Muni's PlayChapter 1: Definition of Characteristics
Lakṣaṇaparicchedaḥ prathamaḥ
Verse 1
Sanskrit Text
लक्षणं ह्यावृतिस्तत्त्वं प्रतिपक्षस्य भावना।
तत्राऽवस्था फलप्राप्तिर्याना ऽऽनुत्तर्यमेव च
Transliteration
lakṣaṇaṃ hyāvṛtistattvaṃ pratipakṣasya bhāvanā
tatrā’vasthā phalaprāptiryānā ’’nuttaryameva ca
Translation
The characteristics (lakṣaṇa), the veils (āvṛti), the reality (tattva), the cultivation (bhāvanā) of the antidotes (pratipakṣa), the stages (avasthā), the attainment of the fruit (phalaprāpti), and the supremacy of the vehicle (yānānuttarya) (are the subjects of this treatise).
Verse 2
Sanskrit Text
अभूतपरिकल्पोऽस्ति द्वयं तत्र न विद्यते।
शून्यता विद्यते त्वत्र तस्यामपि स विद्यते
Transliteration
abhūtaparikalpo’sti dvayaṃ tatra na vidyate
śūnyatā vidyate tvatra tasyāmapisavidyate
Translation
Constructive ideation (abhūtaparikalpa) exists. Duality (dvaya) does not exist within it. However, emptiness (śūnyatā) exists in this (ideation), and it (ideation) also exists in that (emptiness).
Verse 3
Sanskrit Text
न शून्यं नाऽपि चाऽशून्यं तस्मात् सर्वं विधीयते।
सत्त्वादसत्त्वात् सत्त्वाच्च मध्यमा प्रतिपच्च सा
Transliteration
na śūnyaṃ nā’pi cā’śūnyaṃ tasmāt sarvaṃ vidhīyate
sattvādasattvāt sattvācca madhyamā pratipaccasā
Translation
Therefore, everything is established as neither (purely) empty (śūnya) nor non-empty (aśūnya). Because of existence, non-existence, and (again) existence, this is the Middle Way (madhyamā pratipat).
Verse 4
Sanskrit Text
अर्थसत्त्वात्मविज्ञप्तिप्रतिभासं प्रजायते।
विज्ञानं नास्ति चास्यार्थस्तदभावात्तदप्यसत्
Transliteration
arthasattvātma-vijñapti-pratibhāsaṃ prajāyate
vijñānaṃ nāsti cāsyārthastadabhāvāttadapyasat
Translation
Consciousness (vijñāna) arises appearing as objects (artha), living beings (sattva), a self (ātman), and representations (vijñapti). Its (external) object does not exist, and because that object is absent, the consciousness (of it) is also non-existent (asat).
Verse 5
Sanskrit Text
अभूतपरिकल्पत्वं सिद्धमस्य भवत्यतः।
न तथा सर्वथाऽभावात् तत्क्षयान्मुक्तिरिष्यते
Transliteration
abhūtaparikalpatvaṃ siddhamasya bhavatyataḥ
na tathā sarvathā’bhāvāt tatkṣayānmuktiriṣyate
Translation
Thus, its nature as constructive ideation (abhūtaparikalpatva) is established. It is not “so” (as it appears) because of its total non-existence (as an external object); yet, liberation (mukti) is sought through its exhaustion (tat-kṣaya).
Verse 6
Sanskrit Text
कल्पितः परतन्त्रश्च परिनिष्पन्न एव च।
अर्थादभूतकल्पाच्च द्वयाऽभावाच्च देशितः
Transliteration
kalpitaḥ paratantraśca pariniṣpanna eva ca
arthādabhūtakalpācca dvayā’bhāvāccadeśitaḥ
Translation
The Imagined (kalpita), the Dependent (paratantra), and the Perfected (pariniṣpanna) (natures) are taught based on the object (artha), constructive ideation (abhūtakalpa), and the absence of duality (dvayābhāva).
Verse 7
Sanskrit Text
उपलब्धिं समाश्रित्य नोपलब्धिः प्रजायते।
नोपलब्धिं समाश्रित्य नोपलब्धिः प्रजायते
Transliteration
upalabdhiṃ samāśritya nopalabdhiḥ prajāyate
nopalabdhiṃ samāśritya nopalabdhiḥ prajāyate
Translation
By relying on perception (upalabdhi), non-perception (nopalabdhi) arises. By relying on (that) non-perception (of the object), the non-perception (of the subject/consciousness) arises.
Verse 8
Sanskrit Text
उपलब्धेस्ततः सिद्धा नोपलब्धिस्वभावता।
तस्माच्च समता ज्ञेया नोपलम्भोपलम्भयोः
Transliteration
upalabdhestataḥ siddhā nopalabdhisvabhāvatā
tasmācca samatā jñeyā nopalambhopalambhayoḥ
Translation
Therefore, the nature of non-perception is established from perception. Hence, the equality (samatā) of perception (upalambha) and non-perception (anupalambha) should be understood.
Verse 9
Sanskrit Text
अभूतपरिकल्पश्च चित्तचैत्तास्त्रिधातुकाः।
तत्रार्थदृष्टिर्विज्ञानं तद्विशेषे तु चैतसाः
Transliteration
abhūtaparikalpaśca cittacaitāstri-dhātukāḥ
tatrārthadṛṣṭirvijñānaṃ tadvieṣetu caitasāḥ
Translation
Constructive ideation (abhūtaparikalpa) consists of the mind (citta) and mental factors (caitta) belonging to the three realms (tri-dhātuka). Among them, the vision of the object is consciousness (vijñāna), while the mental factors (caitasāḥ) perceive the specific qualities (viśeṣa).
Verse 10
Sanskrit Text
एवं प्रत्ययविज्ञानं द्वितीयं चौपभोगिकम्।
उपभोगपरिच्छेदप्रेरकास्तत्र चैतसाः
Transliteration
evaṃ pratyayavijñānaṃ dvitīyaṃ caupabhogikam
upabhogaparicchedaprerakāstatra caitasāḥ
Translation
Thus, there is causal consciousness (pratyaya-vijñāna) and a second type which is experiential (aupabhogika). Within that, the mental factors (caitta) are the experiences, the definers, and the motivators (preraka).
Verse 11
Sanskrit Text
छादनाद्रोपणाच्चैव नयनात्संपरिग्रहात्।
पूरणात् त्रिपरिच्छेदादुपभोगाच्च कर्षणात्
Transliteration
chādanādropaṇāccaiva nayanātsaṃparigrahāt
pūraṇāt triparicchedādupabhogācca karṣaṇāt
Translation
(The world is bound) by covering (ignorance), by planting (formations), by leading (consciousness), by grasping (name and form), by filling (six sense bases), by the threefold discrimination (contact), by experience (feeling), and by dragging (craving).
Verse 12
Sanskrit Text
निबन्धनादाभिमख्याद् दुःखनात् क्लिश्यते जगत्।
त्रेधा द्वेधा च संक्लेशः सप्तधाऽभूतकल्पनात्
Transliteration
nibandhanādābhimukhyād duḥkhanāt kliśyate jagat
tredhā dvedhā ca saṃkleśaḥ saptadhā’bhūtakalpanāt
Translation
By binding (clinging), by manifesting (becoming), and by suffering (birth, old age, and death), the world is afflicted (kliśyate). This defilement (saṃkleśa) is threefold, twofold, and sevenfold, arising from constructive ideation (abhūtakalpanā).
Verse 13
Sanskrit Text
लक्षणं चाऽथ पर्यायस्तदर्थो भेद एव च।
साधनञ्चेति विज्ञेयं शून्यतायाः समासतः
Transliteration
lakṣaṇaṃ cā’tha paryāyastadartho bheda eva ca
sādhanañceti vijñeyaṃ śūnyatāyāḥ samāsataḥ
Translation
In brief, five aspects of Emptiness (śūnyatā) should be understood: its definition (lakṣaṇa), its synonyms (paryāya), the meaning of those synonyms (tad-artha), its divisions (bheda), and its proof (sādhana).
Verse 14
Sanskrit Text
द्वयाऽभावो ह्यभावस्य भावः शून्यस्य लक्षणम्।
न भावो नाऽपि चाऽभाव न पृथक्त्वैकलक्षणम्
Transliteration
dvayā’bhāvo hyabhāvasya bhāvaḥ śūnyasya lakṣaṇam
na bhāvo nā’pi cā’bhāva na pṛthaktvaikalakṣaṇam
Translation
The definition of Emptiness is the absence of duality (dvaya-abhāva) and the existence of that very absence (abhāvasya bhāvaḥ). It is neither existence (bhāva) nor non-existence (abhāva), and it is characterized by being neither different from nor identical (to constructive ideation).
Verse 15
Sanskrit Text
तथता भूतकोटिश्चाऽनिमित्तं परमार्थता।
धर्मधातुश्च पर्यायाः शून्यतायाः समासतः
Transliteration
tathatā bhūtakoṭiścā’nimittaṃ paramārthatā
dharmadhātuśca paryāyāḥ śūnyatāyāḥ samāsataḥ
Translation
Briefly, the synonyms (paryāya) of Emptiness are: Suchness (tathatā), the Reality-Limit (bhūtakoṭi), the Signless (animitta), the Ultimate Reality (paramārthatā), and the Realm of Phenomena (dharmadhātu).
Verse 16
Sanskrit Text
अनन्यथाऽविपर्यासतन्निरोधार्यगोचरैः।
हेतुत्वाच्चार्यधर्मणां पर्यायार्थो यथाक्रमम्
Transliteration
ananyathā’viparyāsatannirodhāryagocaraiḥ
hetutvāccāryadharmāṇāṃ paryāyārtho yathākramam
Translation
The meanings of these synonyms, in order, are: because it is “not otherwise” (ananyathā), because of the absence of error (aviparyāsa), because of the cessation of signs (tan-nirodha), because it is the object of the Aryas (ārya-gocara), and because it is the cause (hetutva) of the qualities of the Aryas (ārya-dharma).
Verse 17
Sanskrit Text
संक्लिष्टा च विशुद्धा च समला निर्मला च सा।
अब्धातुकनकाकाशशुद्धिवच्छुद्धिरिष्यते
Transliteration
saṃkliṣṭā ca viśuddhā ca samalā nirmalā ca sā
abdhātukanakākāśaśuddhivacchuddhiriṣyate
Translation
It (Emptiness) is considered both defiled (saṃkliṣṭā) and purified (viśuddhā), both with stains (samalā) and without stains (nirmalā). Its purification (śuddhi) is like the purification of the water element (ab-dhātu), gold (kanaka), and space (ākāśa).
Verse 18
Sanskrit Text
भोक्तृभोजनतद्धेहप्रतिष्ठावस्तुशून्यता।
तच्च येन यथा दृष्टं यदर्थं तस्य शून्यता
Transliteration
bhoktṛbhojanataddhehapratisthāvastuśūnyatā
tacca yena yathā dṛṣṭaṃ yadarthaṃ tasya śūnyatā
Translation
There is emptiness of the enjoyer (bhoktṛ), the enjoyed (bhojana), their body (deha), the physical basis (pratiṣṭhā), and the things themselves (vastu). Furthermore, there is emptiness of how it is seen, by whom it is seen, and the purpose for which it is seen.
Verse 19
Sanskrit Text
शुभद्वयस्य प्राप्त्यर्थ सदा सत्त्वहिताय च।
संसाराऽत्यजनार्थं च कुशलस्याऽक्षयाय च
Transliteration
śubhadvayasya prāptyarthaṃ sadā sattvahitāya ca
saṃsārā’tyajanārthaṃ ca kuśalasyā’kṣayāya ca
Translation
(The Bodhisattva practices emptiness) for the sake of attaining the twofold virtue (śubha-dvaya), for the constant benefit of sentient beings (sattva-hita), for the sake of not abandoning the cycle of existence (saṃsāra-atyajana), and for the non-exhaustion of wholesome roots (kuśala).
Verse 20
Sanskrit Text
गोत्रस्य च विशुद्धयर्थं लक्षणव्यञ्जनाप्तये।
शुद्धये बु[द्ध]धर्माणां बोधिसत्त्वः प्रपद्यते
Transliteration
gotrasya ca viśuddhayarthaṃ lakṣaṇavyañjanāptaye
śuddhaye bu[ddha]dharmāṇāṃ bodhisattvaḥ prapadyate
Translation
The Bodhisattva enters (the realization of emptiness) for the purification of the lineage (gotra), for the attainment of the major and minor marks (of a Buddha) (lakṣaṇa-vyañjana), and for the purification of the qualities of a Buddha (buddha-dharma).
Verse 21
Sanskrit Text
पुद्गलस्याऽथ धर्माणामभावः शून्यताऽत्र हि।
तदभावस्य सद्भावस्तस्मिन् सा शून्यताऽपरा
Transliteration
pudgalasyā’tha dharmāṇāmabhāvaḥ śūnyatā’tra hi
tadabhāvasya sadbhāvastasmin sā śūnyatā’parā
Translation
Here, Emptiness is the non-existence (abhāva) of the person (pudgala) and the phenomena (dharma). The existence (sadbhāva) of that very non-existence within them is the other (aspect of) Emptiness.
Verse 22
Sanskrit Text
संक्लिष्टा चेद्भवेन्नासौ मुक्तास्स्युः सर्वदेहिनः।
विशुद्धा चेद्भवेन्नाऽसौ व्यायामो निष्फलो भवेत्
Transliteration
saṃkliṣṭā cedbhavennāsau muktāssyuḥ sarvadehinaḥ
viśuddhā cedbhavennā’sau vyāyāmo niṣphalo bhavet
Translation
If this (Emptiness) were not defiled, all embodied beings would be liberated (mukta) (without effort). If it were not (naturally) pure, all spiritual effort (vyāyāma) would be fruitless (niṣphala).
Verse 23
Sanskrit Text
न क्लिष्टा नाऽपि वऽआक्लिष्टा शुद्धाऽशुद्धा न चैव सा।
प्रभास्वरत्वाच्चित्तस्य क्लेशस्यागन्तुकत्वतः
Transliteration
na kliṣṭā nā’pi va’ākliṣṭā śuddhā’śuddhā na caiva sā
prabhāsvaratvāccittasya kleśasyāgantukatvataḥ
Translation
It is neither defiled (kliṣṭā) nor non-defiled; it is neither pure (śuddhā) nor impure (aśuddhā). This is because the nature of the mind is radiant (prabhāsvaratva), while the defilements (kleśa) are merely adventitious (āgantuka).