Muni's PlayChapter 3: Analysis of Reality
Tattvaparicchedastṛtīyaḥ
Verse 1
Sanskrit Text
मूललक्षणतत्त्वमविपर्यासलक्षणम्।
फलहेतुमयं तत्त्वं सूक्ष्मौदारिकमेव च
Transliteration
mūlalakṣaṇatattvamaviparyāsalakṣaṇam
phalahetumayaṃ tattvaṃ sūkṣmaudārikameva ca
Translation
Reality is understood through its root characteristics (mūla-lakṣaṇa-tattva), the characteristic of non-perversion (aviparyāsa-lakṣaṇa), reality consisting of cause and fruit (phala-hetumaya), and both subtle (sūkṣma) and gross (audārika) reality.
Verse 2
Sanskrit Text
प्रसिद्धं शुद्धिविषयं सङ्ग्राह्यं भेदलक्षणम्।
कौशल्यतत्त्वं दशधा आत्मदृष्टिविपक्षतः
Transliteration
prasiddhaṃ śuddhivisayaṃ saṅgrāhyaṃ bhedalakṣaṇam
kauśalyatattvaṃ daśadhā ātmadṛṣṭivipakṣataḥ
Translation
(Further, it is) well-known (prasiddha) reality, the object of purification (śuddhi-viṣaya), the inclusive reality (saṅgrāhya), and the characteristic of divisions (bheda-lakṣaṇa). This tenfold skillfulness in reality (kauśalya-tattva) acts as the antidote to the view of a self (ātma-dṛṣṭi-vipakṣa).
Verse 3
Sanskrit Text
स्वभावस्त्रिविधोऽसच्च नित्यं सच्चाऽप्यतत्त्वतः।
सदसत्तत्त्वतश्चेति स्वभावत्रयमिष्यते
Transliteration
svabhāvastrividho’sacca nityaṃ saccā’pyatattvataḥ
sadasattattvataśceti svabhāvatrayamiṣyate
Translation
The three natures (svabhāva-traya) are accepted as: the non-existent (Imagined nature), the eternally existent (Perfected nature), and that which exists but not as it appears (Dependent nature); thus they are essentially existent and non-existent.
Verse 4
Sanskrit Text
समारोपाऽपवादस्य धर्मपुद्गलयोरिह।
ग्राह्यग्राहकयोश्चापि भावाऽभावे च दर्शनम्
Transliteration
samāropā’pavādasya dharmapudgalayoriha
grāhyagrāhakayoścāpi bhāvā’bhāve ca darśanam
Translation
In this world, the vision (of reality) involves avoiding superimposition (samāropa) and denial (apavāda) regarding phenomena (dharma) and the person (pudgala), and regarding the existence and non-existence of the apprehended object (grāhya) and the apprehending subject (grāhaka).
Verse 5
Sanskrit Text
यज्ज्ञानान्न प्रवर्तेत तद्धि तत्त्वस्य लक्षणम्।
असदर्थो ह्यनित्यार्थ उत्पाददव्ययलक्षणः
Transliteration
yajjñānānna pravarteta taddhi tattvasya lakṣaṇam
asadartho hyanityārtha utpādadavyayalakṣaṇaḥ
Translation
The characteristic of reality is that through which knowledge (of it), cyclic existence does not proceed. Impermanence (anityārtha) is characterized by the non-existence of the object (asad-artha) and by the nature of arising and passing away (utpāda-vyaya-lakṣaṇa).
Verse 6
Sanskrit Text
समलाऽमलभावेन मूलतत्त्वे यथाक्रमम्।
दुःखमादानलक्ष्माख्यं सम्बन्धेनाऽपरं मतम्
Transliteration
samalā’malabhāvena mūlatattve yathākramam
duḥkhamādānalakṣmākhyaṃ sambandhenā’paraṃ matam
Translation
In the root reality (mūla-tattva), the states of being with stains (samala) and without stains (amala) occur in due order. Suffering (duḥkha) is considered as the characteristic of “taking up” (the aggregates) (ādāna-lakṣma) and the connection (to afflictions) (sambandhena).
Verse 7
Sanskrit Text
अभावश्चाप्यतद्भावः प्रकृतिः शून्यता मता।
अलक्षणञ्च नैरात्म्यं तद्-विलक्षणमेव च
Transliteration
abhāvaścāpyatadbhāvaḥ prakṛtiḥ śūnyatā matā
alakṣaṇañca nairātmyaṃ tad-vilakṣaṇameva ca
Translation
Emptiness (śūnyatā) is regarded as non-existence (abhāva), as being “not-that-state” (atad-bhāva), and as the intrinsic nature (prakṛti). Selflessness (nairātmya) is the absence of (imagined) characteristics (alakṣaṇa) and also being of a different characteristic (vi-lakṣaṇa) from that.
Verse 8
Sanskrit Text
स्वलक्षणञ्च निर्दिष्टं दुःखसत्यमतो मतम्।
वासनाऽथ समुत्थानमविसंयोग एव च
Transliteration
svalakṣaṇañca nirdiṣṭaṃ duḥkhasatyamato matam
vāsanā’tha samutthānamavisaṃyoga eva ca
Translation
The specific characteristic (sva-lakṣaṇa) of the Truth of Suffering (duḥkha-satya) is thus taught. Its origin is described as the latent tendencies (vāsanā) and its arising (samutthāna), as well as the non-separation (avisaṃyoga) (from them).
Verse 9
Sanskrit Text
स्वभावद्वयनोत्पत्तिर्मलशान्तिद्वयं मतम्।
परिज्ञायां प्रहाणे च प्राप्तिसाक्षात्कृतावयम्
Transliteration
svabhāvadvayanotpattirmalāśāntidvayaṃ matam
parijñāyāṃ prahāṇe ca prāptisākṣātkṛtāvayam
Translation
The non-arising of the two natures (Imagined and Dependent) is considered the twofold peace from stains (mala-śānti-dvaya). This (process) relates to full knowledge (parijñā), abandonment (prahāṇa), attainment (prāpti), and realization (sākṣātkṛta).
Verse 10
Sanskrit Text
मार्गसत्यं समाख्यातं प्रज्ञप्तिप्रतिपत्तितः।
तथोद्भावनयौदारं परमार्थन्तु एकतः
Transliteration
mārgasatyaṃ samākhyātaṃ prajñaptipratipattitaḥ
tathoddhāvanayaudāraṃ paramārthantu ekataḥ
Translation
The Truth of the Path (mārga-satya) is fully described through designation (prajñapti) and practice (pratipatti). Likewise, its manifestation is vast (udāra), while the ultimate reality (paramārtha) is essentially unitary.
Verse 11
Sanskrit Text
अर्थप्राप्तिप्रपत्त्या हि परमार्थस्त्रिधा मतः।
निर्विकाराऽविपर्यासपरिनिष्पत्तितो द्वयम्
Transliteration
arthaprāptiprapattyā hi paramārthastridhā mataḥ
nirvikārā’viparyāsapariniṣpattito dvayam
Translation
Ultimate reality (paramārtha) is considered threefold: as the object (artha), as the attainment (prāpti), and as the practice (prapatti). The latter two are established through the absence of change (nirvikāra) and the absence of error (aviparyāsa).
Verse 12
Sanskrit Text
लोकप्रसिद्धमेकस्मात् त्रयाद् युक्तिप्रसिद्धकम्।
विशुद्धगोचरं द्वेधा एकस्मादेव कीर्तितम्
Transliteration
lokaprasiddhameksmāt trayād yuktiprasiddhakam
viśuddhagocaraṃ dvedhā ekasmādeva kīrtitam
Translation
“Well-known to the world” (loka-prasiddha) arises from one (nature); “well-known through logic” (yukti-prasiddha) from the three (natures); and the “object of purification” (viśuddha-gocara) is declared in two ways from only one (nature).
Verse 13
Sanskrit Text
निमित्तस्य विकल्पस्य नाम्नश्च द्वयसङ्ग्रहः।
सम्यग्ज्ञानसतत्त्वस्य एकेनैव च सङ्ग्रहः
Transliteration
nimittasya vikalpasya nāmnaśca dwayasaṅgrahaḥ
samyagjñānasatattvasya ekenaiva ca saṅgrahaḥ
Translation
The inclusion (saṅgraha) of signs (nimitta), conceptualization (vikalpa), and name (nāman) is within two (natures). The inclusion of correct knowledge (samyag-jñāna) and the essence of reality (sa-tattva) is within only one (nature).
Verse 14
Sanskrit Text
प्रवृत्तितत्त्वं द्विविधं सन्निवेशकुपन्नता।
एकं लक्षणविज्ञप्तिशुद्धिसम्यक्प्रपन्नता
Transliteration
pravṛttitattvaṃ dwividhaṃ sanniveśakupannatā
ekaṃ lakṣaṇavijñaptiśuddhisamyakprapannatā
Translation
The reality of activity (pravṛtti-tattva) is of two kinds: the (wrong) arrangement and the state of being ill-fated. The other (reality) is the definition, the representation, the purification, and the state of being correctly directed (samyak-prapannatā).
Verse 15
Sanskrit Text
एकहेतुत्वभोक्तृत्वकर्तृत्ववशवर्तने।
आधिपत्यार्थनित्यत्वे क्लेशशुद्ध्याश्रयेऽपि च
Transliteration
ekahetutvabhoktṛtvakartṛtvavaśavartane
ādhipatyārthanityatve kleśaśuddhyāśraye’pi ca
Translation
(The self is wrongly viewed as) a single entity (ekatva), a cause (hetutva), an enjoyer (bhoktṛtva), a creator (kartṛtva), having power (vaśavartana), a master (ādhipatya), eternal (nityatva), and as the basis for defilement (kleśa) and purity (śuddhi).
Verse 16
Sanskrit Text
योगित्वाऽमुक्तमुक्तत्वे आत्मदर्शनमेषु हि।
परिकल्पविकल्पार्थधर्मतार्थेन तेषु ते
Transliteration
yogitvā’muktamuktatve ātmadarśanameṣu hi
parikalpavikalpārthadharmatārthena teṣu te
Translation
(The self is also viewed as) a practitioner (yogitva), and as bound or liberated (amukta-muktatva). This view of a self (ātma-darśana) in these (categories) is countered by the meanings of the imagined (parikalpa), conceptualized (vikalpa), and the true nature of phenomena (dharmatā).
Verse 17
Sanskrit Text
अनेकत्वाऽभिसङ्क्षेपपरिच्छेदार्थ आदितः।
ग्राहकग्राह्यतद्ग्राहबीजार्थश्चाऽपरो मतः
Transliteration
anekatvā’bhisaṅkṣepaparicchedārtha āditaḥ
grāhakagrāhyatadgrāhabījārthaścā’paro mataḥ
Translation
(To counter the view of the self as a single entity), the first (skillfulness, regarding the Aggregates/Skandhas) has the meaning of multiplicity (anekatva), summary, and analysis. The next (regarding Elements/Dhātus) has the meaning of the subject (grāhaka), the object (grāhya), and their seeds (bīja).
Verse 18
Sanskrit Text
वेदितार्थपरिच्छेदभोगायद्वारतोऽपरम्।
पुनर्हेतुफलायासानारोपाऽनपवादतः
Transliteration
veditārthaparicchedabhogāyadvārato’param
punarhetuphalāyāsānāropā’napavādataḥ
Translation
Another (skillfulness, regarding Sense-bases/Āyatanas) is from the doors of experience, analysis, and enjoyment. Further, another (regarding Dependent Origination) is through avoidng superimposition and denial regarding cause (hetu), fruit (phala), and effort (āyāsa).
Verse 19
Sanskrit Text
अनिष्टेष्टविशुद्धीनां समोत्पत्त्याधिपत्ययोः।
सम्प्राप्तिसमुदाचारपारतन्त्र्यार्थतोऽपरम्
Transliteration
aniṣṭeṣṭaviśuddhīnāṃ samotpāttyādhipatyayoḥ
samprāptisāmudācāra-pāratantryārthato’param
Translation
Another (skillfulness, regarding Possibility/Sthānāsthāna) is from the meanings of the equal arising and sovereignty of the undesired, the desired, and purification. Another (regarding Faculties/Indriya) is from the meanings of attainment, practice, and dependence (pāratantrya).
Verse 20
Sanskrit Text
ग्रहणस्थानसन्धानभोगशुद्धिद्वयार्थतः।
फलहेतूपयोगार्थनोपयोगात्तथाऽपरम्
Transliteration
grahaṇasthānansandhānabhogaśuddhidvayārthataḥ
phalahetūpayogārthanopayogāttathā’param
Translation
Another (skillfulness, regarding Time/Adhvan) is from the meaning of the twofold purity of grasping, staying, connecting, and enjoying. Likewise, another (regarding Truths/Satya) is from the meaning of the utility of fruit and cause, or the lack thereof.
Verse 21
Sanskrit Text
वेदनासनिमित्तार्थतन्निमित्तप्रपत्तितः।
तच्छमप्रतिपक्षार्थयोगादपरमिष्यते
Transliteration
vedanāsanimittārthatannimittaprapattitaḥ
tacchamapratipakṣārthayogādaparamiṣyate
Translation
Another (skillfulness, regarding Vehicles/Yāna) is accepted through the practice of signs with feeling (vedanā) and through the application of the meaning of the antidote (pratipakṣa) for that tranquility.
Verse 22
Sanskrit Text
गुणदोषाऽविकल्पेन ज्ञानेन परतः स्वयम्।
निर्याणादपरं ज्ञेयं सप्रज्ञप्तिसहेतुकात्
Transliteration
guṇadoṣā’vikalpena jñānena parataḥ svayam
niryāṇādaparaṃ jñeyaṃ saprajñaptisahetukāt
Translation
Another (skillfulness, regarding Conditioned and Unconditioned/Saṃskṛta-Asaṃskṛta) should be known as the departure (niryāṇa) by oneself or through another, using knowledge that does not conceptualize virtues (guṇa) or faults (doṣa), along with its designation (prajñapti) and cause (sa-hetuka).
Verse 23
Transliteration
nimittāt praśamāt sārthāt paścimaṃ samudāhṛtam
Translation
From the sign, from tranquility, and from the purpose—this last (part of the chapter) has been fully declared.