Muni's Play1. General Definition of the Path
Sanskrit Text
(अथ विनिश्चये सत्यपरिच्छेदे प्रथमे चतुर्थो भागः)
Translation
(Now, in the Determination [of the Teachings], in the first chapter on the Truths, this is the fourth part.)
Sanskrit Text
मार्गसत्यं कतमत्।
Translation
What is the Truth of the Path?
Sanskrit Text
येन दुःखं परिजानीते समुदयं प्रजहाति निरोधं साक्षात्करोति मार्गं भावयति।
Translation
It is that by which one thoroughly understands suffering, abandons the origin [of suffering], realizes cessation, and cultivates the path.
Sanskrit Text
एतत् संक्षेपेण मार्गसत्यलक्षणमित्युच्यते॥
Translation
This, in brief, is called the definition of the Truth of the Path.
Sanskrit Text
पुनः मार्गः पञ्चविधः।
Translation
Furthermore, the path is of five kinds:
Sanskrit Text
संभारमार्गः प्रयोगमार्गः दर्शनमार्ग भावनामार्गः निष्ठामार्गश्च।
Translation
The path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of consummation (final attainment).
2. The Path of Accumulation (Saṃbhāra-mārga)
Sanskrit Text
संभारमार्गः कतमः।
Translation
What is the path of accumulation?
Sanskrit Text
पृथग्जनानां शीलम् इन्द्रियद्वाररक्षा भोजने मात्राज्ञता प्रथमरात्रौ तदुत्तररात्रिषु वा नित्यममिद्धं वीर्यभावना शमथविपश्यना संप्रजन्यविहारश्च॥
Translation
It is the ethical discipline of ordinary beings, guarding the doors of the senses, moderation in eating, remaining wakeful/vigilant during the first and last parts of the night, cultivation of energy, [the practice of] serenity (samatha) and insight (vipaśyanā), and dwelling in situational awareness.
इन्द्रियद्वाररक्षा च भोजने मात्रवेदिता। वीर्यं शम-विपश्यनं संप्रजन्यविहारिता॥
Sanskrit Text
यद्वा पुनरन्यदौपनिषदं कुशलम् श्रुतमयी प्रज्ञा चिन्तामयी प्रज्ञा भावनामयी प्रज्ञा॥
Translation
Or again, it is other internal virtues: wisdom arising from hearing, wisdom arising from reflection, and wisdom arising from meditation.
The Threefold Wisdom (Cognitive Virtues)
The text refers to these as औपनिषदं कुशलम् (aupaniṣadaṃ kuśalam)—the “internal” or “hidden” wholesome qualities that transform the mind’s view.
| प्रज्ञा प्रकार (Type of Wisdom) | संस्कृत (Sanskrit) | अभिप्राय (Meaning/Process) |
|---|---|---|
| Wisdom from Hearing | श्रुतमयी प्रज्ञा | Learning the teachings and acquiring the correct conceptual vocabulary. |
| Wisdom from Reflection | चिन्तामयी प्रज्ञा | Deeply analyzing the teachings logically to make them personal convictions. |
| Wisdom from Meditation | भावनामयी प्रज्ञा | Directly experiencing the truth in meditative absorption, moving beyond concepts. |
Sanskrit Text
तभ्दावनया अभिसमयविमोक्षस्थानभाजनां प्रतिलभते।
Translation
By cultivating these, one attains the capacity (receptacle) for the stages of clear realization and liberation.
3. The Path of Preparation (Prayoga-mārga)
Sanskrit Text
प्रयोगमार्गः कतमः। यः संभारमार्गः स प्रयोगमार्गः।
Translation
What is the path of preparation? He who is [established] in the path of accumulation [transitions to] the path of preparation.
Sanskrit Text
यस्तु प्रयोगमार्गः स न संभारमार्गः।
Translation
But that which is specifically the path of preparation is no longer [merely] the path of accumulation.
Sanskrit Text
संभारमार्गोपचितानि निर्वेधभागीयानि कुशलमूलानि ऊष्मगतः मूर्धानः सत्यानुकूलक्षान्ति लौकिकाग्रधर्मश्च॥
Translation
The roots of virtue conducive to penetration accumulated [from] the path of accumulation are: Heat (Ūṣmagata), Summits (Mūrdhan), Patience in accordance with the truths (Kṣānti), and the Supreme Mundane Dharmas (Laukikāgra-dharma).
Sanskrit Text
ऊष्मगतं कतमत्। प्रत्यात्मं सत्येष्वलोकलब्धः समाधिः प्रज्ञा संयोगश्च॥
Translation
What is “Heat”? It is the union of meditative concentration and wisdom that has attained a [preliminary] light regarding the truths within oneself.
Sanskrit Text
मूर्धानं कतमत्। प्रत्यात्मं सत्येष्वालोकवृद्धः समाधिः प्रज्ञा संयोगश्च॥
Translation
What are “Summits”? It is the union of concentration and wisdom where the light regarding the truths within oneself has increased.
Sanskrit Text
सत्यानुकूलक्षान्तिः कतमा। प्रत्यात्मं सत्येष्वेकदेशप्रविष्टानुसृतः समाधिः प्रज्ञा संयोगश्च॥
Translation
What is “Patience in accordance with the truths”? It is the union of concentration and wisdom that has partially entered and followed the truths within oneself.
Sanskrit Text
लौकिकाग्रधर्मः कतमः। प्रत्यात्मं सत्येष्वानन्तर्यचित्तसमाधिः प्रज्ञा संयोगश्च॥
Translation
What are “Supreme Mundane Dharmas”? It is the union of concentration and wisdom of the “mind of immediate sequence” (the moment just before enlightenment) regarding the truths within oneself.
4. The Path of Seeing (Darśana-mārga)
Sanskrit Text
दर्शनमार्गः कतमः। समासतो लौकिकाग्रधर्मानन्तरमनुपलम्भः समाधिः प्रज्ञा संयोगश्च॥
Translation
What is the path of seeing? In brief, it is the union of concentration and wisdom of “non-apprehension” (non-conceptuality) immediately following the Supreme Mundane Dharmas.
Sanskrit Text
समसमालम्ब्यालम्बनज्ञानमपि तत्।
Translation
It is also the knowledge of the object that takes the “equalized object” (suchness) as its focus.
Sanskrit Text
प्रत्यात्ममपनीतसत्त्वसंकेतधर्मसंकेतसर्वतोऽपनीतोभयसंकेतालम्बनधर्मज्ञानमपि तत्॥
Translation
It is also the “knowledge of phenomena” whose object is the total removal of the signs of “beings” and the signs of “dharmas” (phenomena) within oneself.
5. The Sixteen Moments of the Path of Seeing
Sanskrit Text
प्रभेदशः पुनर्दर्शनमार्गो लौकिकाग्रधर्मानन्तरं दुःखे धर्मज्ञानक्षान्तिः, दुःखे धर्मज्ञानं दुःखेऽन्वयज्ञानक्षान्तिः दुःखेऽन्वयज्ञानं समुदये धर्मज्ञानक्षान्तिः समुदये धर्मज्ञानं समुदयेऽन्वयज्ञानक्षान्तिः समुदयेऽन्वयज्ञानं निरोधे धर्मज्ञानक्षान्तिः निरोधे धर्मज्ञानं निरोधेऽन्वयज्ञानक्षान्तिः निरोधेऽन्वयज्ञानं मार्गे धर्मज्ञानक्षान्तिं मार्गे धर्मज्ञानं मार्गेऽन्वयज्ञानक्षान्तिः मार्गेऽन्वयज्ञानम्॥
Translation
In terms of its divisions, the path of seeing, following the Supreme Mundane Dharmas, [consists of]:
-
Receptivity to the knowledge of the Dharma regarding suffering.
-
Knowledge of the Dharma regarding suffering.
-
Receptivity to subsequent knowledge regarding suffering.
-
Subsequent knowledge regarding suffering. (The text repeats this four-step process for the Truths of Origin, Cessation, and the Path).
Sanskrit Text
एवंच षोडश ज्ञानक्षान्तिभिर्दर्शनमार्गप्रभेदाः॥
Translation
Thus, the divisions of the path of seeing consist of these sixteen [moments of] knowledge and receptivity (kṣānti).
6. Detailed Definitions of the 16 Moments
Sanskrit Text
दुखं कतमत्। दुःखसत्यम्॥
Translation
What is suffering? It is the Truth of Suffering.
Sanskrit Text
दुःखे धर्मः कतमः। दुःखसत्याधिपतेयः शासनधर्मः॥
Translation
What is “Dharma” regarding suffering? It is the teaching (Dharma) governed by the Truth of Suffering.
Sanskrit Text
धर्मज्ञानं कतमत्। प्रयोगमार्गे सत्याधिपतेयं धर्मविचारणाज्ञानम्॥
Translation
What is “Dharma-knowledge”? It is the knowledge that investigates the Dharma governed by the truths during the path of preparation.
Sanskrit Text
ज्ञानक्षान्तिः कतमा।
Translation
What is “knowledge-receptivity” (jñāna-kṣānti)?
Sanskrit Text
पूर्वाधिपतिबलविचारणामुपादाय प्रत्यात्मं दुःखसत्ये प्रत्यक्षानुभाविनी अनास्रवा प्रज्ञा।
Translation
It is the untainted (anāsrava) wisdom that directly experiences the Truth of Suffering within oneself, based on the investigation of the power of the previous dominant factors.
Sanskrit Text
यया प्रज्ञाया दुःखदर्शनप्रहातव्यान् सर्वक्लेशान् प्रजहाति।
Translation
By this wisdom, one abandons all afflictions that are to be abandoned by the seeing of suffering.
Sanskrit Text
तस्मादुच्यते दुःखे धर्मज्ञानक्षान्तिरिति॥
Translation
Therefore, it is called “receptivity to the knowledge of the Dharma regarding suffering.”
Sanskrit Text
दुःखे धर्मज्ञानं कतमत्। क्षान्त्यनन्तरं येन ज्ञानेन पूर्वोक्तेभ्यः क्लेशेभ्यो विमुक्तिं साक्षात्करोति।
Translation
What is “Dharma-knowledge regarding suffering”? It is the knowledge immediately following receptivity by which one realizes liberation from the aforementioned afflictions.
Sanskrit Text
तस्मादुच्यते दुःखे धर्मज्ञानमिति।
Translation
Therefore, it is called “Dharma-knowledge regarding suffering.”
Sanskrit Text
दुःखे अन्वयज्ञानक्षान्तिः कतमा।
Translation
What is “receptivity to subsequent knowledge regarding suffering”?
Sanskrit Text
दुःखे धर्मज्ञानक्षान्त्यां दुःखे धर्मज्ञाने च प्रत्यात्मं प्रत्यक्षानुभाविनी अनास्रवा प्रज्ञा उत्पद्यते यदुत्तरमन्वय एष आर्यधर्माणाम्।
Translation
It is the untainted wisdom that arises within oneself as a direct experience regarding the [previous] receptivity and knowledge of the Dharma of suffering; it is the subsequent follow-up of the noble qualities.
Sanskrit Text
तस्मादुच्यते दुःखे अन्वयज्ञानक्षान्तिः॥
Translation
Therefore, it is called “receptivity to subsequent knowledge regarding suffering.”
Sanskrit Text
दुःखे अन्वयज्ञानं कतमत्। तदनन्तरमनास्रवं ज्ञानमुत्पद्यते। येन ज्ञानेन दुःखे अन्वयज्ञानक्षान्तिमुपधारयति।
Translation
What is “subsequent knowledge regarding suffering”? Immediately after that, untainted knowledge arises by which one sustains the receptivity to subsequent knowledge.
Sanskrit Text
तद् दुःखेऽन्वयज्ञानमित्युच्यते॥ तद्वदन्येषु सत्येषु यथायोग्यम्।
Translation
That is called “subsequent knowledge regarding suffering.” The same applies to the other truths as appropriate.
7. Summary of the Experience
Sanskrit Text
क्षान्तिर्ज्ञानक्षयो ज्ञेयः।
Translation
Receptivity (kṣānti) should be known as the destruction [of afflictions] through knowledge.
Sanskrit Text
तत्र अवस्थायां धर्मक्षान्तिज्ञानैः ग्राह्यावबोधः। अन्वयक्षान्तिज्ञानैर्ग्राहकावबोधः।
Translation
In that state, through Dharma-receptivity and knowledge, there is an awakening to the object-to-be-grasped; through subsequent-receptivity and knowledge, there is an awakening to the grasper (the subject).
Sanskrit Text
अपि च एषु सर्वेषु क्षान्तिज्ञानेषु अनिमित्तप्रेक्षाविहारी वेदितव्यः॥
Translation
Furthermore, in all these moments of receptivity and knowledge, the practitioner should be known as one who dwells in the observation of the “signless” (animitta).
Sanskrit Text
इमे षोडश चित्तक्षणा दर्शनमार्ग आख्यातः॥
Translation
These sixteen moments of mind are called the Path of Seeing.
Sanskrit Text
ज्ञेये ज्ञानोत्पत्तिपरिसमाप्तिरेकश्चित्तलक्षणो वेदितव्यः॥
Translation
The completion of the arising of knowledge regarding the object-to-be-known should be understood as having the characteristic of a single [continuum of] mind.
8. Four Aspects of Following the Path Truth
Sanskrit Text
सर्वं हि मार्गसत्यं चतुर्भिः प्रकारैरनुगन्तव्यम्। व्यवस्थानतः विकल्पनतः अनुभवतः परिपूरितश्च।
Translation
Indeed, the entire Truth of the Path is to be followed in four ways: through designation, through conceptualization, through experience, and through fulfillment.
Sanskrit Text
व्यवस्थानतः कतमत्। यथास्वमधिगमनिष्ठाप्राप्ताः श्रावकादयः।
Translation
What is “through designation”? It is how Sravakas and others, having reached the consummation of realization according to their own capacity, [describe it].
Sanskrit Text
तत्पृष्ठलब्धेन ज्ञानेन प्रापणनिमित्तप्रमाणैः नामपदव्यञ्जनकायैः मार्गसत्यं व्यवस्थापयन्ति।
Translation
Through their “subsequently attained knowledge” (pṛṣṭhalabdha-jñāna), they designate the Truth of the Path using the causes of attainment, measurements, and the sets of names, words, and syllables.
Sanskrit Text
विकल्पनतः कतमत्। अभिसमयप्रयुक्ता लौकिकेन ज्ञानेन यथाव्यवस्थानं विकल्पयन्तो यदभ्यस्यन्ति॥
Translation
What is “through conceptualization”? It is those engaged in the process of realization who practice by conceptualizing according to those designations using mundane knowledge.
Sanskrit Text
अनुभवतः कतमत्। तथाभ्यस्यन्तो यदादितो दर्शनमार्गाख्यां लोकोत्तरां निष्प्रपञ्चावस्थां प्रत्यात्ममनुभवति॥
Translation
What is “through experience”? It is when, practicing thus, one first experiences for oneself the supramundane, non-conceptual state called the Path of Seeing.
Sanskrit Text
परिपूरितः कतमत्। तदूर्ध्वं यामाश्रयपरिवृत्तिं परिपूर्य यावदधिगमनिष्ठां प्राप्नुवन्ति।
Translation
What is “through fulfillment”? It is the stage above that, where one fulfills the “transformation of the basis” (āśraya-parivṛtti) until reaching the final consummation of realization.
Sanskrit Text
तेन पुनरधिगमनिष्ठाप्राप्तास्तत्पृष्ठलब्धेन ज्ञानेन नामपदव्यञ्जनकायैः मार्गसत्यं व्यवस्थापयन्ति॥
Translation
By that, those who have reached the consummation of realization again designate the Truth of the Path through their “subsequently attained knowledge” via names, words, and syllables.
1. Commentary on the “Dharma Eye”
Sanskrit Text
यदुक्तं सूत्रे विरजं वीतमलं धर्मेषु धर्मचक्षुरूदपादि इति।
Translation
As it is said in the Sutra: “The stainless, dust-free Dharma-eye regarding phenomena (dharmas) arose.”
Sanskrit Text
तद्दर्शनमार्गमधिकृत्योक्तम्।
Translation
This was said with reference to the Path of Seeing.
Sanskrit Text
तत्र धर्मक्षान्तिभिर्विरजः धर्मज्ञानैर्वीतमलम् परिज्ञया प्रहाणेन मार्गशुद्धिलाभेन च॥
Translation
Therein, “stainless” (viraja) refers to [attainment] through the Receptivities to the Dharma; “dust-free” (vītamala) refers to [attainment] through the Knowledges of the Dharma; [it is also accomplished] through thorough understanding, abandonment, and the attainment of the purification of the path.
2. Epithets of the Noble Realizer
Sanskrit Text
यदुक्तं सूत्रे दृष्टधर्मा प्राप्तधर्मा विदितधर्मा पर्यवगाढधर्मा…
Translation
As it is said in the Sutra: “[He has] seen the Dharma, attained the Dharma, known the Dharma, penetrated the Dharma…”
Sanskrit Text
सर्वैः तीर्णकांक्षः तीर्णविचिकित्सः अपरप्रत्ययः शास्तुः शासनोऽनन्यनेयः धर्मेषु वैशारद्यप्राप्त इति तदपि दर्शनमार्गमधिकृत्योक्तम्।
Translation
“…completely crossed over doubt, crossed over hesitation, is independent of others, is not led by another in the Teacher’s teaching, and has attained fearlessness regarding the Dharmas”—this too is said with reference to the Path of Seeing.
Sanskrit Text
दृष्टधर्मा धर्मक्षान्तिभिः। प्राप्तधर्मा धर्मज्ञानैः। विदितधर्मा अन्वयक्षान्तिभिः। पर्यवगाढधर्मा अन्वयज्ञानैः।
Translation
-
Seen the Dharma: through the Receptivities to the Dharma.
-
Attained the Dharma: through the Knowledges of the Dharma.
-
Known the Dharma: through the Subsequent Receptivities.
-
Penetrated the Dharma: through the Subsequent Knowledges.
Sanskrit Text
सर्वैः तीर्णकांक्षः स्वाधिगमे क्षान्तिज्ञानैः कांक्षाऽभावेन।
Translation
Completely crossed over doubt: because of the absence of doubt regarding one’s own realization through [the union of] Receptivity and Knowledge.
Sanskrit Text
तीर्णविचिकित्सः पराधिगमे तदवस्थस्य विमत्यभावेन।
Translation
Crossed over hesitation: because of the absence of dualistic thinking regarding the realization of others in that same state.
Sanskrit Text
अपरप्रत्ययः मार्गभावनायां न परतः स्वयं कुशलावर्जनेन।
Translation
Independent of others: because one attracts/cultivates virtue by oneself, not through another, during the cultivation of the path.
Sanskrit Text
शास्तुः शासनेऽनन्यनेयः बुद्धशासनेऽन्यतीर्थ्यैरनेयतामुपादाय।
Translation
Not led by another in the Teacher’s teaching: because one cannot be led astray by those of other paths (non-Buddhists) within the Buddha’s teaching.
Sanskrit Text
धर्मेषु वैशारद्यप्राप्तः अधिगमनारम्य परिप्रक्षधर्मेषु अलीनचित्ततामुपादाय।
Translation
Attained fearlessness regarding the Dharmas: because of the state of an “undepressed mind” (courage) regarding the teachings to be examined, beginning with one’s own realization.
The Psychological Transformation of the Arya
| गुण (Quality) | संस्कृत वाक्यांश (Sanskrit Phrase) | व्याख्या (Explanation) |
|---|---|---|
| Freedom from Hesitation | तीर्णकांक्षः | क्षांन्तिज्ञानैः कांक्षाऽभावेन—Doubt about one’s own attainment vanishes because the experience is direct. |
| Freedom from Skepticism | तीर्णविचिकित्सः | पराधिगमे विमत्यभावेन—Doubt about others’ attainments vanishes; you now recognize the truth in others. |
| Self-Reliance | अपरप्रत्ययः | न परतः स्वयं कुशलावर्जनेन—No longer needs to rely on a teacher to distinguish what is wholesome; the “internal compass” is set. |
| Un-leadable | अनन्यनेयः | अन्यतीर्थ्यैरनेयता—Cannot be led astray by other “non-Buddhist” (tīrthika) teachers; the conviction is absolute. |
| Fearlessness | वैशारद्यप्राप्तः | अलीनचित्तता—Attains “intrepidity”; the mind is no longer “shrinking” (alīna) when faced with difficult questions or reality. |
3. The Path of Meditation (Bhāvanā-mārga)
Sanskrit Text
भावनामार्गः कतमः।
Translation
What is the Path of Meditation?
Sanskrit Text
दर्शनमार्गादूर्ध्वं लौकिको मार्गो लोकोत्तरमार्गः…
Translation
Above the Path of Seeing, it consists of the Mundane Path, the Supramundane Path…
Sanskrit Text
मृदुमार्गो मध्यमार्गोऽधिमात्रो मार्गः प्रयोगमार्गः आनन्तर्यमार्गः विमुक्तिमार्गः विशेषमार्गश्च॥
Translation
…the weak path, the middling path, the intense path, the path of preparation, the uninterrupted path, the path of liberation, and the path of distinction.
4. The Mundane Path and the Dhyānas
Sanskrit Text
लौकिको मार्गः कतमः।
Translation
What is the Mundane Path?
Sanskrit Text
लौकिकं प्रथमं ध्यानं द्वितीयं तृतीयं चतुर्थं ध्यानमाकाशानत्त्यायतनं विज्ञानानन्त्यायतनमाकिञ्चत्यायतनं नैवसंज्ञानासंज्ञायतनं च॥
Translation
It is the mundane first, second, third, and fourth Dhyānas (meditative absorptions); and the [formless realms]: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception.
Sanskrit Text
त एते ध्यानारूप्याः संक्लेशव्यवदानव्यवस्थान विशुद्धिभिर्वेदितव्याः॥
Translation
These Dhyānas and formless attainments (ārūpyas) should be understood through: Defilement, Purification, Designation, and Purity.
Sanskrit Text
कथं संक्लेशतः। चत्वार्यव्याकृतमूलानि तृष्णा दृष्टिर्मानोऽविद्या च॥
Translation
How by Defilement? There are four [neutral] roots: Craving, [Wrong] View, Pride, and Ignorance.
Sanskrit Text
तृष्णया आस्वाद संक्लेशेन संक्लिश्यते॥
Translation
Through Craving, one is defiled by the defilement of “relishing” (attachment to the meditative state).
Sanskrit Text
दृष्ट्या दृष्ट्युत्तरध्यायितया संक्लिश्यते। मानेन मानोत्तरध्यायितया संक्लिश्यते। अविद्यया विचिकित्सोत्तरध्यायितया संक्लिश्यते।
Translation
Through View, one is defiled by meditating while holding onto views; through Pride, by meditating while holding onto pride; through Ignorance, by meditating while holding onto doubt/uncertainty.
Sanskrit Text
तथा च संक्लिष्टचेतसां रूपारूप्यावचराः क्लेशोपक्लेशाः प्रवर्त्तन्ते॥
Translation
And so, for those with defiled minds, the afflictions and secondary afflictions belonging to the Realms of Form and Formless Realms proceed.
Sanskrit Text
कथं व्यवदानतः। शुद्धका ध्यानारूप्याः कुशलत्वाद् व्यवदाता इत्युच्यने॥
Translation
How by Purification? The pure Dhyānas and formless attainments are called “purified” because they are virtuous (kuśala).
5. Designation by the Limbs of Dhyāna
Sanskrit Text
कथं व्यवस्थानतः। अङ्गव्यवस्थानतः समापत्तिव्यवस्थानतः मात्राव्यवस्थानतः संज्ञाकरणव्यवस्थानश्च॥
Translation
How by Designation? By the designation of limbs (aṅgas), by attainments (samāpatti), by intensity (mātrā), and by cognitive creation (saṃjñā-karaṇa).
Sanskrit Text
कथमङ्गव्यवस्थानतः। प्रथमं ध्यानं पञ्चाङ्गम्। पञ्चाङ्गानि वितर्को विचारः प्रीतिः सुखं चित्तैकाग्रता च॥
Translation
Designation by Limbs: The first Dhyāna has five limbs: 1. Applied thought (vitarka), 2. Sustained thought (vicāra), 3. Joy (prīti), 4. Happiness (sukha), and 5. One-pointedness of mind (cittaikāgratā).
Sanskrit Text
द्वितीयं ध्यानं चतुरङ्गम्। चत्वार्यङ्गानि अध्यात्मसंप्रसादः प्रीतिः सुखं चित्तैकाग्रता च॥
Translation
The second Dhyāna has four limbs: 1. Inner serenity (adhyātma-saṃprasāda), 2. Joy, 3. Happiness, and 4. One-pointedness of mind.
Sanskrit Text
तृतीयं ध्यानं पञ्चाङ्गम्। पञ्चाङ्गानि उपेक्षा स्मृतिः संप्रजन्यं सुखं चित्तैकाग्रता च॥
Translation
The third Dhyāna has five limbs: 1. Equanimity (upekṣā), 2. Mindfulness (smṛti), 3. Situational awareness (saṃprajanya), 4. Happiness, and 5. One-pointedness of mind.
Sanskrit Text
चतुर्थं ध्यानं चतुरङ्गम्। चत्वार्यङ्गानि उपेक्षापरिशुद्धिः स्मृतिपरिशुद्धिः अदुःखासुखा वेदना चित्तैकाग्रता च॥
Translation
The fourth Dhyāna has four limbs: 1. Purity of equanimity, 2. Purity of mindfulness, 3. Neither-painful-nor-pleasant feeling, and 4. One-pointedness of mind.
Sanskrit Text
आरुप्येष्वङ्गव्यवस्थानं नास्ति। शमथैकरसतामुपादाय॥
Translation
In the formless attainments (ārūpyas), there is no designation of limbs, because of the “single taste of serenity” (śamatha).
The Establishment of Limbs (Aṅga-vyavasthāna)
The Dhyānas are defined by their “limbs” (aṅgas). As you progress, the “coarse” mental factors are dropped, and the mind becomes more refined.
| ध्यान (Dhyāna) | अङ्ग संख्या (No. of Limbs) | संस्कृत अङ्गानि (Sanskrit Limbs) |
|---|---|---|
| प्रथमं ध्यानं (1st) | वितर्क (Applied thought), विचार (Sustained thought), प्रीति (Rapture), सुख (Bliss), चित्तैकाग्रता (One-pointedness). | |
| द्वितीयं ध्यानं (2nd) | अध्यात्मसंप्रसाद (Inner serenity), प्रीति (Rapture), सुख (Bliss), चित्तैकाग्रता (One-pointedness). | |
| तृतीयं ध्यानं (3rd) | उपेक्षा (Equanimity), स्मृति (Mindfulness), संप्रजन्य (Awareness), सुख (Bliss), चित्तैकाग्रता (One-pointedness). | |
| चतुर्थं ध्यानं (4th) | उपेक्षापरिशुद्धि (Pure equanimity), स्मृतिपरिशुद्धि (Pure mindfulness), अदुःखासुखा वेदना (Neutral feeling), चित्तैकाग्रता (One-pointedness). |
6. Attainment and Intensity
Sanskrit Text
कथं समापत्तिव्यवस्थानतः। सप्तभिर्मनस्कारैः प्रथमं ध्यानं समापद्यते।
Translation
Designation by Attainment: One enters the first Dhyāna through seven [types of] mental attention (manaskāra).
Sanskrit Text
सप्त मनस्काराः कतमे। लक्षणप्रति संवेदी मनस्कारः आधिमोक्षिकः प्राविवेजः रतिसंग्राहकः मीमांसकः प्रयोगनिष्ठः प्रयोगनिष्ठाफलश्च मनस्कारः॥
Translation
What are the seven mental attentions? 1. Perceiving characteristics, 2. Resolve (adhimokṣa), 3. Withdrawal, 4. Collecting joy, 5. Investigating, 6. Completion of practice, and 7. The fruit of completion of practice.
Sanskrit Text
कथं मात्राव्यवस्थानतः। प्रथमं ध्यानं सुदुपरिभावितं मध्यपरिभावितमधिमात्रपरिभावितश्च॥
Translation
Designation by Intensity: The first Dhyāna is [practiced as] weakly cultivated, moderately cultivated, or intensely cultivated.
Sanskrit Text
मृदुमध्याधिमात्रपरिभावितस्य प्रथमस्य ध्यानस्य फलं त्रिविधा प्रथमा ध्यानोपपत्तिः।
Translation
The result of the first Dhyāna—being weakly, moderately, or intensely cultivated—is a three-fold rebirth in the first Dhyāna realm.
Sanskrit Text
आरूप्येषु स्थानान्तराभावमुपादायोपपत्तिभेदो नास्ति।
Translation
In the formless realms, there is no difference in rebirth [location] because of the absence of spatial distinctions.
Sanskrit Text
तत्र मृदुमध्याधिमात्रपरिभावितत्वादारूप्याणामुपपत्तावुच्चनीचता हीनप्रणीतता प्रज्ञायते॥
Translation
However, based on whether the formless states were weakly, moderately, or intensely cultivated, a difference in “high and low” or “inferior and superior” quality of rebirth is known.
Sanskrit Text
कथं विशुद्धितः। प्रान्तकोटिकं प्रथमं ध्यानं यावन्नैव संज्ञानासंज्ञायतनं विशुद्धिरित्युच्यते॥
Translation
How by Purity? The “ultimate limit” (prāntakoṭika) of the first Dhyāna up to [the sphere of] neither-perception-nor-non-perception is called “Purity.”
1. The Supramundane Path
Sanskrit Text
लोकोत्तरो मार्गः कतमः।
Translation
What is the Supramundane Path?
Sanskrit Text
भावनामार्गे दुःखसमुदयनिरोधमार्गज्ञानानि धर्मज्ञानान्वयपक्ष्याणि तैश्च संप्रयुक्तः समाधिः प्रथमं वा ध्यानं यावदाकिञ्चन्यायतनं नैवसंज्ञानासंज्ञायतनं, लौकिकमेव अपरिस्फुटं संज्ञाप्रचारतामुपादाय।
Translation
In the Path of Meditation, it is the knowledge of suffering, origin, cessation, and the path, belonging to the categories of Dharma-knowledge and Subsequent-knowledge, and the meditative concentration (samādhi) conjoined with them—ranging from the first Dhyāna up to the sphere of nothingness and the sphere of neither-perception-nor-non-perception—which [in its mundane form] is indistinct due to the activity of perception.
Sanskrit Text
तत श्चानिमित्तमित्युच्यते॥
Translation
Therefore, it is called “signless” (animitta).
Sanskrit Text
यथोक्तं भगवता यावदेव संज्ञासमापत्तिः तावदाज्ञाप्रतिवेध इति।
Translation
As the Blessed One said: “As far as there is the attainment of perception, so far is there the penetration of highest knowledge.”
Sanskrit Text
निरोधसमापत्तिर्लोकोत्तरा मनुष्येष्वभिनिर्हियते।
Translation
The attainment of cessation (nirodha-samāpatti) is supramundane and is realized among humans.
Sanskrit Text
मनुष्येष्व भिनिर्हृता मनुष्येषुरूपधातौ वा संमुखीक्रियते।
Translation
Having been realized among humans, it is brought face-to-face (manifested) either among humans or in the Realm of Form (rūpa-dhātu).
Sanskrit Text
आरूप्येष्व स्याः संमुखीभावो नास्ति। शान्तविमोक्षविपाकविहारीणां तद्यत्नानारम्भतामुपादाय॥
Translation
In the formless realms (ārūpyas), there is no manifesting of this [cessation], because those who dwell in the result of peaceful liberation do not initiate the [necessary] effort.
2. The Grades of the Path
Sanskrit Text
मृदुमार्गः कतमः। मृदुमृदुर्मृदुमध्यो मृद्वधिमात्रश्च येन त्रैधातुकावचराणा क्लेशानां भूमौ भूमावधिमात्राधिमात्रमधिमात्रमध्यमधिमात्रामृदुं क्लेशप्रकार प्रजहाति॥
Translation
What is the Weak Path? It is the weak-weak, weak-middle, and weak-intense path, by which one abandons the intense-intense, intense-middle, and intense-weak types of afflictions belonging to the three realms on each stage.
Sanskrit Text
मध्यो मार्गः कतमः। मध्यमृदुर्मध्यमध्यो मध्याधिमात्रश्च येन त्रैधातुकावचराणां क्लेशानां भूमौ भूमौ मध्याधिमात्रं मध्यमध्यं मध्यमृदुं क्लेशप्रकारं प्रजहाति॥
Translation
What is the Middling Path? It is the middle-weak, middle-middle, and middle-intense path, by which one abandons the middle-intense, middle-middle, and middle-weak types of afflictions on each stage of the three realms.
Sanskrit Text
अधिमात्रो मार्गः कतमः। अधिमात्रमृदुरधिमात्रमध्योऽधिमात्राधिमात्रश्च येन त्रैधातुकावचराणां क्लेशानां भूमौ भूमौ मृद्वधिमात्रं मृदुमध्यं मृदुमृदुं क्लेशप्रकारं प्रजहाति॥
Translation
What is the Intense Path? It is the intense-weak, intense-middle, and intense-intense path, by which one abandons the weak-intense, weak-middle, and weak-weak types of afflictions on each stage of the three realms.
Note: In Buddhist logic, the “strongest” path is required to remove the “subtlest” (weakest) afflictions, while even a “weak” path can remove “intense” (gross) afflictions.
3. Four Types of Path-Moments
Sanskrit Text
प्रयोगमार्गः कतमः। येन क्लेशं प्रजहाति॥
Translation
What is the Path of Preparation? That by which one [prepares to] abandon affliction.
Sanskrit Text
आनन्तर्यमार्गः कतमः। यस्यानन्तरं निरन्तरः क्लेशः प्रहीणो भवति॥
Translation
What is the Uninterrupted Path? That immediately following which the affliction is abandoned without interval.
Sanskrit Text
विमुक्तिमार्गः कतमः। येन प्रहीणे क्लेशे विमुक्तिं साक्षात्करोति॥
Translation
What is the Path of Liberation? That by which one realizes liberation once the affliction has been abandoned.
Sanskrit Text
विशेषमार्गः कतमः। तदन्यस्य क्लेशप्रकारस्य प्रयोगानन्तर्यविमुक्तिमार्गाः विशेषमार्गः।
Translation
What is the Path of Distinction? It is the preparation, uninterrupted, and liberation paths for other types of afflictions; [or] it is the Path of Distinction [itself].
Sanskrit Text
अपि खलु क्लेशप्रहाणप्रयोगं निराकृत्य धर्मचिन्तायां वा प्रयुक्तस्य धर्मविहारे वा समापत्तिविशेषे वा यो मार्गः।
Translation
Furthermore, it is the path of one who, having set aside the effort of abandoning afflictions, is engaged in reflection on the Dharma, dwelling in the Dharma, or in a specific meditative attainment.
Sanskrit Text
अपि खलु वैशेषिकान् गुणानभिनिर्हरतो वा यो मार्गः॥
Translation
Furthermore, it is the path of one who is realizing extraordinary qualities.
4. The Four Cultivations (Bhāvanā)
Sanskrit Text
मार्गभावना कतमा। प्रतिलंभभावना निषेवणभावना निर्धावनभावना प्रतिपक्षभावना च॥
Translation
What is the cultivation of the path? It is: 1. Cultivation of attainment, 2. Cultivation of familiarization, 3. Cultivation of expulsion, and 4. Cultivation of the antidote.
Sanskrit Text
प्रतिलम्भभावना कतमा। अनुत्पन्नानां कुशलानां धर्माणामुत्पादाय या भावना॥
Translation
Attainment: Cultivation for the sake of the arising of virtuous qualities that have not yet arisen.
Sanskrit Text
निषेवणभावना कतमा। उत्पन्नानां कुशलानां धर्माणां स्थितये असंमोषाय भूयोभावाय वृद्धिविपुलतायै या भावना।
Translation
Familiarization: Cultivation for the sake of the stability, non-loss, increase, and abundance of virtuous qualities that have already arisen.
Sanskrit Text
निर्धावनभावना कतमा। उत्पन्नानां पापकानामकुशलानां धर्माणां प्रहाणाय या भावना॥
Translation
Expulsion: Cultivation for the sake of abandoning evil, unvirtuous qualities that have arisen.
Sanskrit Text
प्रतिपक्षभावना कतमा। अनुत्पन्नानां पापकानामकुशकुनां धर्माणामनुत्पादाय या भावना॥
Translation
Antidote: Cultivation for the sake of the non-arising of evil, unvirtuous qualities that have not yet arisen.
5. The Four Antidotes
Sanskrit Text
अपि खलु चतुर्विधः प्रतिपक्षः विदूषणाप्रतिपक्षः प्रहाणप्रतिपक्षः आधारप्रतिपक्षः दूरीभावप्रतिपक्षश्च प्रतिपक्षभावनेत्युच्यते॥
Translation
Furthermore, the antidote is fourfold: 1. The antidote of censuring, 2. The antidote of abandoning, 3. The antidote of support, and 4. The antidote of distance.
Sanskrit Text
विदूषणाप्रतिपक्षः कतमः। सास्रवेषु संस्कारेष्वादीनवदर्शनम्॥
Translation
Censuring: Seeing the disadvantages (faults) in tainted conditioned things.
Sanskrit Text
प्रहाणप्रतिपक्षः कतमः। प्रयोगान्तर्यमार्गः॥
Translation
Abandoning: The path of preparation and the uninterrupted path.
Sanskrit Text
आधारप्रतिपक्षः कतमः। विमुक्तिमार्गः।
Translation
Support: The path of liberation.
Sanskrit Text
दूरीभावप्रतिपक्षः कतमः॥ तदु परिमो मार्गः॥
Translation
Distance: The path that is superior to/higher than those [previous ones].
The Fourfold Antidote (Caturvidha-pratipakṣa)
| प्रकार (Category) | संस्कृत लक्षण (Sanskrit Definition) | कार्य (Function/Process) |
|---|---|---|
| १. विदूषणा (Censuring) | सास्रवेषु संस्कारेष्वादीनवदर्शनम् | The Psychological Shift: Seeing the “side effects” (ādīnava) of taints. You stop seeing the affliction as a friend and start seeing it as a poison. |
| २. प्रहाण (Abandoning) | प्रयोगान्तर्यमार्गः | The Active Strike: Comprises the path of preparation (prayoga) and the uninterrupted path (ānantarya). This is the exact moment the “seed” of the affliction is destroyed. |
| ३. आधार (Support) | विमुक्तिमार्गः | The Stabilization: The path of liberation. It provides the “ground” (ādhāra) or the new status quo where the mind is free from that specific burden. |
| ४. दूरीभाव (Distance) | तदुपरिमो मार्गः | The Mastery: Any path higher/superior to the previous ones. It puts so much “distance” between you and the old taint that the possibility of it returning becomes zero. |
6. The 37 Wings of Awakening
Sanskrit Text
स पुनः एष यथाक्रमं सप्तत्रिंशदबोधिपक्षा धर्माः…
Translation
And this [path] consists of the 37 Wings of Awakening (bodhipakṣa dharmas), in their proper order:
(The text lists the components: 4 Foundations of Mindfulness, 4 Right Efforts, 4 Bases of Power, 5 Faculties, 5 Powers, 7 Factors of Enlightenment, and the 8-fold Path).
7. The Four Foundations of Mindfulness (Smṛtyupasthāna)
Sanskrit Text
स्मृत्युपस्थानानामालम्वनं स्वभावः सहायः भावना भावनाफलञ्च वेदितव्यम्।
Translation
The object, nature, assistance, cultivation, and fruit of the foundations of mindfulness should be known.
Sanskrit Text
स्मृत्युपस्थानानामालम्बनं कतमत्। कायो वेदना चित्तं धर्माः॥
Translation
What is the object? Body (kāya), Feeling (vedanā), Mind (citta), and Phenomena (dharmas).
Sanskrit Text
स्वभावः कतमः। प्रज्ञा स्मृतिश्च॥ सहायः कतमः। तत्संप्रयुक्ताश्चित्तचैतसिका धर्माः।
Translation
What is the nature? Wisdom (prajñā) and Mindfulness (smṛti). What is the assistance? The mental factors conjoined with them.
Sanskrit Text
भावना कतमा। अध्यात्मं कायादिषु कायाद्यनुपश्यना॥
Translation
What is the cultivation? Contemplation of the body in the body, etc., internally.
Sanskrit Text
अध्यात्मं कायः कतमः। यान्यस्मिन् काये आध्यत्मिकानि रूपीण्यायतनानि॥
Translation
Internal Body: The internal physical sense-bases within this body.
Sanskrit Text
बहिर्धाकायः कतमः। बहिर्धा रूपीण्यायतनानि॥
Translation
External Body: External physical sense-bases (objects).
Sanskrit Text
अध्यात्मबहिर्द्धा कायः कतमः। आध्यात्मिकायतन संबद्धानि बाह्यान्यायतनानि।
Translation
Internal-External Body: External bases connected to the internal bases.
8. Psychotherapy of the Path (Antidotes to Defilements)
Sanskrit Text
अपि खलु भावना छन्दो वीर्यं व्यायाम उत्साहः उत्सूढिरप्रतिवाणिः स्मृतिः संप्रजन्यं अप्रमादश्च॥ छन्दभावना अमनसिकरोपक्लेशप्रतिपक्षेण। वीर्यभावना कौसीद्योपक्लेशप्रतिपक्षेण। व्यायामभावना लयौद्धत्योपक्लेशप्रतिपक्षेण॥ उत्साहभावना चेतसोऽलीनत्वोपक्लेशप्रतिपक्षेण॥ उत्सूढिभावना विषादपरिस्रवपरिखेदोपक्लेशप्रतिपक्षेण॥ अप्रतिवाणिभावना कुशलपक्षेण अल्पमात्र संतुष्ट्युपक्लेशप्रतिपक्षेण॥ स्मृतिभावना भगवतः शासने संमोषोपक्लेशप्रतिपक्षेण॥ संप्रजन्यभावना आपत्तिविप्रतिसारोपक्लेशप्रतिपक्षेण॥ अप्रमादभावना कुशलेषु निक्षिप्तधुरतोपक्लेशप्रतिपक्षेण॥
Translation
Furthermore, cultivation consists of Zeal (chanda), Energy (vīrya), Effort (vyāyāma), Enthusiasm (utsāha), Perseverance (utsūḍhi), Non-retrogression, Mindfulness, Situational Awareness, and Vigilance (apramāda).
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छन्दभावना (Zeal): Antidote to the defilement of non-attention.
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वीर्यभावना (Energy): Antidote to the defilement of laziness (kausīdya).
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व्यायामभावना (Effort): Antidote to lethargy and excitement (layoddhatya).
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उत्साहभावना (Enthusiasm): Antidote to the depressed mind.
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उत्सूढिभावना (Perseverance): Antidote to despair and exhaustion.
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अप्रतिवाणिभावना (Non-retrogression): Antidote to being satisfied with too little virtue.
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स्मृतिभावना (Mindfulness): Antidote to forgetfulness regarding the teaching.
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संप्रजन्यभावना (Awareness): Antidote to transgressions and regret.
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अप्रमादभावना (Vigilance): Antidote to relinquishing the burden of virtue.
Sanskrit Text
भावनाफलं कतमत्। चत्वारि विपर्यासप्रहाणं चतुः सत्यावतारः कायादिविसंयोगः॥
Translation
What is the fruit of cultivation? The abandoning of the four perversions, the entry into the four truths, and the disjunction (freedom) from the body, etc.
The Nine Virtues of Cultivation and Their Antidotes
| अभ्यास (Virtue/Practice) | संस्कृत प्रतिपक्ष (The Antidote Pairing) | निवारण (What it Cures) |
|---|---|---|
| १. छन्द (Aspiration) | अमनसिकरोपक्लेश | Lack of Intent: Cures the failure to apply the mind or pay attention. |
| २. वीर्य (Vigor/Energy) | कौसीद्योपक्लेश | Laziness: Cures sloth and the tendency to procrastinate. |
| ३. व्यायाम (Exertion) | लयौद्धत्योपक्लेश | Lethargy & Restlessness: Balances the mind between “sinking” and “scatteredness.” |
| ४. उत्साह (Enthusiasm) | अलीनत्वोपक्लेश | Shrinking Mind: Cures the feeling of being “down” or mentally small/incapable. |
| ५. उत्सूढि (Endurance) | विषाद-परिस्रव-परिखेद | Despair & Fatigue: Cures the “exhaustion” of spirit and the leaking away of energy. |
| ६. अप्रतिवाणि (Persistence) | अल्पमात्र संतुष्टि | Complacency: Cures the habit of getting satisfied with small progress and stopping. |
| ७. स्मृति (Mindfulness) | संमोषोपक्लेश | Forgetfulness: Cures “losing the thread” of the teachings or instructions. |
| ८. संप्रजन्य (Awareness) | आपत्ति-विप्रतिसार | Regret/Transgression: Cures the tendency to make mistakes and the resulting guilt. |
| ९. अप्रमाद (Heedfulness) | निक्षिप्तधुरतोपक्लेश | Giving Up: Cures the “laying down of the burden” or abandoning wholesome tasks. |
1. The Four Right Efforts (Catuḥ Samyak-prahāṇa)
Sanskrit Text
चतुः सम्यक्प्रहाणानामालम्बनं कतमत्। उत्पन्नानुत्पन्नविपक्षप्रतिपक्षाः॥
Translation
What is the object of the Four Right Efforts? It is the obstructions (defilements) that have arisen or not yet arisen, and their respective antidotes.
Sanskrit Text
स्वभावः कतमः। व्यायामः॥
Translation
What is their nature? It is exertion (effort).
Sanskrit Text
सहायः कतमः। तत्संप्रयुक्ताश्चित्तचैतसिका धर्माः।
Translation
What is the assistance? The mental factors conjoined with that effort.
Sanskrit Text
भावना कतमा। तदुक्तं सूत्रे छन्दं जनयति व्यायच्छते वीर्यमारभते चित्तं प्रगृण्हाति चित्तं प्रदधाति।
Translation
What is the cultivation? As it is said in the Sutra: “One generates zeal, exerts oneself, arouses energy, takes hold of the mind, and applies the mind.”
Sanskrit Text
इत्येवमादिभिः पदैस्तत्र वीर्याश्रयभावना परिदीपिता॥
Translation
Through these words, the cultivation based on energy is illuminated.
Sanskrit Text
आश्रयः छन्दः। वीर्यमुद्योगः।
Translation
The basis is zeal (chanda); the energy is the application (udyoga).
Sanskrit Text
शमथग्रग्रहोपेक्षानिमित्तमनसिकारेषु छन्दं (जनयति) लयौद्धत्यापकर्षणे वीर्यमारभते एवं तदनन्तरं चित्तं प्रगृण्हाति प्रदधातीप्रत्युच्यते।
Translation
One generates zeal regarding the mental signs of serenity, grasping, and equanimity; one arouses energy to remove lethargy and excitement; following that, it is said one “takes hold of” and “applies” the mind.
Sanskrit Text
भावना फलं कतमत्। अशेषविपक्षहानिः प्रतिपक्षप्रतिलम्भः प्रतिपक्षवृद्धिश्च॥ तदुच्यते भावनाफलम्।
Translation
What is the fruit of cultivation? The total abandonment of obstructions, the attainment of the antidote, and the increase of the antidote. This is called the fruit of cultivation.
2. The Four Bases of Power (Catuḥ Ṛddhipāda)
Sanskrit Text
चतु रृद्धिपादानामालम्बनं कतमत्। निष्पन्नन समाधिना यत्करणीयं कृत्यम्॥
Translation
What is the object of the Four Bases of Power? The task/action to be performed by means of perfected meditative concentration.
Sanskrit Text
स्वभावः कतमः। समाधिः॥
Translation
What is their nature? Meditative concentration (samādhi).
Sanskrit Text
सहायः कतमः। छन्दोवीर्यं चित्तं मीमांसा तत्संप्रयुक्ताश्च चित्तचैतसिका धर्माः॥
Translation
What is the assistance? Zeal, energy, the mind, and investigation (mīmāṃsā), along with the mental factors conjoined with them.
Sanskrit Text
छन्दसमाधिः कतमः। यत्सत्कृत्य प्रयोगमागम्य स्पृशति चित्तस्यैकाग्रताम्॥
Translation
What is Concentration of Zeal? It is when, by relying on the practice of high regard, one touches (attains) one-pointedness of mind.
Sanskrit Text
वीर्यसमधिः कतमः। यत्सातत्य प्रयोगमागम्य स्पृशति चित्तस्यैकाग्रताम्॥
Translation
What is Concentration of Energy? It is when, by relying on constant practice, one attains one-pointedness of mind.
Sanskrit Text
चित्तसमाधिः कतमः। पूर्वसमाधिभावनामागम्य स्वरसेन स्पृशति चित्तस्यैकाग्रताम्॥
Translation
What is Concentration of Mind? It is when, by relying on the cultivation of previous concentration, one attains one-pointedness of mind by its own natural flow.
Sanskrit Text
मीमांसासमाधिः कतमः। देशनाधर्मश्रवणमागम्य प्रत्यात्मं प्रतिसंख्याय स्पृशति चित्तस्यैकाग्रताम्॥
Translation
What is Concentration of Investigation? It is when, by relying on hearing the teachings and reflecting on them within oneself, one attains one-pointedness of mind.
Sanskrit Text
भावना कतमा। अष्टानां प्रहाणसंस्काराणामभ्यासः।
Translation
What is the cultivation? The practice of the eight formative forces of abandonment (prahāṇa-saṃskāra).
Sanskrit Text
कतमे अष्टौ। छन्दः व्यायामः श्रद्धा प्रश्रब्धिः स्मृतिः संप्रजन्यं चेतना उपेक्षा च।
Translation
What are the eight? 1. Zeal, 2. Exertion, 3. Faith, 4. Pliability, 5. Mindfulness, 6. Awareness, 7. Volition, and 8. Equanimity.
Sanskrit Text
फलं कतमत्। …मं धर्माभिज्ञा यथाचित्तमभिज्ञाप्रदर्शनम्।
Translation
What is the fruit? Higher knowledge (abhijñā) of dharmas and the display of supernormal powers according to one’s will.
3. The Five Faculties (Pañcendriya) and Five Powers (Pañcabala)
Sanskrit Text
पञ्चेन्द्रियाणामालम्बनं कतमत्। चत्वार्यार्यसत्यानि॥
Translation
What is the object of the Five Faculties? The Four Noble Truths.
Sanskrit Text
स्वभावः कतमः। श्रद्धा वीर्य स्मृतिः समाधिः प्रज्ञा च॥
Translation
What is their nature? Faith, Energy, Mindfulness, Concentration, and Wisdom.
Sanskrit Text
भावना कतमा। यत् श्रद्धेन्द्रियेण सत्येषु अभिसंप्रत्ययसमुत्थानं प्रयोगभावना। वीर्येन्द्रियेण सत्येषु उत्पन्नाभिसंप्रत्ययस्याभिसंबोध्यर्थं व्यायामसमुत्थानप्रयोगभावना। स्मृतीन्द्रियेण सत्येषु आरब्धवीर्यस्य स्मृतिसंप्रयोगा धर्मसंमोपसमुत्थानप्रयोगभावना। समाधीन्द्रियेण सत्येषु संप्रयुक्त स्मृतेः चित्तैकाग्रतासमुत्थानप्रयोगभावना। प्रज्ञेन्द्रियेण सत्येषु समाहितचित्तस्य प्रविचयसमुत्थानप्रयोगभावना।
Translation
What is the cultivation?
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Faith: Reaching conviction regarding the truths.
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Energy: Exertion to realize the conviction already reached.
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Mindfulness: Not forgetting the truths once energy is aroused.
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Concentration: Achieving one-pointedness of mind on the truths.
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Wisdom: Investigating [reality] with a concentrated mind.
Sanskrit Text
भावनाफलं कतमत्। सत्याभिसमयसमुत्थानतः उष्मगतमूर्धपरिकर्मतश्च क्षान्तिलौकिकाग्रधर्मनिर्हारः॥
Translation
What is the fruit of cultivation? The production of the stages of Patience (Kṣānti) and Supreme Mundane Dharmas, arising from the realization of the truths and the preparation of the stages of Heat and Summits.
Sanskrit Text
यथा पञ्चेन्द्रियाणि तथा पञ्च बलानि।
Translation
As are the Five Faculties, so are the Five Powers.
Sanskrit Text
एषां विशेषः तैः विपक्षान्तरायनिर्ल्लेखोऽनवमुद्यतेति बलानीत्युच्यन्ते॥
Translation
The distinction is this: they are called “Powers” because they cannot be crushed or overcome by opposing obstacles.
4. The Seven Enlightenment Factors (Sapta Bodhyanga)
Sanskrit Text
सप्त बोध्यङ्गानामालम्बनं कतमत्। चतुर्णामार्यसत्यानां यथाभूतता।
Translation
What is the object of the Seven Enlightenment Factors? The reality (suchness) of the Four Noble Truths.
Sanskrit Text
स्वभावः कतमः। स्मृतिः धर्मविचयः वीर्यं प्रीतिः प्रश्रब्धिः समाधिः उपेक्षा च॥
Translation
What is their nature? Mindfulness, Investigation of Dharmas, Energy, Joy, Pliability, Concentration, and Equanimity.
Sanskrit Text
भावना कतमा। विवेकनिश्रितं विरागनिश्रितं निरोधनिश्रितं व्यवसर्गपरिणतं स्मृतिसंबोध्यङ्गम्।
Translation
What is the cultivation? The factor of mindfulness is cultivated based on seclusion, based on dispassion, based on cessation, and resulting in letting go (vyavasarga).
Sanskrit Text
भावनाफलं कतमत्। दर्शनहेयानां क्लेशानां प्रहाणम्॥
Translation
What is the fruit of cultivation? The abandonment of the afflictions that are to be discarded by the Path of Seeing.
5. The Eightfold Noble Path (Aṣṭāṅga-āryamārga)
Sanskrit Text
अष्टानामार्यमार्गाङ्गानामालम्बनं कतमत्। तदुत्तरकालं चतुर्णामार्यसत्यानां यथाभूतता॥
Translation
What is the object of the Eightfold Noble Path? The reality of the Four Noble Truths in the period following [the Path of Seeing].
Sanskrit Text
स्वभावः कतमः। सम्यग्दृष्टिः सम्यक्संकल्पः सम्यग्वाक् सम्यक्कर्म्मान्तः सम्यगाजीवः सम्यग्व्यायामः सम्यक्स्मृतिः सम्यक्समाधिश्च॥
Translation
What is its nature? Right View, Right Resolve, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
Sanskrit Text
सम्यगदृष्टिः परिच्छेदाङ्गम्।
Translation
Right View is the limb of discernment (definition).
Sanskrit Text
सम्यक्संकल्प परसंप्रापणाङ्गम्।
Translation
Right Resolve is the limb of causing others to attain (or communicating realization).
Sanskrit Text
सम्यग्वाक्कर्मान्ताजीवाः परसंप्रत्यपाङ्गम्। दर्शनशीलाजीवविशुद्धितामुपादाय।
Translation
Right Speech, Action, and Livelihood are limbs of inspiring confidence in others, based on the purity of one’s view, conduct, and lifestyle.
Sanskrit Text
सम्यग्व्यायामः क्लेशावरणविशोधनाङ्गम्। सम्यक्समाधिः वैशेषिकगुणावरण विशोधनाङ्गम्॥
Translation
Right Effort is the limb for cleansing the veil of afflictions. Right Concentration is the limb for cleansing the veil covering extraordinary qualities.
Sanskrit Text
भावना फलं कतमत्। परिच्छेदः परसंप्रापणं परसंप्रत्ययः क्लेशावरणविशोधनमुपक्लेशावरणविशोधनं वैशेषिकगुणावरणविशोधनं च॥
Translation
What is the fruit of cultivation? Discernment, leading others to attainment, inspiring confidence in others, and the thorough cleansing of the veils of afflictions, secondary afflictions, and the veils covering extraordinary qualities.
1. The Four Modes of Progress (Catasraḥ Pratipadaḥ)
Sanskrit Text
चतस्रः प्रतिपदः कतमाः।
Translation
What are the four modes of progress?
Sanskrit Text
दुःखा प्रतिपद् धन्धाभिज्ञा दुःखा प्रतिपत् क्षिप्राभिज्ञा सुखा प्रतिपद् धन्धाभिज्ञा सुखा प्रतिपत् क्षिप्राभिज्ञा॥
Translation
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Painful progress with slow direct knowledge.
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Painful progress with quick direct knowledge.
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Pleasant progress with slow direct knowledge.
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Pleasant progress with quick direct knowledge.
Sanskrit Text
प्रथमा मृद्विन्द्रियाणामनुपलब्धमौलध्यानम्।
Translation
The first [mode] is for those with weak faculties who have not attained the fundamental Dhyānas (the actual meditative absorptions).
Sanskrit Text
द्वितीया तीक्ष्णेन्द्रियाणामनुपलब्धमौलध्यानम्।
Translation
The second is for those with sharp faculties who have not attained the fundamental Dhyānas.
Sanskrit Text
तृतीय मृद्विन्द्रियाणामुपलभमौलध्यानम्।
Translation
The third is for those with weak faculties who have attained the fundamental Dhyānas.
Sanskrit Text
चतुर्थी तीक्ष्णेन्द्रियाणामुपलब्धमौल ध्यानम्॥
Translation
The fourth is for those with sharp faculties who have attained the fundamental Dhyānas.
2. The Four Dharma Factors (Catvāri Dharmapadāni)
Sanskrit Text
चत्वारि धर्मपदानि कतमानि।
Translation
What are the four Dharma-factors?
Sanskrit Text
अलोभाद्वेषाणां सम्यक् स्मृतिः सम्यक् समाधिः।
Translation
[They are] Non-greed, Non-hatred, Right Mindfulness, and Right Concentration.
Sanskrit Text
अलोभाद्वेषाणामधिशीलशिक्षाविशुद्धिः।
Translation
Through non-greed and non-hatred, there is the purity of the Higher Training in Ethics (adhiśīla-śikṣā).
Sanskrit Text
सम्यक्स्मृतानामधिचित्तशिक्षाविशुद्धिः।
Translation
For those with Right Mindfulness, there is the purity of the Higher Training in Mind/Concentration (adhicitta-śikṣā).
Sanskrit Text
सम्यक्समाधितानामधिप्रज्ञशिक्षाविशुद्धिः॥
Translation
For those with Right Concentration, there is the purity of the Higher Training in Wisdom (adhiprajñā-śikṣā).
3. Serenity (Śamatha) and Insight (Vipaśyanā)
Sanskrit Text
शमथः कतमः।
Translation
What is Serenity (Śamatha)?
Sanskrit Text
अध्यात्मं चित्तस्य उपनिबन्धः स्थापना संस्थापना अवस्थापना उपस्थापना दमनं शमनं व्युपशमनम् एकोतीकरणं समाधानं च॥
Translation
It is the internal binding of the mind [through nine stages]: 1. Placing, 2. Continuous placing, 3. Patch-like placing, 4. Close placing, 5. Disciplining, 6. Pacifying, 7. Thorough pacifying, 8. Making one-pointed, and 9. Consummate placement (Equilibrium).
Sanskrit Text
विपश्यना कतमा।
Translation
What is Insight (Vipaśyanā)?
Sanskrit Text
या धर्मान् विचिनोति प्रविविनोति परिवितर्क्कयति परिमीमांसमापतये।
Translation
It is that which investigates, discriminates, fully examines, and thoroughly probes phenomena (dharmas) for the sake of attainment.
Sanskrit Text
… स्तचित्तस्यावस्थापनतश्च॥
Translation
(Fragmentary) …and through the stabilization of the mind.
Sanskrit Text
अपि खलु शमथविपश्यनामागम्य चत्वारो मार्गाः।
Translation
Furthermore, based on Serenity and Insight, there are four types of paths/practitioners:
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एकत्यः शमथस्य लाभी न विपश्यनायाः। तत्प्रकारं शमथं निश्रित्य विपश्यनामापना। One who has attained Serenity but not Insight. He attains Insight by relying on that type of Serenity.
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एकत्यः विपश्यनाया लाभी न शमथस्य। तत्प्रकारां विपश्यना निश्रित्य शमथभावना। One who has attained Insight but not Serenity. He cultivates Serenity by relying on that type of Insight.
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एकत्यः न शमथस्य लाभी नापि विपश्यनायाः। तत्संबद्धचित्तस्य लयौ द्धत्यापकर्षणाद् युगपदुभयमार्ग भावना। One who has attained neither Serenity nor Insight. By removing lethargy and excitement of the mind, he cultivates both paths simultaneously.
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एकत्यः शमथस्य लाभी विपश्यनायाश्च। तस्य शमथविपश्यनोभयमार्ग युक्तस्य समं युगपत् प्रवृत्तिः॥ One who has attained both Serenity and Insight. For him, the two paths of Serenity and Insight proceed equally and simultaneously in union.
4. The Three Supramundane Faculties (Trīṇīndriyāṇi)
Sanskrit Text
त्रीणीन्द्रियाणि। अज्ञातमाज्ञास्यामीन्द्रियम् आज्ञेन्द्रियम् आज्ञातावीन्द्रियं च॥
Translation
The three faculties are:
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The faculty of “I shall know the unknown.” (Anājñātamājñāsyāmīndriya)
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The faculty of “Knowledge/Understanding.” (Ājñendriya)
-
The faculty of “One who has known.” (Ājñātāvīndriya)
Sanskrit Text
अज्ञातमाज्ञास्यामीन्द्रियं कतमत्। प्रयोगमार्गे पञ्चदशसु च दर्शनमार्गचित्तक्षणेषु यदिन्द्रियम्॥
Translation
What is the first faculty? It is the faculty present during the Path of Preparation and during the first fifteen moments of the mind in the Path of Seeing.
Sanskrit Text
आज्ञेन्द्रियं कतमत्। षोडशात् दर्शनमार्गचित्तक्षणाद्रूध्वं सर्वस्मिन् शैक्षमार्गे यदिन्द्रियम्॥
Translation
What is the second faculty? It is the faculty present from the sixteenth moment of the Path of Seeing onwards, through the entire “Path of Learning” (śaikṣa-mārga, i.e., the Path of Meditation).
Sanskrit Text
आज्ञातावीन्द्रियं कतमत्। अशैक्षमार्गेयदिन्द्रियम्॥
Translation
What is the third faculty? It is the faculty present in the “Path of No-More-Learning” (aśaikṣa-mārga, i.e., Arhatship).
5. Mastery over Virtuous Roots
Sanskrit Text
प्रथमध्यानभूमिकानां भावनामार्गे कामावचराणि कुशलमूलकान्यपि भावनां गच्छन्ति।
Translation
On the Path of Meditation, for those in the stage of the first Dhyāna, the virtuous roots belonging to the Desire Realm (kāmāvacara) also undergo cultivation.
Sanskrit Text
तेषु विभुत्वलाभतः।
Translation
This is because of the attainment of mastery (vibhutva) over them.
Sanskrit Text
यथा प्रथमध्यानभूमिकानां कामावचराणि कुशलमूलकनि भावनां गच्छन्ति तथा सर्वेपामूर्द्वभूमिकानां भावनामार्गे अधोभूमिकानि कुशलमूलकानि भावनां गच्छन्ति।
Translation
Just as the Desire Realm virtuous roots are cultivated for those in the first Dhyāna, so too for all higher stages on the Path of Meditation, the virtuous roots of the lower stages undergo cultivation.
Sanskrit Text
तेषु विभुत्वलाभतः॥
Translation
This is because of the attainment of mastery over them.
Section 1: The Path of Consummation & Adamantine Samādhi
Sanskrit Text
निष्ठामार्गः कतमः। वज्रोपमः समधिः।
Translation
What is the Path of Consummation? It is the Diamond-like (Adamantine) Concentration (Vajropama-samādhi).
Sanskrit Text
सर्वदौष्ठुल्यानां प्रतिप्रश्रब्धेः सर्वसंयोगानां प्रहाणात् सर्वविसंयोगानामधिगमाच्च।
Translation
[It is called so] because of the complete pacification of all coarsenesses (dauṣṭhulya), the abandoning of all fetters (saṃyoga), and the attainment of all disjunctions (visaṃyoga - freedom from bonds).
Sanskrit Text
तदनन्तरं निरन्तराश्रयप्रवृत्तिः प्राप्तक्षयज्ञानम् अनुत्पादज्ञानं दशाशैक्षा धर्माः।
Translation
Immediately following that, there is the uninterrupted transformation of the basis (āśraya-parivṛtti), the attainment of the Knowledge of Destruction (kṣaya-jñāna), the Knowledge of Non-arising (anutpāda-jñāna), and the Ten Qualities of One Beyond Learning (aśaikṣa-dharma).
Sanskrit Text
कतमे दश। अशैक्षस्य सम्यग्दृष्टिर्यावदशैक्षस्य सम्यक्समाधिः अशैक्षस्य सम्यग्विमोक्षः अशैक्षस्य सम्यग् ज्ञानं च॥
Translation
What are the ten? [The Eightfold Path applied to an Arhat]: Right View… up to Right Concentration of one beyond learning, plus Right Liberation (samyag-vimokṣa) and Right Knowledge (samyag-jñāna).
Section 2: The 24 Coarsenesses (Dauṣṭhulya)
The text defines Dauṣṭhulya as the “heaviness” or “clumsiness” of the mind and body caused by latent predispositions.
Sanskrit Text
कतमानि सर्वदौष्ठुल्यानि। संक्षेपतश्चतुर्विशतिः। तद्यथा सर्वत्रगमभिलापदौष्ठुल्यं वेदितदौष्ठुल्यं क्लेशदौष्ठुल्यं कर्मदौष्ठुल्यं विपाकदौष्ठुल्यं क्लेशावरणादौष्ठुल्यं कर्मावरणदौष्ठुल्यं विपाकावरणदौष्ठुल्यं निवरणदौष्ठुल्यं वितर्क्कदौष्ठुल्यं आहारदौष्ठुल्यं मैथुनदौष्ठुल्यं स्वप्नदौष्ठुल्यं व्याधिदौष्ठुल्यं जरादौष्ठुल्यं मरणदौष्ठुल्यं परिश्रमदौष्ठुल्यं दृढदौष्ठुल्यम् औदारिकदौष्ठुल्यं मध्यदौष्ठुल्यं सूक्ष्मदौष्ठुल्यं समापत्त्यावरणदौष्ठुल्यं ज्ञेयावरणदौष्ठुल्यं च॥ संयोगः कतमः। दौष्ठुल्याचितेषु संयोगलाभतेति विज्ञप्तिः॥ विसंयोगः कतमः। दौष्ठुल्यविक्षिप्तेषु विसंयोगलाभतेति विज्ञप्तिः॥
Translation
What are the universal coarsenesses? In brief, there are twenty-four:
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Universal coarseness (sarvatraga)
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Coarseness of expression (abhilāpa)
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Coarseness of the feeler (veditṛ)
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Coarseness of afflictions (kleśa)
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Coarseness of karma (karma)
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Coarseness of ripening/result (vipāka)
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Coarseness of the veil of afflictions (kleśāvaraṇa)
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Coarseness of the veil of karma (karmāvaraṇa)
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Coarseness of the veil of results (vipākāvaraṇa)
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Coarseness of hindrances (nīvaraṇa)
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Coarseness of applied thought (vitarka)
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Coarseness of food (āhāra)
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Coarseness of sexual union (maithuna)
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Coarseness of sleep (svapna)
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Coarseness of disease (vyādhi)
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Coarseness of old age (jarā)
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Coarseness of death (maraṇa)
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Coarseness of fatigue (pariśrama)
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Coarseness of stability (dṛḍha)
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Gross coarseness (audārika)
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Middling coarseness (madhya)
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Subtle coarseness (sūkṣma)
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Coarseness of the veil of meditative attainment (samāpattyāvaraṇa)
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Coarseness of the veil of the knowable (jñeyāvaraṇa)
Connection (saṃyoga): The awareness of gaining a bond within these coarseness-filled states.
Disjunction (visaṃyoga): The awareness of gaining freedom from these coarseness-scattered states.
Section 3: The Metaphor of the Great Mountain
Sanskrit Text
वज्रोपमः समाधिः कतमः।
Translation
What is the Diamond-like Concentration? It is the concentration belonging to the Path of Meditation, which, in the stage of abandoning fetters, belongs to either the Path of Preparation or the Uninterrupted Path.
Sanskrit Text
प्रयोगमार्गसंग्रहस्तु ततः परं सर्वैरावरणैरच्छाद्यः सर्वावराणानां च भेदक इति।
Translation
In the Path of Preparation, it cannot be covered by any veils and it shatters all veils.
Sanskrit Text
एतदर्थप्रतिबिम्बना र्थं भगवतोक्तं तद्यथा महाशैलपर्वतोऽखण्डोऽच्छिद्रोऽशुषिर एकघनः सुसंवृत्तो दशदिग्वाताकम्प्यश्च॥
Translation
To illustrate this, the Blessed One said: “It is like a great mountain of rock—unbroken, without cracks, without hollows, a single solid mass, well-enclosed, and unshakeable by the winds from the ten directions.”
Section 4: Final Realizations
Sanskrit Text
क्षयज्ञानं कतमत्। हेतुक्षयेण यद् ज्ञानं लभ्यते।
Translation
What is the Knowledge of Destruction? It is the knowledge obtained through the destruction of causes [of suffering].
Sanskrit Text
अनुत्पादज्ञानं कतमत्। फलप्रहाणेन यद् ज्ञानं लभ्यते फलानुत्पत्तिविषयालम्बनं वा॥
Translation
What is the Knowledge of Non-arising? It is the knowledge obtained by the abandoning of results, having as its object the non-arising of future [suffering].
Section 5: The Four Aspects of Path-Truth
तथा च मार्गसत्यस्य चत्वारः प्रकारभेदाः। मार्गलक्षणं न्यायलक्षणं प्रतिपद्लक्षणं नैर्याणिकलक्षणं च॥ किमुपादाय मार्गलक्षणम्। तत्त्वार्थपरिमार्गणतामुपादाय॥ किमुपादाय न्यायलक्षणम्। क्लेशप्रतिपक्षतामुपादाय॥ किमुपादाय प्रतिपल्लक्षणम्। चित्ताविपर्यासप्रतिपादनातामुपादाय॥ किमुपादाय नैर्याणिकलक्षणम्। नित्यपदयानतामुपादाय॥
The Path Truth is categorized by four characteristics (ākāra):
| Characteristic | Meaning | Definition Basis |
|---|---|---|
| Path (mārga) | Searching for reality | Seeking the true meaning. |
| Logic (nyāya) | Antidote to afflictions | Being the proper method for healing. |
| Progress (pratipad) | Non-perversion of mind | Presenting the mind without error. |
| Departure (nairyāṇika) | Eternal vehicle | Leading to the permanent state (Nirvana). |
Section 6: Mundane vs. Supramundane Realization
Sanskrit Text
सत्येषु षोडशाकाराः लौकिका लोकोत्तराश्च॥
Translation
Regarding the [Four] Truths, there are sixteen aspects (ākāras), both mundane and supramundane.
Sanskrit Text
लौकिकानां लोकोत्तराणां च कतमः प्रभेदः। ज्ञेये अकुशलप्रवेशकुशल्यप्रवेशस्त्रभावप्रभेदतः सावरणनिरावरणस्वभावप्रभेदतः सविकल्पनिर्विकल्पस्वभावप्रभेदतश्च॥ केन हेतुना सत्येषु अनित्यदुःखादयः षोडश लौकिकाकाराः। तथागत अप्रतिवेधतः क्लेशानुशयतः अभिलापमुखेन प्रपञ्चनतश्च॥ लोकोत्तराकाराः तद्विपर्ययेण। लोकोत्तराकारेषु वर्त्तमानो ऽनित्यार्थं पश्यति …भवति नोत्वनित्यं पश्यति अभिलापप्रपञ्चमुखेन। यथा अनित्याकारा अनित्यार्थे एवं शिष्ठाकराः शिष्टार्थेषु यथायोगं वेदितव्याः॥
Translation
What is the difference between mundane and supramundane? * Mundane: Characterized by entering the knowable through unskillful means, being “with veils” (sāvaraṇa), and involving conceptual construction (savikalpa). It sees impermanence through the “prolixity of language” (abhilāpa-prapañca).
- Supramundane: The opposite. It sees the meaning of impermanence directly (anittyārtha), without being lost in the verbal projections or conceptual “noise” of language.