चक्षुर्विज्ञानधातुः श्रोत्रधातुः शब्दधातुः श्रोत्रविज्ञानधातुर्घ्राणधातुर्गन्धधातुर्घ्राणविज्ञानधातुर्जिव्हाधातू रसधातुर्जिव्हाविज्ञानधातुः कायधातुः स्प्रष्टव्यधातुः कायविज्ञानधातुर्मनोधातुर्धर्मधातुर्मनोविज्ञानधातुश्च॥
Translation
The elements are eighteen: eye, form, and eye-consciousness; ear, sound, and ear-consciousness; nose, odor, and nose-consciousness; tongue, taste, and tongue-consciousness; body, touch, and body-consciousness; mind, mental-objects, and mind-consciousness.
Sanskrit Text
आयतनानि द्वदश। चक्षुरायतनं रूपायतनं श्रोत्रायतनं शब्दायतनं घ्राणायतनं गन्धायतनं जिव्हायतनं रसायतनं कायायतनं स्प्रष्टव्यायतनं मनआयतनं धर्मायतनं च॥
Translation
The sense-bases are twelve: eye-base, form-base, ear-base, sound-base, nose-base, odor-base, tongue-base, taste-base, body-base, touch-base, mind-base, and mental-object-base.
II. The Reasoning (Upādāya)
Sanskrit Text
किमुपादाय स्कन्धाः पञ्चैव।
Translation
Why are there exactly five aggregates?
Sanskrit Text
पंचाकारात्मवस्तूभ्दावनतामुपादाय। सपरिग्रहदेहात्मवस्तु उपभोगात्मवस्तु अभिलापात्मवस्तु सर्वधर्माधर्माभिसंस्कारात्मवस्तु तदाश्रयात्मस्वस्तु चोपादाय॥
Translation
Based on the manifestation of the “self” in five modes: as the body and its possessions, as enjoyment, as naming/expression, as the formation of virtue and non-virtue, and as the underlying basis for these.
Analysis of the Five Objects (Vastus)
| संस्कृत (Sanskrit Term) | व्याख्या (Functional Meaning) | स्कन्ध (Associated Skandha) |
|---|---|---|
| सपरिग्रहदेहात्मवस्तु | The “self” as the physical body and its belongings. | रूप (Form/Matter) |
| उपभोगात्मवस्तु | The “self” as the consumer of experiences (pleasure/pain). | वेदना (Sensation) |
| अभिलापात्मवस्तु | The “self” as the speaker/labeler who uses language. | संज्ञा (Perception) |
| सर्वधर्माधर्माभिसंस्कारात्मवस्तु | The “self” as the moral agent creating karmic impulses. | संस्कार (Mental Formations) |
| तदाश्रयात्मवस्तु | The “self” as the underlying storehouse/consciousness. | विज्ञान (Consciousness) |
Sanskrit Text
किमुपादाय धातोवोऽष्टादशैव।
Translation
Why are there exactly eighteen elements?
Sanskrit Text
द्वाभ्यां देहपरिग्रहाभ्यामतीतवर्त्तमानषडाकारोपभोगधारणतामुपादाय॥
Translation
Based on maintaining the six-fold enjoyment of the past and present through the dual foundation of the body and its possessions.
Sanskrit Text
किमुपादायायतनानि द्वादशैव।
Translation
Why are there exactly twelve sense-bases?
Sanskrit Text
द्वाभ्यां देहपरिग्रहाभ्यामनागतषडाकारोपभोगायद्वारतामुपादाय॥
Translation
Based on being the gateways for the six-fold enjoyment of the future through the dual foundation of the body and its possessions.
III. The Nature of Clinging (Upādāna)
Sanskrit Text
कस्मात् स्कन्धा उपादानमित्युच्यन्ते। उपादानेन सहितत्वात् स्कन्धा उपादानमि त्युच्यन्ते।
Translation
Why are aggregates called “clinging aggregates”? They are called so because they are accompanied by clinging.
Sanskrit Text
उपादानं कतमत्। स्कन्धेषु च्छन्दो रागश्च।
Translation
What is clinging? It is the desire (chanda) and attachment (rāga) directed toward the aggregates.
Sanskrit Text
कस्मात्।ःच्छन्दो रागश्चोपादानमित्युच्यते।
Translation
Why are desire and attachment called clinging?
Sanskrit Text
अनागतवर्त्तमानस्कन्धानामभिनिर्वर्त्तनतोऽपरिहारतश्च। अनागतेऽभिलाषाद् वर्त्तमानेऽधावसानाच्च च्छन्दो रागश्चोपादानमित्युच्यते।
Translation
Because they produce future and present aggregates and prevent escape from them. Clinging is defined as longing for the future and fixation on the present.
Sanskrit Text
कस्माद् धातव आयतनानि च सोपादानधर्मा इत्युच्यन्ते। तत्र स्कन्धवन्निर्द्देशः॥
Translation
Why are elements and bases called “factors with clinging”? The explanation is the same as that for the aggregates.
IV. Characteristics of the Aggregates
Sanskrit Text
किंलक्षणं रूपम्। रूपण लक्षणं रूपम्। तद् द्विविधम्। स्पर्शेन रूपणं प्रदेशेन रूपणं च।
Translation
What is the characteristic of Form? Its characteristic is transformation (rūpaṇa). It is two-fold: transformation by contact and transformation by spatial location.
Sanskrit Text
स्पर्शेन रूपणं कतमत्। करचरणपाषाणशस्रदण्डशीतोष्णक्षुत्पिपासामशकदंशसर्पवृश्चिकादीनां स्पर्शेन व्याबाधनम्।
Translation
What is transformation by contact? It is being affected by the touch of hands, feet, stones, weapons, sticks, cold, heat, hunger, thirst, or bites from insects/animals.
Sanskrit Text
प्रदेशेन रूपणं कतमत्। देशेन रूपण मिदं चेदं च रूपमेवं चैवं च रूपमिति प्रणिहिताप्रणिहितचेतोवितर्केण प्रतिबिम्बचित्रीकारता॥
Translation
What is transformation by spatial location? It is the mental picturing of images as “this is form” or “that is form” in a specific place through focused or unfocused thought.
Sanskrit Text
किंलक्षणा वेदना। अनुभवलक्षणा वेदना। नानाविधानां शुभशुभानां कर्मणां फलविपाकं प्रत्यनुभवन्त्यनेनेत्यनुभवः॥
Translation
What is the characteristic of Feeling? Its characteristic is experience (anubhava). Experience is that by which one feels the ripening results of various good and bad deeds.
Sanskrit Text
किंलक्षणा संज्ञा। संजाननालक्षणा संज्ञा। संज्ञा नानाधर्मप्रतिबिम्बोद्ग्रहण (स्वभावा) यया द्रष्टश्रुतमतविज्ञातानर्थान् व्यवहरति॥
Translation
What is the characteristic of Perception? Its characteristic is recognition (saṃjānana). It grasps the mental images of phenomena, allowing one to use names for things seen, heard, or known.
Sanskrit Text
किंलक्षणः संस्कारः। अभिसंस्कारलक्षणः संस्कारः। संस्कारभिसंस्कार (स्वभावो) येन कुशलाकुशलाव्यकृतेषु पक्षेषु चित्तं प्रेरयति।
Translation
What is the characteristic of Formations? Its characteristic is volitional construction (abhisaṃskāra). It impels the mind toward wholesome, unwholesome, or neutral states.
Sanskrit Text
किंलक्षणं विज्ञानम्। विजाननालक्षणं विज्ञानम्। विज्ञानं येन रूपशब्दगन्धरसस्पर्शधर्मान् नाना विषयान् विजानाति॥
Translation
What is the characteristic of Consciousness? Its characteristic is discernment (vijānana). It is that by which one discerns various objects like form, sound, odor, taste, touch, and mental phenomena.
Analysis of the Five Aggregates
| स्कन्ध (Aggregate) | लक्षण (Characteristic) | विस्तृत संस्कृत स्वभाव ( Sanskrit Functional Phrase) | मुख्य कार्य (Primary Function) |
|---|---|---|---|
| रूप (Rūpa) | रूपण (Rūpaṇa) | १. स्पर्शेन व्याबाधनम् २. प्रदेशेन प्रतिबिम्बचित्रीकारता | Resistance & Space: Physical affliction by impact and the mental picturing of objects in spatial locations. |
| वेदना (Vedanā) | अनुभव (Anubhava) | शुभशुभानां कर्मणां फलविपाकं प्रत्यनुभवन्ति | Feeling: To subjectively experience the ripening results of virtuous (शुभ) and non-virtuous (अशुभ) deeds. |
| संज्ञा (Saṃjñā) | संजानन (Saṃjānana) | द्रष्टश्रुतमतविज्ञातानर्थान् व्यवहरति | Perception: To use names/conventions for things seen, heard, thought, or known through image-grasping. |
| संस्कार (Saṃskāra) | अभिसंस्कार (Abhisaṃskāra) | कुशलाकुशलाव्यकृतेषु पक्षेषु चित्तं प्रेरयति | Volition: To impel the mind toward wholesome (कुशल), unwholesome (अकुशल), or neutral states. |
| विज्ञान (Vijñāna) | विजानन (Vijānana) | रूपशब्दगन्धरसस्पर्शधर्मान् विजानाति | Awareness: To discern the six types of objects: form, sound, smell, taste, touch, and mental phenomena. |
V. Characteristics of Elements & Bases
Sanskrit Text
चक्षुर्धातुः किंलक्षणः। येन चक्षुषा रूपाणि दृष्टवान् पश्यति यच्च तस्य बीजमुपचितमालयविज्ञानं तच्चक्षुः॥
Translation
What is the characteristic of the Eye-element? It is the eye by which one saw or sees forms, and its accumulated seed in the storehouse-consciousness.
Sanskrit Text
यथा चक्षुर्धातुलक्षणं तथा श्रोत्रघ्राणजिह्यकायमनोधातूनामपि लक्षणानि।
Translation
As is the eye-element, so are the characteristics of the ear, nose, tongue, body, and mind elements.
Sanskrit Text
रूपधातुः किंलक्षणः। रूपं यच्चक्षुषा दृष्टं दृश्यते च यच्च तत्र चक्षुर्धातोराधिपत्यं तद्रूपधातु लक्षणम्।
Translation
What is the characteristic of the Form-element? It is the form seen by the eye, existing under the eye-element’s dominance.
Sanskrit Text
यथा रूपधातु लक्षणं तथा शब्दगन्धरसस्पर्शधर्मधातूनामपि लक्षणानि।
Translation
As is the form-element, so are the characteristics of the sound, odor, taste, touch, and mental-object elements.
Sanskrit Text
चक्षूर्विज्ञानधातुः किंलक्षणः। चक्षुराश्रया रूपालम्बना रूपप्रतिविज्ञप्तिः यच्च तस्य बीजमुपचितं। विपाकालयविज्ञानं तच्चक्षुर्विज्ञानधातुलक्षणम्॥
Translation
What is the characteristic of the Eye-consciousness-element? It is the recognition of form relying on the eye and form-object, plus its accumulated seed in the resultant storehouse-consciousness.
Sanskrit Text
यथा चक्षुर्विज्ञानधातुलक्षणं तथा श्रोत्रघ्राणजिव्हाकायमनोविज्ञानधातूनामपि लक्षणानि॥
Translation
As is the eye-consciousness, so are the characteristics of the ear, nose, tongue, body, and mind consciousness-elements.
Sanskrit Text
आयतनं किंलक्षणम्। धातुवद् यथायोगं वेदितव्यम्॥
Translation
What is the characteristic of the Sense-bases? They should be understood similarly to the elements as appropriate.
I. Establishment of the Form Aggregate (Rūpa-skandha)
Sanskrit Text
रूपस्कन्धव्यवस्थानं कतमत्। यत्किंचिद्रूपं सर्वं तच्चत्वारि महाभूतानि चत्वारि च महाभूतान्युपादाय॥
Translation
What is the establishment of the Form Aggregate? All form consists of the four great elements and form derived from the four great elements.
Sanskrit Text
कतमानि चत्वारि महाभूतानि। पृथिवीधातुः अब्धातुः तेजोधातुः वायुधातुश्च॥
Translation
What are the four great elements? The earth-element, water-element, fire-element, and air-element.
Sanskrit Text
पृथिवीधातुः कतमः। कठिनता॥ अब्धातुः कतमः निष्यन्दता॥ तेजोधातुः कतमः। उष्णता॥ वायुधातुः कतमः। कम्पनता॥
Translation
What is the earth-element? Solidity. What is the water-element? Fluidity. What is the fire-element? Heat. What is the air-element? Motion/Vibration.
Sanskrit Text
उपादाय रूपं कतमत्। चक्षुरिन्द्रियं श्रोत्रेन्द्रियं घ्राणेन्द्रियं जिव्हेन्द्रियं कायेन्द्रियं रूपशब्दगन्धरसस्प्रष्टव्यानामेकदेशो धर्मायतनसंगृहीतं च रूपम्॥
Translation
What is derived form? The eye-organ, ear-organ, nose-organ, tongue-organ, body-organ, and the objects of form, sound, smell, taste, a portion of touch, and forms included in the mental-object base (dharmāyatana).
Sanskrit Text
चक्षुरिन्द्रियं कतमत्। चत्वारि महाभूतान्युपादाय चक्षुविज्ञाना श्रयो रूपप्रसादः॥
Translation
What is the eye-organ? Derived from the four great elements, it is the translucent matter (rūpa-prasāda) that is the support for eye-consciousness. (Note: The text repeats this definition for the ear, nose, tongue, and body organs as the support for their respective consciousnesses.)
Sanskrit Text
रूपं कतमत्। चत्वारि महाभूतान्युपादाय चक्षुरिन्द्रियगोचरोऽर्थः। यथा नीलं पीतं लोहितमवदातं दीर्घं ह्रस्वं वृत्तं परिमण्डलं स्थूलं सूक्ष्ममुन्नतमवनतं सातं विसातमातपः छाया आलोकोऽधकारमभ्रं धूमो रजो महिका च। अभ्यवकाशरूपं विज्ञप्तिरूपं नभ एकवर्णं रूपम्॥
Translation
What is form-object? Derived from the elements, it is the object-domain of the eye. Examples: blue, yellow, red, white; long, short, round, circular; coarse, fine, high, low; even, uneven; sunlight, shadow, light, darkness; clouds, smoke, dust, mist; the form of open space, manifest form (vijñapti), and the single-colored sky.
Sanskrit Text
तत् पुनस्त्रिधा। शोभनमशोभनमुभयविपरीतं च॥
Translation
It is further threefold: beautiful, ugly, and neutral.
Sanskrit Text
शब्दः कतमः। चत्वारि महाभूतान्युपादाय श्रोत्रेन्द्रियब्राह्योऽर्थः। मनोज्ञो वा अमनोज्ञो वा उभयविपरीतो वा। उपात्तमहाभूतहेतुको वा अनुपात्तमहाभूतहेतुको वा तदुभयो बालोकप्रसिद्धो वा सिद्धोपनीतो वा परिकल्पितो वा आर्यैर्देशितो वा तीर्थैदशितो वा।
Translation
What is sound? Derived from the elements, it is the external object of the ear. It is pleasant, unpleasant, or neutral; caused by organic matter, inorganic matter, or both; world-renowned, established by logic, imagined, taught by the Nobles (Aryas), or taught by heretics.
Sanskrit Text
गन्धः कतमः। चत्वारि महाभूतान्युपादाय घ्राणेन्द्रियग्राह्योऽर्थः। यथा सुरभिरसुरभिः समगन्धः सहजगन्धः सांयोगिकगन्धः पारिणामिकगन्धश्च॥
Translation
What is smell? Derived from the elements, it is the object grasped by the nose. Examples: fragrant, foul, neutral; natural, blended, or resulting from transformation.
Sanskrit Text
रसः कतम। चत्वारि महाभूताम्युपादाय जिव्हेन्द्रियब्राह्योऽर्थः। तिक्तोऽम्लो मधुरः कटुको लवणः कषायश्च। मनोज्ञो वा अमनोज्ञो वा उभयविपरीतो वा सहजो वा सांयोगिको वा पारिणामिको वा॥
Translation
What is taste? Derived from the elements, it is the object of the tongue. It is bitter, sour, sweet, pungent, salty, or astringent; pleasant, unpleasant, neutral; natural, blended, or transformed.
Sanskrit Text
स्प्रष्टव्यैकदेशः कतमः। चत्वारि महाभूतान्युपादाय कायेन्द्रिय ग्राह्योऽर्थः। श्लक्ष्णत्वं कर्कशत्वं लघुत्वं गुरूत्वं पिच्छिलत्वं मन्दत्वममन्दत्वं शीतत्वमुष्णत्वं जिघत्सा पिपासा तृप्तिर्बलं दौर्बलयं मूर्च्छा कण्डूतिः पूतिर्व्याधिर्जरामरणं क्लान्तिर्विश्राम ऊर्जा च॥
Translation
What is the portion of touch? Derived from the elements, it is the object of the body: smoothness, roughness, lightness, heaviness, slipperiness; dullness, sharpness; cold, heat; hunger, thirst, satiety; strength, weakness; fainting, itching, infection, disease, aging, death, fatigue, rest, and vigor.
Sanskrit Text
धर्मायतनसंगृहीतं रूपं कतमत्। पञ्चविधम्। आभिसंक्षेपिकमाभ्यवकाशिंकं सामादानिकं परिकल्पितं वैभुत्विकं च।
Translation
What is form included in the mental-object base? It is fivefold: minute (atomic), spatial, vowed (samādānika), imagined, and meditative power-born.
II. Establishment of the Feeling Aggregate (Vedanā-skandha)
Sanskrit Text
वेदनास्कन्धव्यवस्थानं कतमत्। षड्वेदनाकायाः। चक्षुःसंस्पर्शजा वेदना श्रोत्रघ्राणजिव्हाकायमनः संस्पर्शजा वेदना॥
Translation
What is the establishment of the Feeling Aggregate? There are six “bodies” of feeling: feelings born from contact with the eye, ear, nose, tongue, body, and mind.
Sanskrit Text
एवं षड्वेदना कायाः सुखा वा दुःखा अदुःखासुखा वा॥
Translation
Thus, the six feeling-bodies are pleasant, painful, or neutral.
Sanskrit Text
पुनः सुखा कायिकी वेदना… चैतसिकी वेदना… सामिषवेदना… निरामिषवेदना… ग्रेधाश्रितवेदना… नैष्क्रम्याश्रितवेदना च॥
Translation
They are further: bodily, mental, carnal (sāmiṣa), spiritual (nirāmiṣa), based on attachment, or based on renunciation.
Sanskrit Text
कायिकी वेदना कतमा। पंचविज्ञानसंप्रयुक्ता वेदना॥ चैतसिकी वेदना कतमा। मनोविज्ञानसंप्रयुक्ता वेदना।
Translation
What is bodily feeling? Feeling associated with the five sensory consciousnesses. What is mental feeling? Feeling associated with the mind-consciousness.
Sanskrit Text
सामिषवेदना कतमा। आत्मभावतृष्णासंप्रयुक्ता वेदना। निरामिषवेदना कतमा। तत्तृष्णाविप्रयुक्ता वेदना॥
Translation
What is carnal feeling? Feeling associated with craving for personal existence. What is spiritual feeling? Feeling dissociated from that craving.
Sanskrit Text
ग्रेधाश्रितवेदना कतमा। पंचकामगुणतृष्णासंप्रयुक्ता वेदना॥ नैष्क्रम्याश्रितवेदना कतमा। तत्तृष्णाविप्रयुक्ता वेदना।
Translation
What is attachment-based feeling? Feeling associated with craving for the five sense-pleasures. What is renunciation-based feeling? Feeling dissociated from that craving.
III. Establishment of the Perception Aggregate (Saṃjñā-skandha)
Sanskrit Text
संज्ञास्कन्धव्यवस्थानं कतमत्। षट् संज्ञाकायाः। चक्षुःसंस्पर्शजा संज्ञा… यथा सनिमित्तम पि संजानाति अनिमित्तमपि परीत्तमपि महद्गत मप्यप्रमाणमपि नास्ति किंचिदित्याकिंचन्यायतनमपि संजानाति॥
Translation
What is the establishment of the Perception Aggregate? Six perception-bodies: those born from contact with the eye, ear, nose, tongue, body, and mind. One perceives things with signs, without signs, small/limited, exalted, limitless, or as nothingness.
Sanskrit Text
सनिमित्तसंज्ञा कतमा। अव्यवहारकुशलस्यानिमित्तधातुसमा पन्नस्य भवाग्रसमापन्नस्य च संज्ञां स्थापयित्वा यावदन्या संज्ञा॥
Translation
What is perception with signs? It is any perception other than that of those unskilled in usage, those in the signless state, or those in the peak of existence (bhavāgra).
Sanskrit Text
अनिमित्तसंज्ञा कतमा। या स्थापिता संज्ञा॥
Translation
What is signless perception? It is the specific perception excluded (above).
Sanskrit Text
परीत्ता संज्ञा कतमा। यया कामधातुं संजानाति॥ महग्दता संज्ञा कतमा। यया रूपधातुं संजानाति॥
Translation
What is limited perception? That by which one perceives the Desire Realm. What is exalted perception? That by which one perceives the Form Realm.
Sanskrit Text
अप्रमाणसंज्ञा कतमा। यया आकाशानन्त्यायतनं विज्ञानानन्त्यायतनं संजानाति॥ अकिञ्चन संज्ञा कतमा। यया आकिञ्चन्यायतनं संजानाति॥
Translation
What is limitless perception? That by which one perceives infinite space and infinite consciousness. What is the perception of nothingness? That by which one perceives the state of nothingness.
Sanskrit Text
संस्कारस्कन्धव्यवस्थानं कतमत्। षट् चेतनाकायाः। चक्षुःसंस्पर्शजा चेतना श्रोत्रघ्राणज्विहाकायमनःसंस्पर्शजा चेतना यया कुशलत्वाय चेतयते संक्लेशाय चेतयते अवस्थाभेदाय चेतयते इतीयं चेतना वेदनां संज्ञाच्च स्थापयित्वा तदन्ये चैतसिका धर्माश्चित्तविप्रयुक्ताश्च संस्काराः संस्कारस्कन्ध इत्युच्यते॥
Translation
What is the establishment of the Aggregate of Formations? It consists of the six bodies of volition: volition born of contact with the eye, ear, nose, tongue, body, and mind. Through these, one wills toward wholesomeness, toward affliction, or toward various states. This volition, along with other mental factors (excluding feeling and perception) and the formations disassociated from the mind, is called the Aggregate of Formations.
Sanskrit Text
ते पुनः कतमे। मनस्कारः स्पर्शः च्छन्दोऽधिमोक्षः स्मृतिः समाधिः प्रज्ञाश्रद्धा हीरपत्राप्यमालोभोऽद्वेषोऽमोहोः वीर्यं प्रश्रब्धिरप्रमाद उपेक्षा अप्रिस्थिता रागः प्रतिघो मानोऽविद्या विचिकित्सा सत्कायदृष्टिरन्तरग्राहदृष्टिर्दृष्टिपरामर्शः शीलवृतपरामर्शः मिथ्यादृष्टि क्रोध उपनाहः म्रक्षः प्रदाशः ईर्ष्याः मात्सर्यं शाठ्यं मदो विहिन्सा आह्रिक्यमनपत्राप्यं स्त्यानमौद्धत्यं आश्रद्ध्यं कौसीद्यं प्रमादो मुषितस्मृतिताऽसंप्रजन्यं विक्षेपो मिद्धं कौकृत्यं वितर्को विचारश्च॥
Translation
What are those factors? Attention, contact, interest, resolve, mindfulness, concentration, wisdom, faith, shame, dread of blame, non-greed, non-hatred, non-delusion, energy, pliancy, heedfulness, equanimity, non-harming, attachment, aversion, pride, ignorance, doubt, view of self-identity, extreme view, adherence to views, adherence to rites and rituals, wrong view, anger, enmity, concealment, spite, envy, stinginess, deceit, arrogance, harmfulness, lack of shame, lack of dread, lethargy, excitement, lack of faith, laziness, heedlessness, forgetfulness, lack of introspection, distraction, torpor, remorse, initial thought, and sustained thought.
Sanskrit Text
चेतना कतमा। चित्ताभिसंस्कारो मनस्कर्म। कुशलाकुशलाव्याकृतेषु चित्तप्रेरणकर्मिका॥
Translation
What is volition? It is mental construction and the action of the mind. Its function is to impel the mind toward wholesome, unwholesome, or neutral ends.
Sanskrit Text
मनस्कारः कतमः। चेतस आभोगः। आलम्बनचित्त धारणकर्मकः॥
Translation
What is attention? It is the engagement of the mind. Its function is to hold the mind to its object.
Sanskrit Text
स्पर्शः कतमः। त्रिकसक्षिपाते इन्द्रियविपारपरिच्छेदः। वेदनासन्निश्रयदान कर्मकः॥
Translation
What is contact? It is the determination of the transformation of the sense-organ during the meeting of the triad (organ, object, and consciousness). Its function is to provide a basis for feeling.
Sanskrit Text
च्छन्दः कतमः। ईप्सिते वस्तुनि तत्तदुपसंहता कर्त्तृकामता। वीर्यादान सन्निश्रयदानकर्मकः॥
Translation
What is interest? It is the desire to act regarding a desired object. Its function is to provide a basis for energy.
Sanskrit Text
अधिमोक्षः कतमः। निश्चिते वस्तुनि यथानिश्चयं धारणा। असंहार्यताकर्मकः॥
Translation
What is resolve? It is the holding of a decided object exactly as it was decided. Its function is being unshakable.
Sanskrit Text
स्मृति कतमा। संसृते वस्तुनि चेतसः असंप्रमोषोऽविक्षेपकर्मिका॥
Translation
What is mindfulness? It is the non-forgetting of the mind regarding a familiar object. Its function is non-distraction.
Sanskrit Text
समाधिः कतमः। उपपरीक्ष्ये वस्तुनि वित्तस्यैकाग्रता। ज्ञानसन्निश्रयदानकर्मकः॥
Translation
What is concentration? It is the one-pointedness of the mind on an object to be examined. Its function is to provide a basis for knowledge.
Sanskrit Text
प्रज्ञा कतमा। उपपरीक्ष्य एव वस्तुनि धर्माणां प्रविचयः। संशयव्यावर्त्तनकर्मिका॥
Translation
What is wisdom? It is the discernment of phenomena regarding an object to be examined. Its function is to turn away doubt.
Sanskrit Text
श्रद्धा कतमा। अस्तित्वगुणवत्त्वशक्तत्वेष्वभिसंप्रत्ययः प्रसादोऽभिलापः। च्छन्दसक्षिश्रयदानकर्मिका।
Translation
What is faith? It is confidence, clarity, and longing regarding existence, qualities, and powers. Its function is to provide a basis for interest.
Sanskrit Text
ह्रीः कतमा। स्वयमवद्येन लज्जना। दुश्चरितसंयमसन्निश्रयदानकर्मिका॥
Translation
What is shame? It is being ashamed of faults through self-reproach. Its function is to provide a basis for restraining misconduct.
Sanskrit Text
अपत्राप्यं कतमत्। परतोऽवद्येन लज्जना। तत्कर्मकमेव॥
Translation
What is dread of blame? It is being ashamed of faults through the reproach of others. Its function is the same as that of shame.
Sanskrit Text
अलोभः कतमः। भवे भवोपकरणेषु वा अनासक्तिः दुश्चरिताप्रवृत्तिसन्निश्रयदानकर्मकः।
Translation
What is non-greed? It is lack of attachment to existence or the means of existence. Its function is to provide a basis for not engaging in misconduct.
Sanskrit Text
अद्वेषः कतमः। सत्त्वेषु दुःखे दुःख स्थानीयेषु च धर्मे ष्वनाघातः। दुश्चरिताप्रवृत्तिसन्निश्रयदानकर्मकः।
Translation
What is non-hatred? It is the absence of malice toward sentient beings, suffering, or things that cause suffering. Its function is to provide a basis for not engaging in misconduct.
Sanskrit Text
अमोहः कतमः। विपाकतो वा आगमतो वाऽधिगमतो वा ज्ञानं प्रतिसंख्या। दुश्चरिताप्रवृत्तिसन्निश्रयदानकर्मकः।
Translation
What is non-delusion? It is wisdom or analytic awareness arising from ripening, tradition, or realization. Its function is to provide a basis for not engaging in misconduct.
Sanskrit Text
वीर्यं कतमत्। कुशले चेतसोऽभ्युत्साहः सन्नाहे वा प्रयोगे वा अलीनत्वे वा अव्यावृत्तौ वा असन्तुष्टौ वा। कुशलपक्षपरिपूरणपरिनिष्पादनकर्मकम्॥
Translation
What is energy? It is the mind’s enthusiasm for the wholesome, whether in armor, application, non-sluggishness, non-turning back, or non-satisfaction. Its function is to perfect and complete the wholesome side.
Sanskrit Text
अश्रब्धिः कतमा। कायचित्तदौष्ठुल्यानां प्रतिप्रश्रब्धेः काय चित्तकर्मण्यता। सर्वावरणनिष्कर्षणकर्मिका॥
Translation
What is pliancy? It is the serviceability of body and mind through the calming of bodily and mental stiffness. Its function is to remove all obstructions.
Sanskrit Text
अम्रमादः कतमः। सवीर्यकानलोभाद्वेषामोहन्निश्रित्य या कुशलानां धर्माणाम्भावना सास्रवेभ्यश्च धर्मेभ्यश्चित्तारक्षा। स च लौकिकलोकोत्तरसम्पत्ति परिपूरणपरिनिष्पादनकर्मकः॥
Translation
What is heedfulness? Relying on energy, non-greed, non-hatred, and non-delusion, it is the cultivation of wholesome phenomena and the guarding of the mind from tainted things. Its function is to complete worldly and trans-worldly excellence.
Sanskrit Text
उपेक्षा कतमा। सवीर्यकानलोभाद्वेषामोहान्निश्रित्य या संक्लिष्टविहारवैरोधिकी चित्तसमता चित्तप्रशठता चित्तस्यानाभोगावस्थितता। संक्लेशानवकाशसन्निश्रयदानकर्मिका॥
Translation
What is equanimity? Relying on energy, non-greed, non-hatred, and non-delusion, it is the mind’s evenness, spontaneity, and remaining without effort, opposing afflicted states. Its function is to provide no opportunity for affliction.
Sanskrit Text
अविहिन्सा कतमा अद्वेषां शिका करूणता। अविहेठनकर्मिका॥
Translation
What is non-harming? It is compassion, which is a part of non-hatred. Its function is not harassing others.
Sanskrit Text
रायः कतमः त्रैधातुकोऽनुनयः। दुःखसंजननकर्मकः॥
Translation
What is attachment? It is the adherence to the three realms of existence. Its function is the production of suffering.
Sanskrit Text
प्रतिघः कतमः। सत्त्वेषु दुःखे दुःखस्थानीयेषु च धर्मेष्वाघातः। अस्पर्शविहारदुश्चरितसन्निश्रयदानकर्मकः।
Translation
What is aversion? It is malice toward sentient beings, suffering, or things that cause suffering. Its function is to provide a basis for unpleasant dwelling and misconduct.
Sanskrit Text
मानः कतमः। सत्कायदृष्टिसन्निश्रयेण चित्तस्योन्नतिः। अगौरवदुःखोत्पत्ति सन्निश्रयदानकर्मकः॥
Translation
What is pride? It is the elation of the mind based on the view of self-identity. Its function is to provide a basis for lack of respect and the production of suffering.
Sanskrit Text
अविद्या कतमा। त्रैधातुकमज्ञानम्। धर्मेषु मिथ्यानिश्चयविचिकित्सात्संक्लेशोत्पत्तिसन्निश्रयदानकर्मिका॥
Translation
What is ignorance? It is lack of knowledge regarding the three realms. Its function is to provide a basis for wrong decision in phenomena, doubt, and the production of affliction.
Sanskrit Text
बिचिकित्सा कतमा। सत्येषु विमतिः। कुशलपक्षाप्रवृत्ति सन्निश्रयदानकर्मिका॥
Translation
What is doubt? It is indecision regarding the Truths. Its function is to provide a basis for not engaging in the wholesome side.
Sanskrit Text
सत्कायदृष्टिः कतमा। पञ्चोपादानस्कन्धानात्मतः आत्मीयतो वा समनुपश्यतो या क्षान्ती रूचिर्मतिः प्रेक्षा दृष्टिः। सर्वदृष्टिगतसन्निश्रयदानकर्मिका॥
Translation
What is the view of self-identity? It is the patience, inclination, opinion, view, or perspective that regards the five aggregates of clinging as “I” or “mine.” Its function is to provide a basis for all other views.
Sanskrit Text
अन्तग्राहदृष्टिः कतमा। पञ्चोपादानस्कन्धान् शाश्व(त)तो वा उच्छेदतो वा समनुपश्यतः या क्षान्ती रुचिर्मतिः प्रेक्षा दृष्टिः। मध्यमा प्रतिपन्निर्याणपरिपन्थकर्मिका॥
Translation
What is the extreme view? It is the perspective that regards the five aggregates of clinging as either eternal or undergoing total annihilation. Its function is to obstruct the path to liberation (the Middle Way).
Sanskrit Text
दृष्टिपरामर्शः कतमः। दृष्टिं दृष्टयाश्रयांश्च पञ्चोपादानस्कन्धानग्रतः श्रेष्ठतः विशिष्टतः परमतश्च समनुपश्यतो या क्षान्ति रुचिर्मतिः प्रेक्षा दृष्टि। असदृष्ट्यमिनिवेशसन्निश्रयदानकर्मकः॥
Translation
What is the adherence to views? It is the perspective that regards a view, or the aggregates associated with a view, as being foremost, supreme, excellent, or ultimate. Its function is to provide a basis for attachment to wrong views.
Sanskrit Text
शीलवतपरामर्थः कतमः। शीलं व्रतं शीलव्रता (श्रयां)श्च पञ्चोपादानस्कन्धान् शुद्धितो मुक्तितो नैर्याणिकतश्च समनुपश्यतो या क्षान्ती रूचिर्मतिः प्रेक्षा दृष्टिः। श्रमवैफल्यसन्निश्रयदानकर्मकः॥
Translation
What is the adherence to rites and rituals? It is the perspective that regards ethical rules or ascetic rituals (and the aggregates associated with them) as the cause of purity, liberation, or deliverance. Its function is to make one’s spiritual labor fruitless.
Sanskrit Text
मिथ्यादृष्टिः कतमा। हेतुं वाऽपवदतः फलं वा क्रियां वा सद्वा वस्तु नाशयतः मिथ्या च विकल्पयतो या क्षान्ति रुचिर्मतिः प्रेक्षा दृष्टिः। कुशलमूलसमुच्छेदकर्मिका। अकुशलमूलदृढतासन्निश्रयदानकर्मिका। अकुशले प्रवृत्तिकर्मिका कुशलेचाप्रवृत्तिकर्मिका वा॥
Translation
What is wrong view? It is the perspective that denies cause, effect, or function, or destroys existing things through false conceptualization. Its function is to cut off the roots of wholesomeness, to provide a basis for the firmness of unwholesome roots, to engage in the unwholesome, and to not engage in the wholesome.
I. Categories of Views (Dṛṣṭi)
Sanskrit Text
या एताः पञ्च दृष्टयः आसां कति समारोपदृष्टयः कत्यपवाद्दृष्टयः। चतस्रः समारोपदृष्टयः ज्ञेये स्वभावविशेषसमारोपतामुपादाय दृष्टौ चाग्रशुद्धिसमारोपतामुपादाय। एका यद्भूयसा अपवाददृष्टिः।
Translation
Of these five views, how many are views of superimposition (samāropa) and how many are views of negation (apavāda)? Four are views of superimposition, based on superimposing a self-nature or distinction upon the object of knowledge, and superimposing supremacy or purity upon the view itself. One (Wrong View) is mostly a view of negation.
Sanskrit Text
याश्च पुर्वान्तकल्पिका दृष्टयः याश्चपरान्तकल्पिका दृष्टयः ताः कतिभ्यो दृष्टिभ्यो वेदितव्याः। द्वाभ्यां सर्वाभ्यो वा।
Translation
Regarding views that conceptualize the past (pūrvānta) and views that conceptualize the future (aparānta), from how many views are they to be known? From two (Self-identity and Extreme views) or from all of them.
Sanskrit Text
या अव्याकृतचस्तुषु दृष्टयस्ताः कतिभ्यो दृष्टिभ्यो वेदितव्याः। द्वाभ्यां सर्वाभ्यो वा।
Translation
Regarding views concerning neutral or undetermined things, from how many views are they to be known? From two or from all of them.
The Five Kinds of Wrong Views (Dṛṣṭi)
| दृष्टि (View) | लक्षण / स्वरूप (Definition/Nature) | कर्म (Functional Result) |
|---|---|---|
| सत्कायदृष्टिः (Self-identity) | Viewing the 5 aggregates as “I” (आत्मान) or “Mine” (आत्मीय). | Basis for all other wrong views (सर्वदृष्टिगतसन्निश्रय). |
| अन्तग्राहदृष्टिः (Extreme View) | Viewing the self as eternal (शाश्वत) or totally annihilated at death (उच्छेद). | Obstructs the Middle Way and liberation. |
| दृष्टिपरामर्शः (Adherence to Views) | Regarding one’s own wrong views as supreme (श्रेष्ठ) or ultimate (परम). | Creates deep attachment to delusions. |
| शीलव्रतपरामर्शः (Rites/Rituals) | Believing rituals or ascetic rules alone lead to purity (शुद्धि) or liberation. | Makes spiritual effort fruitless (श्रमवैफल्य). |
| मिथ्यादृष्टिः (Wrong View/Negation) | Denying cause (हेतु) and effect (फल); atheistic or nihilistic denial. | Cuts off roots of wholesomeness (कुशलमूलसमुच्छेद). |
II. The Rejection of the Self (Ātman)
Sanskrit Text
कं दोषं पश्यता भगवता स्कन्धधात्वायतनेगु पञ्चमिः कारणैरात्मा प्रतिक्षिप्तः सत्कायदृष्टिपरिगृहीतान् पञ्च दोषान् पश्यता विलक्षणतादोषं अनित्यतादोषं अस्वास्थ्य दोषं निर्देहतादोषं अयत्नतो मोक्षदोषं च॥
Translation
Seeing what faults did the Blessed One reject the “self” within the aggregates, elements, and sense-bases? He rejected it by seeing five faults associated with the view of self-identity: the fault of lack of defining characteristics, the fault of impermanence, the fault of lack of health/ease, the fault of lack of bodily entity, and the fault of liberation without effort.
The Five Faults (पञ्च दोषाः) of the “Self” Doctrine
| दोष (Fault) | संस्कृत (Sanskrit Term) | तार्किक विश्लेषण (Logical Analysis) |
|---|---|---|
| 1. Lack of Distinction | विलक्षणतादोष | If a self existed, it should have a unique mark (lakṣaṇa) separate from the aggregates. Since we only find the aggregates, the “self” is a redundant, unobservable label. |
| 2. Impermanence | अनित्यतादोष | The aggregates are constantly changing. If the self is identical to the body or mind, the self must die and change every second. An impermanent “eternal self” is a contradiction. |
| 3. Lack of Ease | अस्वास्थ्यदोष | If the aggregates were the self, the self would be inherently “ill” or “disturbed” because the aggregates are subject to pain and stress. You would be your own suffering. |
| 4. Lack of Substance | निर्देहतादोष | There is no “entity” or “body” of a self to be found. Like a chariot disassembled into parts, there is no “self-chariot” existing as a separate substance from the wheels and axle. |
| 5. Effortless Liberation | अयत्नतो मोक्षदोष | If the self were inherently pure and separate, spiritual practice would be unnecessary. If the self is the aggregates, it would be “freed” simply by dying, regardless of moral effort. |
III. The 20-fold View of Self-Identity
Sanskrit Text
या पञ्चसूपादानस्कधेषु विंशतिकोटिका सत्कायदृष्टिः रूप (मा) त्मेति समनुपश्यति रूपवन्तमात्मानमात्मीयं (रूपं) रूपे आत्मानं वेदनां संज्ञां संस्कारान् विज्ञानमात्मेति समनुपश्यति विज्ञानवन्तमात्मानमात्मीयं विज्ञानं विज्ञाने आत्मानं तत्र कत्यात्मदृष्टयः कत्यात्मीयदृष्टयः पञ्चात्मदृष्टयः पञ्चदशात्मीयदृष्टयः॥
Translation
Regarding the 20-fold view of self-identity within the five aggregates of clinging (e.g., viewing form as the self, the self as possessing form, form as belonging to the self, or the self being within form—and likewise for feeling, perception, formations, and consciousness): how many are views of “self” and how many are views of “mine”? There are five views of self and fifteen views of “mine.”
The 20-Fold Matrix of Self-Identity
| स्कन्ध (Aggregate) | १. तादात्म्य (Identity) | २. स्वामित्व (Possession) | ३. सम्बन्ध (Belonging) | ४. आधार-आधेय (In-dwelling) |
|---|---|---|---|---|
| दृष्टि प्रकार (View Type) | आत्मदृष्टि (Self) | आत्मीयदृष्टि (Mine) | आत्मीयदृष्टि (Mine) | आत्मीयदृष्टि (Mine) |
| रूप (Rūpa) | रूपमात्मेति | रूपवन्तमात्मानम् | आत्मीयं रूपम् | रूपे आत्मानम् |
| वेदना (Vedanā) | वेदनात्मेति | वेदनावन्तमात्मानम् | आत्मीयां वेदनाम् | वेदनायामात्मानम् |
| संज्ञा (Saṃjñā) | संज्ञात्मेति | संज्ञावन्तमात्मानम् | आत्मीयां संज्ञाम् | संज्ञायामात्मानम् |
| संस्कार (Saṃskāra) | संस्कारा आत्मेति | संस्कारवन्तमात्मानम् | आत्मीयान् संस्कारान् | संस्कारेष्वात्मानम् |
| विज्ञान (Vijñāna) | विज्ञानमात्मेति | विज्ञानवन्तमात्मानम् | आत्मीयं विज्ञानम् | विज्ञाने आत्मानम् |
Sanskrit Text
केन कारणेन पञ्च (दशा)त्मीयदृष्टयः। सम्बन्धात्मीयतामुपादाय वशवर्त्तनात्मीयतामुपादाय अविनिर्भोगवृत्त्यात्मीयतां चोपादाय।
Translation
For what reason are there fifteen views of “mine”? Based on the sense of “mine” through association, through the exercise of control, and through the state of non-separation.
The 15 Views of “Mine” (Example: Rūpa)
| प्रकार (Category) | संस्कृत स्वरूप (Sanskrit Phrase) | आत्मीयता कारण (Reason for “Mine”) | अभिप्राय (Logic of Delusion) |
|---|---|---|---|
| Possession | रूपवन्तमात्मानम् | वशवर्त्तन (Control) | “I am the master who controls the body.” (Like a master owning a servant). |
| Belonging | आत्मीयं रूपम् | सम्बन्ध (Association) | “The body is an attribute or property that belongs to me.” (Like a person owning a gem). |
| In-dwelling | रूपे आत्मानम् | अविनिर्भोग (Non-separation) | “I am a soul residing inside this body.” (Like a scent inside a flower). |
Sanskrit Text
सत्कायदृष्टिर्निरूपितवस्तुका वक्तव्या अनिरुपितवस्तुका वक्तव्या। अनिरूपितवस्तु(का) वक्तव्या रज्ज्वां सर्पबुद्धिवत्।
Translation
Is the view of self-identity to be called a view based on a real object or a non-real object? It is to be called a view based on a non-real object, like the perception of a snake in a rope.
IV. Secondary Afflictions (Upakleśa)
Sanskrit Text
क्रोधः कतमः। प्रत्युपस्थिते अपकारनिमित्ते प्रति(घां) शिकश्चेतस आघातः। शस्त्रादानं दण्डादानादिसंरम्भसन्निश्रयदानकर्मकः।
Translation
What is anger (krodha)? It is a mental agitation, a part of aversion, which arises when an occasion for harm is present. Its function is to provide a basis for taking up weapons, sticks, and general turbulence.
Sanskrit Text
उपनोहः कतमः तत ऊर्ध्वं प्रतिघांशिक एव वैराशयस्यानुत्सर्गः। अक्षान्तिसन्निश्रयदानकर्मकः।
Translation
What is enmity (upanāha)? Following anger, it is a part of aversion consisting of not letting go of the intent to be hostile. Its function is to provide a basis for lack of patience.
Sanskrit Text
मक्षः कतमः। सम्यक् चोदितस्य मोहांशिका अवद्यप्रच्छादना। कौकृत्यास्पर्श विहारसन्निश्रयदानकर्मकः।
Translation
What is concealment/hypocrisy (mrakṣa)? It is a part of delusion consisting of hiding one’s faults when one is justly admonished. Its function is to provide a basis for remorse and an uneasy dwelling.
Sanskrit Text
प्रदाशः कतमः। प्रतिघांशिकः क्रोधोपनाहपूर्वङ्गमश्चेतस आघातः। उच्चप्रगाढपारुष्यवचनसन्निश्रयदान कर्मकः अपुण्यप्रसवकर्मकः अस्पर्शविहारकर्मकश्च॥
Translation
What is spite (pradāśa)? It is a mental agitation, a part of aversion, preceded by anger and enmity. Its function is to provide a basis for harsh and violent words, the production of demerit, and an uneasy dwelling.
Sanskrit Text
ईर्ष्या कतमा। लाभसत्कारा ध्यवसितस्य परसंपत्तिविशेषे द्वेषांशिकः अ(मर्ष) कृतश्चेतसो व्यारोपः। दौर्मनस्यास्पर्शविहारकर्मकः।
Translation
What is envy (īrṣyā)? For one intent on gain and honor, it is a mental disturbance, a part of hatred, consisting of resentment toward the excellence or possessions of others. Its function is to produce mental distress and an uneasy dwelling.
Sanskrit Text
मात्सर्यं कतमत्। लाभसत्काराध्यवसितस्य परिष्कारेषु रागांशिश्चेतस आग्रहः। असंलेखसन्निश्रयदानकर्मकम्॥
Translation
What is stinginess (mātsarya)? For one intent on gain and honor, it is a mental clinging, a part of attachment, regarding one’s necessities. Its function is to provide a basis for a lack of simplicity/frugality (asaṃlekha).
Sanskrit Text
माया कतमा। लाभसत्काराध्यवसितस्य रागमोहांशिका अभूतगुणसंदर्शना। मिथ्याजीवसन्निश्रयदानकर्मिका॥
Translation
What is deceit/pretension (māyā)? For one intent on gain and honor, it is the display of non-existent qualities, being a part of attachment and delusion. Its function is to provide a basis for a wrong livelihood.
Sanskrit Text
शाठ्यं क(तमत्)। लाभसत्काराध्यवसितस्य रागमोहांशिका भूतदोषविमालना। सम्यगववादलाभपरिपन्थकरम्॥
Translation
What is guile/dissimulation (śāṭhya)? For one intent on gain and honor, it is the obscuring of existing faults, being a part of attachment and delusion. Its function is to act as an obstacle to obtaining proper admonition.
Sanskrit Text
मदः कतमः। आरोग्यं वा आगम्य यौवनं वा दीर्घायुष्कलक्षणं वोपलभ्यन्यतमान्यतमां वा सास्रवां संपत्तिं रागांशिकन्नन्दीसौमनस्यम्। सर्व्वक्लेशोपक्लेशसन्निश्रयदानकर्मकः॥
Translation
What is arrogance/self-intoxication (mada)? It is a state of joy and mental satisfaction, a part of attachment, regarding one’s health, youth, long life, or any other tainted excellence. Its function is to provide a basis for all afflictions and secondary afflictions.
Sanskrit Text
विहिन्सा कतमा। प्रति(घांशि)का निर्वृणता निष्करणता निर्दयता। विहेठनकर्मिका॥
Translation
What is harmfulness/cruelty (vihiṃsā)? It is a part of aversion consisting of ruthlessness, lack of compassion, and pitilessness. Its function is to harass others.
Sanskrit Text
आह्रीक्यं कतमत्। रागद्वेषमोहांशिका स्वयमवद्येनालज्जना। सर्व्वक्लेशोपक्लेशसाहाय्यकर्मकम्॥
Translation
What is shamelessness (āhrīkya)? It is the lack of shame regarding one’s own faults, being a part of attachment, hatred, or delusion. Its function is to assist all afflictions and secondary afflictions.
Sanskrit Text
अनपत्राप्यं कतमत्। रागद्वेषमोहांशिका परतोऽवद्येनलज्जना। सर्व्वक्लेशोपक्लेशसाहाय्यकर्मकम्॥
Translation
What is lack of dread of blame (anapatrāpya)? It is the lack of shame regarding faults in relation to others, being a part of attachment, hatred, or delusion. Its function is to assist all afflictions and secondary afflictions.
Sanskrit Text
स्त्यानं कतमत्। मोहांशिका चित्ताकर्मण्यता। सर्वक्लेशोपक्लेशसाहाय्यकर्मकम्॥
Translation
What is lethargy? It is the mind’s lack of serviceability, being a part of delusion. Its function is to assist all afflictions and secondary afflictions.
Sanskrit Text
औद्धत्य कतमत्। शुभनिमित्तमनुसरतो रागांशिकश्चेतसोऽव्युपशमः। शमथपरिपन्थकर्मकम्॥
Translation
What is excitement? It is the lack of mental calm, being a part of attachment, in one who pursues an attractive object. Its function is to act as an obstacle to tranquility (śamatha).
Sanskrit Text
आश्रदुध्वं कतमत्। मोहांशिकः कुशलेषु धर्मेषु चेतसोऽनभिसंप्रत्ययोऽप्रसादोऽनभिलाषः। कौसीद्यसन्निश्रयदानकर्मकम्॥
Translation
What is lack of faith? It is the mind’s lack of conviction, lack of clarity, and lack of longing regarding wholesome phenomena, being a part of delusion. Its function is to provide a basis for laziness.
Sanskrit Text
कौसीद्यं कतमत्। निद्रापार्श्वशयन सुखल्लिकामागम्य मोहांशिकश्चेतसोऽनभ्युत्साहः। कुशलपक्षप्रयोगपरिपन्थकर्मकम्॥
Translation
What is laziness? It is the mind’s lack of enthusiasm, being a part of delusion, resulting from attachment to the pleasures of sleep and reclining. Its function is to obstruct the application of the wholesome side.
Sanskrit Text
प्रमोदः कतमः। सकौसीद्यान् रागद्वेषमोहान्निश्रित्य कुशलानां धर्माणामभावना सास्रवेभ्यश्च धर्मेभ्यश्चेतसोऽनारक्षा। अकुशलवृद्धिकुशलपरिहाणिसन्निश्रयदानकर्मकः॥
Translation
What is heedlessness (pramāda)? Relying on laziness, attachment, hatred, and delusion, it is the non-cultivation of wholesome phenomena and the failure to guard the mind from tainted things. Its function is to provide a basis for the growth of the unwholesome and the decline of the wholesome.
Sanskrit Text
मुषितस्मृतिता कतमा। क्लेश संप्रयुक्ता स्मृतिः। विक्षेपसन्निश्रयदानकर्मिका॥
Translation
What is forgetfulness? It is mindfulness associated with affliction. Its function is to provide a basis for distraction.
Sanskrit Text
असंप्रजन्यं कतमत्। क्लेशसंप्रयुक्ता प्रज्ञा यया असंविदिता कायवाक्चित्तचर्या प्रवर्तते। आपत्तिसन्निश्रयदानकर्मकम्॥
Translation
What is lack of introspection? It is wisdom associated with affliction, through which the activities of body, speech, and mind proceed without awareness. Its function is to provide a basis for transgressions.
Sanskrit Text
विक्षेपः कतमः। रागद्वेषमोहांशिकश्चेतसो विसारः। स पुनः स्वभावविक्षेपः बहिर्धाविक्षेपः अध्यात्मविक्षेपः निमि(त्त) विक्षेपः दौष्ठुल्यविक्षेपः मनसिकारविक्षेपश्च।
Translation
What is distraction? It is the wandering of the mind, being a part of attachment, hatred, and delusion. It is further divided into: intrinsic distraction, outward distraction, inward distraction, distraction of signs, distraction of grossness, and distraction of attention.
Sanskrit Text
स्वभावविक्षिपः कतमः। पञ्च विज्ञान कायाः॥
Translation
What is intrinsic distraction? It consists of the five bodies of sensory consciousness.
Sanskrit Text
बहिर्धा विक्षेप कतमः। कुशलप्रयुक्तस्य पंचसु कामगुणेषु चेतसो विसारः॥
Translation
What is outward distraction? It is the wandering of the mind toward the five sensory qualities in one who is otherwise engaged in the wholesome.
Sanskrit Text
अध्यात्मविक्षेपः कतमः। कुशलप्रयुक्तस्य लयौद्धत्यास्वादना।
Translation
What is inward distraction? It is the taste of sinking (laya) or excitement (auddhatya) in one engaged in the wholesome.
Sanskrit Text
निमित्तविक्षेप कतमः। परसंभावनां पुरस्कृत्य कुशलप्रयोगः॥
Translation
What is distraction of signs? It is the practice of the wholesome while prioritizing the recognition and esteem of others.
Sanskrit Text
हौष्ठुल्यविक्षेपः कतमः। अहंकारममकारास्मिमानपक्ष्यं दौष्ठुल्यमागन्य कुशलप्रयुक्तस्योत्पन्नोत्पन्नेषु वेदितेष्वहमिति वा ममेति वा अस्मीति वा उद्ग्रहो व्यवकिरणा निमित्तीकारः॥
Translation
What is distraction of grossness? Relying on the grossness of I-making, mine-making, and the pride of self, it is the grasping, discriminating, and forming of signs such as “I,” “Mine,” or “I am” regarding various experiences that arise while engaged in the wholesome.
Sanskrit Text
मनसिकारविक्षेपः कतमः। समपत्त्यन्तरं वा यानान्तरं वा समापद्यमानस्य संश्रयतो वा यो विसारः। वैराग्यपरि पन्थकर्मकः
Translation
What is distraction of attention? It is the wandering or shifting of the mind toward another meditative attainment or another vehicle (yāna) while relying on a particular attainment. Its function is to obstruct dispassion (vairāgya).
Sanskrit Text
मिद्धं कतमत्। मिद्धनिमित्तमागम्य मोहांशिकश्चेतसोऽभिसंक्षेपः कुशलः अकुशलः अव्याकृतः काले वा अकाले वा युक्तो वा अयुक्तो वा। कृत्याविपत्तिसन्निश्रयदानकर्मकम्॥
Translation
What is torpor? Resulting from the cause of sleepiness, it is the contraction of the mind, being a part of delusion. It can be wholesome, unwholesome, or neutral; timely or untimely; appropriate or inappropriate. Its function is to provide a basis for the failure of tasks.
Sanskrit Text
कौकृत्यं कतमत्। यदभिप्रेतानभिप्रेतं कारणाकारणामागम्य मोहांशिकश्चेतसो विप्रतिसारः। कुशलमकुशलमव्याकृतं काले अकाले युक्तमयुक्तञ्च॥ चित्तस्थितिपरिपन्थकर्मकः॥
Translation
What is remorse? It is the mind’s regret regarding what was intended or unintended, or what was done with or without reason, being a part of delusion. It can be wholesome, unwholesome, or neutral; timely or untimely; appropriate or inappropriate. Its function is to obstruct the stability of the mind.
Sanskrit Text
वितर्कः कतमः। चेतनां वा निश्रित्य प्रज्ञां वा पर्येषको मनोजल्पः। सा च चित्तस्यौदारिकता॥
Translation
What is initial thought? Relying on volition or wisdom, it is the mental speech that searches (for an object). It is the grossness (audārikatā) of the mind.
Sanskrit Text
विचारः कतमः। चेतनां वा निश्रित्य प्रज्ञां वा प्रत्यवेक्षको मनोजल्पः। स च चित्तस्य सूक्ष्मता। स्पर्शास्पर्शविहारसंनिश्रयदानकर्मकौ।
Translation
What is sustained thought? Relying on volition or wisdom, it is the mental speech that examines (the object). It is the subtlety (sūkṣmatā) of the mind. Both (initial and sustained thought) provide a basis for pleasant or unpleasant dwelling.
Sanskrit Text
अपि खलु कुशलानां धर्माणां स्वविपक्षप्रहाणं कर्म। क्लेशोपक्लेशानां स्वप्रतिपक्षपरिपन्थनं कर्म॥
Translation
Furthermore, the function of wholesome phenomena is the abandonment of their own opposites. The function of afflictions and secondary afflictions is to obstruct their own remedies.
Sanskrit Text
चित्त विप्रयुक्ताः संस्काराः कतमे। प्राप्तिरसंज्ञिसमापत्तिनिरोधसमापत्तिरासंज्ञिकं जीवितेन्द्रियं निकायसभागता जातिर्जरा स्थितिरनित्यता नामकायाः पदकायाः व्यञजनकायाः पृथग्जनत्वं प्रवृत्तिः प्रतिनियमो योगः जवोऽनुक्रमः कालो देशः संख्या सामग्री च॥
Translation
What are the formations disassociated from the mind (citta-viprayukta-saṃskāra)? They are: acquisition, non-conceptual attainment, attainment of cessation, the state of non-perception, the life-faculty, group homogeneity, birth, aging, duration, impermanence, names, phrases, syllables, worldliness, continuity, specific determination, conjunction, velocity, succession, time, place, number, and totality.
Sanskrit Text
प्राप्तिः कतमा। कुशलकुशलांनां धर्माणामाचयापचये प्राप्तिः प्रतिलग्भः समन्वागम इति प्रज्ञप्तिः॥
Translation
What is acquisition (prāpti)? It is the designation for the increase or decrease, the attainment, and the possession of wholesome and unwholesome phenomena.
Sanskrit Text
असंज्ञिसमापत्तिः कतमा। शुभकृत्स्नवीतरागस्योपर्यवीतरागस्य निःसरणसंज्ञापूर्वकेण मनसिकारेणास्थावराणां चित्तचैतसिकानां धर्माणां निरोधे असंज्ञिसमापत्तिरिति प्रज्ञप्तिः॥
Translation
What is non-conceptual attainment? For one who is detached from the “Wholesome Universal” (śubhakṛtsna) but not yet detached from higher states, it is the designation for the cessation of unstable mental factors through attention preceded by the perception of liberation.
Sanskrit Text
निरोधसमापत्तिः कतमा। आकिंचन्यायतनवीतरागस्य भवाग्रादुच्चलितस्य शान्तविहारसंज्ञापूर्वकेण मनसिकारेणास्थावराणां चित्तचैतसिकानां धर्माणां निरोधे निरोधसमापत्तिरिति प्रज्ञप्तिः॥
Translation
What is the attainment of cessation? For one detached from the base of nothingness and striving for the peak of existence, it is the designation for the cessation of unstable mental factors through attention preceded by the perception of peaceful dwelling.
Sanskrit Text
आसंज्ञिकं कतमत्। असंज्ञिसत्त्वेषुदेवेषूपपन्नस्यास्थावराणां चित्तचैतसिकानां धर्माणां निरोधे आसंज्ञिकप्रिति प्रज्ञप्तिः॥
Translation
What is the state of non-perception? It is the designation for the cessation of unstable mental factors in those born among the non-perceiving deities.
Sanskrit Text
जीवितेन्द्रियं कतमत्। निकायसभागे पूर्वकर्माविद्धे स्थितिकालनियमे आयुरिति प्रज्ञप्तिः॥
Translation
What is the life-faculty? It is the designation for “longevity” (āyus) within a group homogeneity, determined by the duration of existence projected by past karma.
Sanskrit Text
निकायसभागः कतमः। तेषां तेषां सत्त्वानां तस्मिं स्तस्मिन् सत्त्वनिकाये आत्मभावसदृशतायां निकायसभाग इति प्रज्ञप्तिः॥
Translation
What is group homogeneity? It is the designation for the similarity of individual existence among various sentient beings within their respective classes of beings.
Sanskrit Text
जातिः कतमा। निकायसभागे संस्काराणामभूत्वाभावे जातिरिति प्रज्ञप्तिः॥
Translation
What is birth? It is the designation for the manifestation of formations that did not previously exist within a group homogeneity.
Sanskrit Text
जरा कतमा। निकायसभामे संस्काराणां प्रबन्धान्यथात्वे जरेति प्रज्ञप्तिः॥
Translation
What is aging? It is the designation for the transformation/alteration of the continuity of formations within a group homogeneity.
Sanskrit Text
स्थितिः कतमा। निकायसभागे प्रबन्धाविप्रणाशे स्थितिरिति प्रज्ञप्तिः॥
Translation
What is duration? It is the designation for the non-destruction of the continuity within a group homogeneity.
Sanskrit Text
अनित्यता कतमा। निकायसभागे संस्काराणां प्रबन्धविनाशे अनित्यतेति प्रज्ञप्तिः॥
Translation
What is impermanence? It is the designation for the destruction of the continuity of formations within a group homogeneity.
Sanskrit Text
नामकायाः कतमे। धर्माणां स्वभावाधिवचने नामकाया इति प्रज्ञप्तिः॥
Translation
What are names (nāmakāya)? They are the designation for the vocal expressions of the own-nature of phenomena.
Sanskrit Text
पदकायाः कतमे। धर्माणां विशेषाधिवचने पदकाया इति प्रज्ञप्तिः॥
Translation
What are phrases (padakāya)? They are the designation for the vocal expressions of the distinctions/attributes of phenomena.
Sanskrit Text
व्यञ्जनकायाः कतमेः तदुभयाश्रयेष्वक्षरेषु व्यञ्जनकाया इति प्रज्ञप्तिः। तदुभयाभिव्यञ्जनतामुपादाय। वर्णोऽपि सः। अर्थसंवर्णनतामुपादाय। अक्षरे पुनः पर्यायाक्षरणतामुपादाय॥
Translation
What are syllables/phonemes (vyañjanakāya)? They are the designation for the letters that serve as the support for both (names and phrases), based on their ability to manifest both. It is also called “color/phoneme” (varṇa) because it describes the meaning, and “letter” (akṣara) because it is indestructible in its role as a synonym.
Sanskrit Text
पृथग्जनत्वं कतमत्। आर्यधर्माणामप्रतिलाभे पृथग्जनत्वमिति प्रज्ञप्तिः॥
Translation
What is worldliness (pṛthagjanatva)? It is the designation for the non-attainment of the qualities of the Nobles (Aryas).
Sanskrit Text
प्रवृत्तिः कतमा। हेतुफल प्रबन्धानुपच्छेदे प्रवृत्तिरिति प्रज्ञप्तिः।
Translation
What is continuity (pravṛtti)? It is the designation for the non-interruption of the stream of cause and effect.
Sanskrit Text
प्रतिनियमः कतमः। हेतुफलनानात्वे प्रतिनियम इति प्रज्ञप्तिः॥
Translation
What is specific determination? It is the designation for the diversity of causes and effects.
Sanskrit Text
योगः कतमः। हेतुफलानुरूप्ये योग इति प्रज्ञप्तिः॥
Translation
What is conjunction (yoga)? It is the designation for the correspondence between cause and effect.
Sanskrit Text
जवः कतमः। हेतुफलाशुप्रवृत्तौ जव इति प्रज्ञप्तिः॥
Translation
What is velocity (java)? It is the designation for the rapid occurrence of cause and effect.
Sanskrit Text
अनुक्रमः कतमः। हेतुफलैकत्ये प्रवृत्तौ अनुक्रम इति प्रज्ञप्तिः॥
Translation
What is succession (anukrama)? It is the designation for the occurrence of cause and effect one after another.
Sanskrit Text
कालः कतमः। हेतुफलप्रबन्धप्रवृत्तौ काल इति प्रज्ञप्तिः॥
Translation
What is time? It is the designation for the proceeding of the continuity of cause and effect.
Sanskrit Text
देशः कतमः। पूर्वदक्षिणपश्चिमोत्तरा धरोर्ध्वासु सर्वतो दशसु दिक्षु हेतुफल एव देश इति प्रज्ञप्तिः॥
Translation
What is place? It is the designation for the very cause and effect occurring in all ten directions—east, south, west, north, below, above, and the intermediate directions.
Sanskrit Text
संख्या कतमा। संस्काराणां प्रत्येकशो भेदे संख्येति प्रज्ञप्तिः॥
Translation
What is number? It is the designation for the individual differentiation of formations.
Sanskrit Text
सामग्री कतमा। हेतुफलप्रत्ययसमवधाने सामग्रीति प्रज्ञप्तिः॥
Translation
What is totality (sāmagrī)? It is the designation for the assemblage of causes, effects, and conditions.
Table of Disassociated Formations
| वर्ग (Category) | संस्कृत नाम (Sanskrit Term) | अर्थ (English Meaning) | संस्कृत विवरण (Sanskrit Functional Phrase) |
|---|---|---|---|
| I. States of Attainment | प्राप्तिः (Prāpti) | Acquisition | धर्माणामाचयापचये प्राप्तिः (Increase/decrease of qualities) |
| असंज्ञिसमापत्तिः | Non-conceptual absorption | चित्तचैतसिकानां धर्माणां निरोधे (Cessation of mental factors) | |
| निरोधसमापत्तिः | Attainment of cessation | शान्तविहारसंज्ञापूर्वकेण मनसिकारेण (Cessation for peaceful dwelling) | |
| आसंज्ञिकं | Non-perception state | असंज्ञिसत्त्वेषुदेवेषूपपन्नस्य (State of non-perceiving deities) | |
| II. Biological Laws | जीवितेन्द्रियं | Life-faculty / Longevity | स्थितिकालनियमे आयुरिति (Determined duration of life) |
| निकायसभागः | Group homogeneity | सत्त्वनिकाये आत्मभावसदृशतायाम् (Similarity among beings) | |
| जातिः | Birth | संस्काराणामभूत्वाभावे (Manifestation of the non-existent) | |
| जरा | Aging | प्रबन्धान्यथात्वे (Transformation of continuity) | |
| स्थितिः | Duration | प्रबन्धाविप्रणाशे (Non-destruction of continuity) | |
| अनित्यता | Impermanence | प्रबन्धविनाशे (Destruction of continuity) | |
| III. Linguistic Logic | नामकायाः | Names | धर्माणां स्वभावाधिवचने (Expressions of own-nature) |
| पदकायाः | Phrases | धर्माणां विशेषाधिवचने (Expressions of distinctions) | |
| व्यञ्जनकायाः | Syllables / Phonemes | तदुभयाश्रयेष्वक्षरेषु (Letters as support for both) | |
| IV. Spatiotemporal | कालः | Time | हेतुफलप्रबन्धप्रवृत्तौ (Proceeding of cause and effect) |
| देशः | Place / Space | दशसु दिक्षु हेतुफल एव (Cause and effect in 10 directions) | |
| प्रवृत्तिः | Continuity | हेतुफल प्रबन्धानुपच्छेदे (Non-interruption of the stream) | |
| अनुक्रमः | Succession | हेतुफलैकत्ये प्रवृत्तौ (Occurrence one after another) | |
| जवः | Velocity | हेतुफलाशुप्रवृत्तौ (Rapid occurrence of cause/effect) | |
| V. Logical Principles | संख्या | Number | संस्काराणां प्रत्येकशो भेदे (Individual differentiation) |
| सामग्री | Totality / Assemblage | हेतुफलप्रत्ययसमवधाने (Assemblage of all conditions) | |
| योगः | Conjunction | हेतुफलानुरूप्ये (Correspondence of cause and effect) | |
| प्रतिनियमो | Specific Determination | हेतुफलनानात्वे (Diversity of causes and effects) | |
| पृथग्जनत्वं | Worldliness | आर्यधर्माणामप्रतिलाभे (Non-attainment of Noble qualities) |
Vijnana Skandha
Sanskrit Text
विज्ञानस्कन्धव्यवस्थानं कतमत्। यच्चित्तं मनोविज्ञानमपि।
Translation
What is the establishment of the Consciousness Aggregate? It is that which is mind (citta), thought (manas), and also consciousness (vijñāna).
Sanskrit Text
तत्र चित्तं कतमत्। स्कन्धधात्वायतनवासनापरिभावितं सर्ववीजकमालयविज्ञानं विपाकविज्ञानमादानविज्ञानमपि तत्। तद्वासनाचिततामुपादाय॥
Translation
What is mind? It is the storehouse-consciousness (ālaya-vijñāna), which contains all seeds and is permeated by the latencies (vāsanā) of the aggregates, elements, and sense-bases. It is also called the resultant-consciousness and the appropriating-consciousness, as it is accumulated through those latencies.
Sanskrit Text
मनः कतमत्। यन्नित्यकालम्मन्यनात्माकमालयविज्ञानं चतुर्भिः क्लेशैः संप्रयुक्तमात्मदृष्ट्यात्मस्नेहेनास्मिमानेनाविद्यया च। तच्च सर्वत्रगं कुशलेऽप्यकुशलेऽप्यव्याकृतेऽपि स्थापयित्वा मार्गसभ्मुखीभावं निरोधसमापत्तिमशैक्ष भूमिं च यच्च षण्णां विज्ञानानां समनन्तरनिरुद्धं विज्ञानम्॥
Translation
What is thought (manas)? It is that which is characterized by constant conceiving, regarding the storehouse-consciousness as “self.” It is associated with four afflictions: self-identity view, self-love, the pride “I am,” and ignorance. It is omnipresent—whether in wholesome, unwholesome, or neutral states—except when the Path is manifest, in the attainment of cessation, or in the stage of no-more-learning. It is also the consciousness that has just ceased immediately before the six active consciousnesses arise.
Sanskrit Text
विज्ञानं कतमत्। षड् विज्ञानकायाः। चक्षुर्विज्ञानं श्रोत्रघ्राणजिव्हाकायमनोविज्ञानम्। चक्षुर्विज्ञानं कतमत्। चक्षुराश्रया रूपालम्बना प्रति विज्ञप्तिः॥ श्रोत्रविज्ञानं कतमत्। श्रोत्राश्रया शब्दालम्बना प्रतिविज्ञप्तिः॥ घ्राणविज्ञानं कतमत्। घ्राणाश्रया गन्धालम्बना प्रतिबिज्ञप्तिः। जिल्हाविज्ञानं कतमत्। जिव्हाश्रया रसालम्बना प्रतिविज्ञप्तिः॥ कायविज्ञानं कतमत्। कायाश्रया स्प्रष्टव्यालम्बना प्रतिविज्ञप्तिः॥ मनोविज्ञानं कतमत्। मनआश्रया धर्मालम्बना प्रतिविज्ञप्तिः॥
Translation
What is consciousness? It is the six bodies of consciousness: eye, ear, nose, tongue, body, and mind consciousness. Eye-consciousness is the recognition relying on the eye with form as its object. Ear-consciousness is the recognition relying on the ear with sound as its object. Nose-consciousness is the recognition relying on the nose with odor as its object. Tongue-consciousness is the recognition relying on the tongue with taste as its object. Body-consciousness is the recognition relying on the body with the tangible as its object. Mind-consciousness is the recognition relying on the mind with mental-objects as its object.
The Three Layers of Mind ()
| स्तर (Category) | मुख्य संस्कृत वाक्यांशाः (Key Sanskrit Phrases) | पारिभाषिक स्वरूप (Nature & Function) |
|---|---|---|
| चित्त (Citta) | आलयविज्ञानं सर्ववीजकं Ālaya-vijñānaṃ sarva-vījakaṃ वासनापरिभावितं Vāsanā-paribhāvitaṃ | The Storehouse: It contains all seeds () and is permeated by karmic latencies (). It is also called विपाक (resultant) and आदान (appropriating). |
| मनः (Manas) | नित्यकालम्मन्यनात्मकम् Nityakālam-manyanātmakam चतुर्भिः क्लेशैः संप्रयुक्तम् Caturbhiḥ kleśaiḥ saṃprayuktam | The Ego-Mind: Characterized by constant conceiving of a “self.” It is driven by 4 afflictions: आत्मदृष्टि (identity view), आत्मस्नेह (self-love), अस्मिमान (I-pride), and अविद्या (ignorance). |
| विज्ञान (Vijñāna) | षड् विज्ञानकायाः Ṣaḍ vijñānakāyāḥ आश्रय-आलम्बना प्रतिविज्ञप्तिः Āśraya-ālambanā prativijñaptiḥ |
Sanskrit Text
धातुव्यवस्थानं कतमत्। रूपस्कन्धा एव दश धातवः। चक्षुर्धातुः रूपधातुः श्रोत्रधातुः शब्दधातुः घ्राणधातुः गन्धधातुः जिव्हाधातुः रसधातुः कायधातुः स्प्रष्टव्यधातुः मनो धात्वेकदेशश्च॥
Translation
What is the establishment of the elements? The form-aggregate accounts for ten elements: the eye, form, ear, sound, nose, odor, tongue, taste, body, and tangible elements, and also a portion of the mind-element.
Sanskrit Text
वेदनास्कन्धः संज्ञास्कन्धः संस्कारस्कन्धश्च धर्मधात्वेकदेशः। विज्ञानस्कन्ध एच सप्त विज्ञानघातवः। चक्षुरादयः षड् विज्ञानधातवो मनोधातुश्च॥
Translation
The aggregates of feeling, perception, and formations are a portion of the mental-object element (dharma-dhātu). The consciousness-aggregate consists of the seven consciousness-elements: the six consciousness-elements (eye through mind) and the mind-element.
Sanskrit Text
धर्मधातौ स्कन्धैरसंगृहीतं कतमत्। धर्मधातावसंस्कृता धर्माः। तेऽसंस्कृताधर्माः पुनरष्टधा। कुशलधर्मतथता अकुशलधर्मतथता अव्याकृतधर्मतथता आकाशम् अप्रतिसंख्या निरोधः प्रतिसंख्यानिरोधः आनिंज्यं संज्ञावेदयितनिरोधश्च॥
Translation
What is included in the mental-object element but not included in the aggregates? These are the unconditioned phenomena (asaṃskṛta-dharma). They are eightfold: suchness of wholesome phenomena, suchness of unwholesome phenomena, suchness of neutral phenomena, space, cessation through non-analytical means, cessation through analytical means, imperturbability, and the cessation of perception and feeling.
Sanskrit Text
कुशलधर्मतथता कतमा। नैरात्म्यम्। सा पुनरुच्यते शून्यता अनिमित्तं भूतकोटिः परमार्थो धर्माधातुश्च॥
Translation
What is the suchness of wholesome phenomena? It is selflessness (nairātmya). It is also called emptiness, the signless, the limit of reality, the ultimate truth, and the dharma-realm.
Sanskrit Text
किमुपादाय तथता तथतोच्यते। अनन्ययाभावतामुपादाय। किमुपादाय तथता नैरात्म्यमुच्यते। द्विविधात्मविप्रयुक्ततामुपादाय। किमुपादाय तथता शून्यतोच्यते। सर्वसंक्लेशाप्रचारतामुपादाय। किमुपादाय तथता अनिमित्तमुच्यते। सर्वनिमित्तोपशमतामुपादाय। किमुपादाय तथता भूतकाटिरुच्यते। अविपर्यासालम्बनतामुपादाय। किमुपादाय तथता परमार्थ उच्यते। परमार्थज्ञानगोचरस्थानतामुपादाय। किमुपादाय तथता धर्मधातुरुच्यते। सर्वेषां श्रावकाणां प्रत्येकबुद्धानां च बुद्ध धर्मनिमित्ताश्रयतामुपादाय॥
Translation
Why is suchness called “suchness”? Because of its “not-otherwise” nature. Why is suchness called “selflessness”? Because it is dissociated from the two types of self. Why is suchness called “emptiness”? Because of the non-occurrence of all afflictions. Why is suchness called “the signless”? Because of the calming of all signs. Why is suchness called “the limit of reality”? Because it is a non-erroneous object of focus. Why is suchness called “ultimate truth”? Because it is the location that is the domain of ultimate knowledge. Why is suchness called the “dharma-realm”? Because it is the support for the causes of the qualities (dharmas) of all Disciples, Pratyekabuddhas, and Buddhas.
Definitions of Suchness (Tathatā)
| नाम (Synonym) | मुख्य संस्कृत वाक्यांश (Key Sanskrit Phrase) | तार्किक अभिप्राय (Philosophical Logic) |
|---|---|---|
| तथता (Suchness) | अनन्यथाभावता Ananyathā-bhāvatā | Constancy: Its “not-otherwise” nature; it is always as it is, unchanging and true. |
| नैरात्म्य (Selflessness) | द्विविधात्मविप्रयुक्तता Dvividhātma-viprayuktatā | Non-ego: It is dissociated from the two types of self (the personal self and the self of phenomena). |
| शून्यता (Emptiness) | सर्वसंक्लेशाप्रचारता Sarva-saṃkleśā-pracāratā | Purity: Empty of all afflictions; a state where mental defilements no longer occur. |
| अनिमित्त (Signless) | सर्वनिमित्तोपशमता Sarva-nimittopaśamatā | Beyond Labels: The calming of all “signs” or conceptual mental constructs. |
| भूतकाटि (Limit of Reality) | अविपर्यासालम्बनता Aviparyāsālambanatā | Accuracy: It is the non-erroneous, absolute boundary and object of focus. |
| परमार्थ (Ultimate Truth) | ज्ञानगोचरस्थानता Jñāna-gocara-sthānatā | The Goal: The “location” or sphere that is the target of ultimate, non-dual knowledge. |
| धर्मधातु (Dharma-realm) | धर्मनिमित्ताश्रयता Dharma-nimittāśrayatā | The Source: The foundational support for the spiritual qualities of all Disciples and Buddhas. |
Sanskrit Text
यथा कुशललधर्मतथता तथा अकुशलधर्मतथता अव्याकृत धर्मतथता च ज्ञेया॥
Translation
The suchness of unwholesome and neutral phenomena should be understood in the same way as the suchness of wholesome phenomena.
Sanskrit Text
आकाशं कतमत्। रूपाभावः सर्वकृत्यावकाशतामुपादाय॥
Translation
What is space? It is the absence of form, providing an opportunity for all activity.
Sanskrit Text
अप्रतिसंख्यानिरोधः कतमः। यो निरोधो न विसंयोगः॥ प्रतिसंख्यानिरोधः कतमः। यो निरोधो विसंयोगः॥
Translation
What is non-analytical cessation? It is the cessation that is not a total dissociation from taints. What is analytical cessation? It is the cessation that is a total dissociation.
Sanskrit Text
आनिज्यं कतमत्। शुभकृत्स्नवीतरागस्योपर्यवीतरागस्य सुखनिरोधः॥
Translation
What is imperturbability? It is the cessation of pleasure for one who is detached from the “Wholesome Universal” realm but not yet detached from higher states.
Sanskrit Text
संज्ञावेदयितनिरोधः कतमः। आकिंचन्यायतनवीतरागस्य भावाग्रादुच्चलितस्य शान्तविहारसंज्ञामनसिकारपूर्वकेण अस्थावराणां चित्तचैतसिकानां धर्माणां तदेकत्यानां च स्थावराणां निरोधः॥
Translation
What is the cessation of perception and feeling? For one detached from the base of nothingness and striving for the peak of existence, it is the cessation of unstable mental factors and certain stable ones, preceded by attention and the perception of peaceful dwelling.
The Eight Unconditioned Phenomena (Asamskrta Dharma)
| तत्त्व (Principle) | पूर्ण संस्कृत लक्षण (Full Sanskrit Definition) | अभिप्राय (Logic & Significance) |
|---|---|---|
| कुशलधर्मतथता (Wholesome Suchness) | नैरात्म्यम्। सा पुनरुच्यते शून्यता अनिमित्तं भूतकोटिः परमार्थो धर्माधातुश्च॥ | Defined as Selflessness; also equated with Emptiness, the Signless, and Ultimate Truth. |
| अकुशलधर्मतथता (Unwholesome Suchness) | यथा कुशलधर्मतथता तथा अकुशलधर्मतथता… च ज्ञेया॥ | The ultimate nature of unwholesome states is identical to that of wholesome ones (Selflessness). |
| अव्याकृतधर्मतथता (Neutral Suchness) | अव्याकृतधर्मतथता च ज्ञेया॥ | The same ultimate reality is present even in neutral/indiscriminate phenomena. |
| आकाशम् (Space) | रूपाभावः सर्वकृत्यावकाशतामुपादाय॥ | The absence of form which provides the “opening” or opportunity for all activity. |
| अप्रतिसंख्यानिरोधः (Non-analytical Cessation) | यो निरोधो न विसंयोगः॥ | A cessation of phenomena that is not a total dissociation from mental taints. |
| प्रतिसंख्यानिरोधः (Analytical Cessation) | यो निरोधो विसंयोगः॥ | The true cessation (Nirvana) achieved through wisdom, being a total dissociation from taints. |
| आनिंज्यं (Imperturbability) | शुभकृत्स्नवीतरागस्योपर्यवीतरागस्य सुखनिरोधः॥ | The cessation of pleasure for one detached from the lower realms but not yet the highest. |
| संज्ञावेदयितनिरोधः (Cessation of Perception & Feeling) | आकिंचन्यायतनवीतरागस्य… अस्थावराणां चित्तचैतसिकानां धर्माणां तदेकत्यानां च स्थावराणां निरोधः॥ | The highest absorption where both unstable and certain stable mental factors are stopped. |
Sanskrit Text
पंचरूपाणि वेदनासंज्ञासंस्कारस्कन्धाः तेऽष्टौ असंस्कृता धर्माश्चैवं ते षोडश धर्मधातव उच्यन्ते।
Translation
The five forms (sense organs/objects), the aggregates of feeling, perception, and formations, and the eight unconditioned phenomena—these sixteen are called the mental-object elements.
Sanskrit Text
आयतनव्यवस्थानं कतमत्। दश रूपधातव एव दश रूपायतनानि। सप्त विज्ञानधातव एव मनआयतुनम्। धर्मधातुर्धर्मायतनम्॥
Translation
What is the establishment of the sense-bases? The ten form-elements are exactly the ten form-bases. The seven consciousness-elements are the mind-base. The mental-object element is the mental-object base.
Sanskrit Text
अनेने नयेन स्कन्धधात्वायतनानि त्रिषु धर्मेषु संगृहीतानि भवन्ति। रूपस्कन्धो धर्मधातुर्मनआयतनं च॥
Translation
By this method, the aggregates, elements, and bases are contained within three categories: the form-aggregate, the mental-object element, and the mind-base.
Sanskrit Text
यदुक्तं चक्षुश्च चक्षुर्धातुश्चेति। किं स्याच्चक्षुश्च चक्षुर्धातुश्च। आहोस्वित् स्याच्चक्षुर्धातुश्च चक्षुश्च। स्याच्चक्षुर्न चक्षुर्धातुः। यथा अर्हतश्चरमं चक्षुः।
Translation
It is said: “The eye and the eye-element.” Is it that which is the eye is also the eye-element? Or that which is the eye-element is also the eye? There may be the “eye” but not the “eye-element,” as in the case of the final eye of an Arhat (since it no longer functions as a seed for future existence).
Sanskrit Text
स्याच्चक्षर्धातु र्न चक्षुः। यथा अण्डे वा कलले वा अर्वुदे वा पेश्यां वा मातुःकुक्षौ वाऽलब्धं चक्षुर्लब्धं वा नष्टम्। आरूप्येषूपपन्नस्य पृथग्जनस्य वा यश्चक्षुर्हेतुः।
Translation
There may be the “eye-element” but not the “eye,” such as in the mother’s womb during the stages of the embryo (egg, kalala, arbuda, or peśī) when the eye is not yet obtained, or when an obtained eye is destroyed. Also, the “eye-seed” (cause) in an ordinary person born in the formless realms.
Sanskrit Text
स्याच्चक्षुश्चक्षुर्धातुश्च। शिष्टास्ववस्थाषु। न स्याच्चक्षुर्न चक्षुर्धातुश्च। निरुपाधिशेषनिर्वाणधातुसमापन्नस्य आरूप्येषूपपन्नस्यार्यस्य वा॥
Translation
There is both the eye and the eye-element in all other remaining states. There is neither the eye nor the eye-element in one who has entered the Nirvana-element without remainder, or in a Noble One (Arya) born in the formless realms.
| State | Physical Eye (चक्षु) | Eye-Element / Seed (चक्षुर्धातु) | Reason |
|---|---|---|---|
| Living Enlightened Being (Arhat) | YES | NO | They have the physical organ, but the “seed” for a future eye in the next life has been burned away by wisdom. |
| Nirvana without Remainder | NO | NO | This is the state after death. Since the “seed” was destroyed, no new body or eye is formed. The stream of physical existence stops. |
| Ordinary Person (Prithagjana) | YES | YES | They have the physical eye and the “seed” that will cause them to have an eye in the next life. |
Sanskrit Text
यथा चक्षुश्य चक्षुर्धातुश्च तथा श्रोत्रघ्राणजिव्हाकाय धातवो यथायोग्यं वेदितव्याः॥
Translation
As it is for the eye and eye-element, so should it be understood for the ear, nose, tongue, and body elements according to their respective conditions.
Sanskrit Text
किं स्यान्मनोऽपि मनोधातुरपि अहोस्वित् स्यान्मनोधातुरपि मनोऽपि। स्यान्मनो न मनोधातुः। यथा अर्हतश्चरमं मनः। स्यान्मनोधातुर्न मनः। यथा निरोधसमापन्नस्य यो मनोहेतुः।
Translation
Is it that what is “mind” (manas) is also the “mind-element”? There may be the mind but not the mind-element, as in the final mind of an Arhat. There may be the mind-element but not the mind, as in the cause/seed of the mind in one who has attained the cessation of perception and feeling (nirodha-samāpatti).
Sanskrit Text
स्यान्मनोऽपि मनोधातुरपि। शिष्टास्ववस्थासु। न स्यान्मनोऽपि मनोधातुरपि। यथा निरूपाधिशेषनिर्वाणधातुसमापन्नस्य।
Translation
There is both the mind and the mind-element in all other states. There is neither mind nor mind-element in one who has entered the Nirvana-element without remainder.
Sanskrit Text
तद्भूमावुत्पन्नः किं तद्भूमिकेन चक्षुषा तद्भूमिकानि रूपाणि पश्यति। तद्भूमिकेन चक्षुषा तद्भूमिकानि रूपाणि पश्यति, अन्यभूमिकेनापि।
Translation
Does one born in a particular realm see the forms of that realm with an eye belonging to that same realm? One sees forms of that realm with an eye of that realm, but also with an eye belonging to another realm.
Sanskrit Text
कामधातावपपन्नः मावचरेण चक्षुषा कामावचराणि रूपाणि पश्यति। रूपावचरेणोर्ध्वभूमिकेन चक्षुषा अधरभूमिकान्यपि रूपाणि पश्यति।
Translation
One born in the Desire Realm (Kāma-dhātu) sees forms of the Desire Realm with a Desire-Realm eye. With a higher-realm eye (from the Form Realm), one also sees forms of the lower realms.
Sanskrit Text
यथा चक्षुषा रूपाणि प्रतिगृण्हाति तथ श्रोत्रेण शब्दं प्रतिगृण्हाति। यथा कामधातावुत्पन्नस्तथा रूपधातावुत्पन्नः कामावचरेण घ्राणेन जिव्हया कायेन चा कामावचरान् गन्धान् जिघ्रति रसानास्वादने स्पर्शान् बुध्यति च॥
Translation
Just as one perceives forms with the eye, one perceives sound with the ear. Just as one born in the Desire Realm perceives, so does one in the Form Realm; however, in the Desire Realm, one smells odors, tastes flavors, and feels touches of the Desire Realm through the nose, tongue, and body.
Sanskrit Text
रूपधातावुत्पन्नो रूपावचरेण कायेन स्वभूमिकान् स्पर्शान् बुध्यति। तस्मिन् धातौ स्वभावतो न गन्धरसौ। विज्ञप्त्याहाररागविरहात्। अनेन नयेन न घ्राणजिव्हयो र्विज्ञानम्।
Translation
One born in the Form Realm (Rūpa-dhātu) feels touches of their own realm with a Form-Realm body. In that realm, odors and tastes do not exist by nature, because there is freedom from the desire for “morsel-food” and its communication. By this logic, there is no nose-consciousness or tongue-consciousness there.
Sanskrit Text
कामधातावुत्पन्नः कामावचरेण मनसा त्रैधातुकाननास्रवांश्च धर्मान विजानाति॥ यधा कामधातावुत्पन्नस्तथा रूपधातावुत्पन्नः॥
Translation
One born in the Desire Realm, using a Desire-Realm mind, cognizes phenomena of all three realms as well as untainted (anāsrava) phenomena. As it is for one in the Desire Realm, so it is for one born in the Form Realm.
Sanskrit Text
आरूप्यधातावुत्पन्न आरूप्यावचरेण मनसा आरूप्यावचरान् स्वभूमिकाननास्रवांश्च धर्मान् विजानाति। अनास्रवेण मनसा त्रैधातुकाननास्रवांश्च धर्मान् विजानाति॥
Translation
One born in the Formless Realm (Ārūpya-dhātu), using a Formless-Realm mind, cognizes the formless phenomena of their own level and untainted phenomena. With an untainted mind, they cognize phenomena of all three realms and the untainted.
Sanskrit Text
किमुपादाय स्कन्धानां तथाऽनुक्रमः। विज्ञानाधिष्ठानतामुपादाय॥
Translation
On what basis is the order of the aggregates (Form, Feeling, etc.) established as such? It is based on being the stations/supports for consciousness.
Sanskrit Text
चत्वारि विज्ञानाधिष्ठानानि विज्ञानानि च पूर्वापराश्रितानि। यथा रूपं तथा भवः। यथा वेदयते तथा संजानीते। यथा संजानीते तथा चेतयते। यथा चेतयते तथा विज्ञानं तत्र तत्रोपगं भवति।
Translation
The four stations of consciousness and consciousness itself are sequentially dependent. As is the form, so is the state of being. As one feels, so one perceives. As one perceives, so one wills (volition). As one wills, so consciousness moves toward those various objects.
Sanskrit Text
संक्लेशव्यवदानतः। यत्र संक्लिश्यते व्यवदायते च। वेदनानिमित्तग्रहणाभिसंस्कारेण संक्लेशव्यवदानाभ्यां च संक्लिश्यते व्यवदायते च। अनेन नयेन स्कन्धानामुक्रमो निर्दिश्यते।
Translation
This is also due to affliction (saṃkleśa) and purification (vyavadāna). Where there is affliction, there is also purification. Through feeling, the grasping of signs (perception), and volitional construction, one becomes afflicted or purified. By this logic, the sequence of the aggregates is taught.
Sanskrit Text
कथं धातूनां तथाऽनुक्रमः। लौकिक वस्तु विकल्पप्रवृत्तिता मुपादाय॥ कतमा लौकिकी वस्तुविकल्पप्रवृत्तिः। लोके प्रथमं पश्यति। दृष्ट्वा व्यतिसारयति।
Translation
How is the order of the elements established? Based on the way worldly objects and conceptualizations proceed. What is this worldly progression? In the world, one first sees; having seen, one hears (vocalize/communicate).
Sanskrit Text
व्यतिसार्य स्नापितं गन्धं माल्यं च परिचरति। ततो नानाविधं प्रणीतं भोजनं परिचरति। ततोऽनेकशय्यासनदासीपरिकान् परिचरति। अपरतो मनोधातोरपि तेषु तेषु विकल्पः॥
Translation
Having heard, one attends to fragrances (smell) and garlands. Then, one attends to various excellent foods (taste). Then, one attends to many beds, seats, and servants (touch). Finally, the mind-element conceptually discriminates among all these.
Sanskrit Text
एवं च अध्यात्मधातोरनुक्रमेण बहिर्धाधातोर्व्यवस्थानम्। तदनुक्रमेण विज्ञानधातोर्व्यवस्थानम्॥ यथा धातूनामनुक्रम आयतनानामपि तद्वत्॥
Translation
Thus, following the sequence of internal elements, the external elements are established; following that sequence, the consciousness elements are established. As is the sequence of the elements, so is the sequence of the sense-bases.
Sanskrit Text
स्कन्धार्थः कतमः। यत् किंचिद्रूपम्। अतीतमनागतं प्रत्युत्पन्नमध्यात्मं वा बहिर्धा वा औदारिकं वा सूक्ष्मं वा हीनं वा प्रणीतं वा यद्वा दूरे यद्वान्तिके तत्सर्वमभिसंक्षिप्योच्यते रूपस्कन्धः राश्यर्थमुपादय। यथा वित्तराशिः। एवं यावत् विज्ञानस्कन्धम्॥
Translation
What is the meaning of “Aggregate” (Skandha)? Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all that, taken together, is called the Form Aggregate, in the sense of a “heap” (rāśi). Just as a “heap of wealth.” This applies up to the consciousness aggregate.
Sanskrit Text
आपिच दुःखवैपुल्य लक्षणतामुपादाय स्कन्ध उच्यते। यथामहावृक्षस्कन्धः। यदुक्तं सूत्रे। यथा ऐकान्तिकमहादुःखसमुदयतः॥
Translation
Furthermore, “Aggregate” is used in the sense of the vastness of suffering, like the “trunk (skandha) of a great tree.” As stated in the Sutra: “Because of the arising of a mass of exclusive, great suffering.”
Sanskrit Text
अपि च संक्लेशतो भारवहनतामुपादाय स्कन्ध उच्यते। यथा स्कन्धेन भारमुद्वहति।
Translation
Also, it is called “Aggregate” based on the bearing of the burden of afflictions, just as one carries a burden on the “shoulder” (skandha).
Three Meanings of the “Aggregate” (Skandha)
| अर्थ (Meaning) | संस्कृत वाक्यांश (Key Sanskrit Phrase) | रूपक (Metaphor / Analogy) | तात्पर्य (Philosophical Significance) |
|---|---|---|---|
| १. राशि (The Heap) | राश्यर्थमुपादय Rāśyartham-upādāya | वित्तराशि (A heap of wealth/coins) | Grouping all phenomena (past, present, far, near) into one category to show they lack a single core. |
| २. वैपुल्य (The Trunk) | दुःखवैपुल्य लक्षणताम् Duḥkha-vaipulya lakṣaṇatām | महावृक्षस्कन्ध (The trunk of a great tree) | Emphasizing the vastness and thickness of the mass of suffering involved in the aggregates. |
| ३. भारवहन (The Shoulder) | संक्लेशतो भारवहनता Saṃkleśato bhāravahanatā | स्कन्धेन भारमुद्वहति (Carrying a load on the shoulder) | The aggregates are the “shoulder” that bears the heavy burden of afflictions (kleśas). |
Sanskrit Text
धात्वर्थः कतमः। सर्वधर्मवीजार्थः। स्वलक्षणधारणार्थः। कार्यकारण भावधारणार्थः। सर्वप्रकारधर्मसंग्र हधारणार्थञ्च।
Translation
What is the meaning of “Element” (Dhātu)? It means the seed of all phenomena; the holding of its own characteristics; the holding of the relationship between cause and effect; and the holding of the collection of all types of phenomena.
Sanskrit Text
आयतनार्थः कतमः। विज्ञानायद्वारार्थ आयतनार्थः। यथा बुद्धेन भाषितम् रूपं बुद्बुदोपमं वेदना फेनोपमा संज्ञा मरीचिकोपमा संस्काराः पर्णो पमा विज्ञानं मायोपममिति।
Translation
What is the meaning of “Sense-base” (Āyatana)? It means the “gateway” (dvāra) for the arising of consciousness. As the Buddha said: “Form is like a bubble, feeling is like foam, perception is like a mirage, formations are like a plantain tree (hollow), and consciousness is like an illusion.”
Sanskrit Text
किमर्थं रूपं बुद्बुदोपमं यावद् विज्ञानं मायोपममिति। अनात्मतोऽशुचितो हीनरसतोऽदृढतोऽसारतश्च।
Translation
Why is form said to be like a bubble and so on up to consciousness being like an illusion? Because they are selfless, impure, lacking in essence, fragile, and without core substance.
The Five Metaphors for the Aggregates
The Buddha used these specific analogies to demonstrate that the aggregates are असारत (without core substance) and अदृढ (fragile).
| स्कन्ध (Aggregate) | संस्कृत उपमा (Sanskrit Metaphor) | भावार्थ (Philosophical Meaning) |
|---|---|---|
| रूप (Form) | बुद्बुदोपमं (Like a bubble) | Fragility: It arises quickly and bursts easily; it looks solid but is empty of lasting substance. |
| वेदना (Feeling) | फेनोपमा (Like foam) | Insustantiality: Like sea-foam, it gathers and looks like “something,” but vanishes the moment you try to grasp it. |
| संज्ञा (Perception) | मरीचिकोपमा (Like a mirage) | Deception: It creates an appearance of reality (like water on a road) that does not actually exist. |
| संस्कार (Formations) | पर्णोपमा (Like a plantain tree) | Hollowness: Like a banana tree trunk, you can peel back the layers forever but you will never find a solid “heartwood” inside. |
| विज्ञान (Consciousness) | मायोपममिति (Like an illusion) | Constructedness: Like a magician’s trick, it appears to be a real “self” but is actually a complex, dependent show. |