Muni's PlayChapter 4: Investigation of Cultivation, Stages and Fruits
Pratipakṣabhāvanā’vasthāphalaparicchedaścaturthaḥ
Verse 1
Sanskrit Text
दौष्ठुल्यात् तर्षहेतुत्वाद् वस्तुत्वादविमोहतः।
चतुस्सत्यावताराय स्मृत्युपस्थानभावना
Transliteration
dauṣṭhulyāt tarṣahetutvād vastutvād avimo hatah
catussatyāvatārāya smṛtyupasthānabhāvanā
Translation
The cultivation of the foundations of mindfulness (smṛtyupasthāna-bhāvanā) is for the sake of entering the Four Noble Truths (catu-satya). This is done (by observing the body, etc.) because of their inner clumsiness (dauṣṭhulya), because they are causes of thirst (tarṣa-hetu), because of their nature as objects (vastutva), and for the sake of non-delusion (avimohatas).
Verse 2
Sanskrit Text
परिज्ञाते विपक्षे च प्रतिपक्षे च सर्वथा।
तदपायाय वीर्यं हि चतुर्धा सम्प्रवर्तते
Transliteration
parijñāte vipa kṣe ca pratipakṣe ca sarvathā
tadapāyāya vīryaṃ hi caturdhā sampravartate
Translation
When the obstacle (vipakṣa) and the antidote (pratipakṣa) are fully known in every way, energy (vīrya) proceeds in four ways (the Four Right Efforts) for the sake of removing those (obstacles) and maintaining the (antidotes).
Verse 3
Sanskrit Text
कर्मण्यता स्थितेस्तत्र सर्वार्थानां समृद्धये।
पञ्चदोषप्रहाणाऽष्टसंस्कारासेवनाऽन्वया
Transliteration
karmaṇyatā sthitestatra sarvārthānāṃ samṛddhaye
pañcadoṣaprahāṇā’ṣṭasaṃskārāsevanā’nvayā
Translation
To achieve mental workability (karmaṇyatā) and the fulfillment of all goals, there is the cultivation (of the Bases of Power) which follows the abandonment of the five faults (pañca-doṣa) and the application of the eight remedial mental formations (aṣṭa-saṃskāra).
Verse 4
Sanskrit Text
कौसीद्यमववादस्य सम्मोषो लय उद्धवः।
असंस्कारोऽथ संस्कारः पञ्च दोषा इमे मताः
Transliteration
kausīdyamavavādasya sammoṣo laya uddhavaḥ
asaṃskāro’tha saṃskāraḥ pañca doṣā ime matāḥ
Translation
These five are considered the faults (doṣa): laziness (kausīdya), forgetting the instruction (avavāda-sammoṣa), lethargy (laya), excitation (uddhava), non-application (asaṃskāra) (when needed), and (over-)application (saṃskāra) (when not needed).
Verse 5
Sanskrit Text
आश्रयोऽथाश्रितस्तस्य निमित्तं फलमेव च।
आलम्बनेऽसम्मोषो लयौद्धत्यानुबुद्ध्यना
Transliteration
āśrayo’thāśritastasya nimittaṃ phalameva ca
ālambane’sammoṣo layauddhatyānubuddhyanā
Translation
The basis (āśraya), that which is based on it, its cause (nimitta), and its fruit (phala) (form the first four). Then, non-forgetfulness regarding the object (ālambana-asammoṣa), and the recognition of lethargy and excitation (laya-uddhatya-anubuddhyanā).
Verse 6
Sanskrit Text
तदपायाऽभिसंस्कारः शान्तौ प्रशठवाहिता।
रोपिते मोक्षभागीये च्छन्दयोगाधिपत्यतः
Transliteration
tadapāyā’bhisaṃskāraḥ śāntau praśathavāhitā
ropite mokṣabhāgīye cchandayogādhipatyataḥ
Translation
The mental effort to remove those (faults) (tadapāyā-abhisaṃskāra), and the state of equanimity (praśathavāhitā) when they are calmed. When the factors conducive to liberation (mokṣabhāgīya) are planted, it is through the power of aspiration (cchanda), application, and mastery.
Verse 7
Sanskrit Text
आलम्बनेऽसम्मोषाविसारविचयस्य च।
विपक्षस्य हि संलेखात् पूर्वस्य फलमुत्तरम्
Transliteration
ālambane’sammoṣāvisāravicayasya ca
vipa kṣasya hi saṃlekhāt pūrvasya phalamuttaram
Translation
Through non-forgetfulness of the object and the analytical investigation of non-distraction (avisāra-vicaya), and through the destruction of the obstacles (vipakṣa), the preceding factor becomes the fruit of the succeeding one (referring to the Faculties and Powers).
Verse 8
Sanskrit Text
द्वौ द्वौ निर्वेधभागीयाविन्द्रियाणि बलानि च।
आश्रयाङ्गं स्वभावाङ्गं निर्याणाङ्गं तृतीयकम्
Transliteration
dwau dwau nirvedhabhāgīyāvindriyāṇi balāni ca
āśrayāṅgaṃ swabhāvāṅgaṃ niryāṇāṅgaṃ tṛtīyakam
Translation
The two (Factors of Penetration), the Faculties (indriya), and the Powers (bala) (are established). Then come the factors of enlightenment: the branch of the basis (āśrayāṅga), the branch of the nature (swabhāvāṅga), and the third, the branch of departure (niryāṇāṅga).
Verse 9
Sanskrit Text
चतुर्थमनुशंसाङ्गं निःक्लेशाङ्गं त्रिधा मतम्।
निदानेनाश्रयेणेह स्वभावेन च देशितम्
Transliteration
caturthamanuśaṃsāṅgaṃ niḥkleśāṅgaṃ tridhā matam
nidānenāśrayeṇeha swabhāvena ca deśitam
Translation
The fourth is the branch of benefits (anuśaṃsāṅga), and the branch of freedom from afflictions (niḥkleśāṅga) is considered threefold. These are taught here according to their cause (nidāna), their basis (āśraya), and their nature (swabhāva).
Verse 10
Sanskrit Text
परिच्छेदोऽथ सम्प्राप्तिः परसम्भावना त्रिधा।
विपक्षप्रतिपक्षश्च मार्गस्याङ्गं तदष्टधा
Transliteration
paricchedo’tha samprāptiḥ parasambhāvanā tridhā
vipa kṣapratipakṣaśca mārgasyāṅgaṃ tadaṣṭadhā
Translation
Definition (pariccheda), attainment (samprāpti), and the threefold making-known to others (are the categories). Along with the obstacle and the antidote, the branch of the path (mārga-aṅga) is thus eightfold (aṣṭadhā).
Verse 11
Sanskrit Text
दृष्टौ शीलेऽथ संलेखे परविज्ञप्तिरिष्यते।
क्लेशोपक्लेशवैभुत्वविपक्षप्रतिपक्षता
Transliteration
dṛṣṭau śīle’tha saṃlekhe paravijñaptiriṣyate
kleśopakleśavaibhutva-vipa kṣapratipakṣatā
Translation
(The eight branches) are desired for (correct) view (dṛṣṭi), ethics (śīla), and mental training (saṃlekha), and for the instruction of others (para-vijñapti). They act as the antidote (pratipakṣa) to the power of afflictions (kleśa) and secondary afflictions (upakleśa).
Verse 12
Sanskrit Text
अनुकूला विपर्यस्ता सानुबन्धा विपर्यया।
अविपर्यस्तविपर्यासाऽननुबन्ध च भावना
Transliteration
anukūlā viparyastā sānubandhā viparyayā
aviparyastaviparyāsā’nanubandha ca bhāvanā
Translation
Cultivation (bhāvanā) is of various kinds: favorable, perverted, with attachment, and their opposites; and that which is non-perverted and without attachment (ananubandha).
Verse 13
Sanskrit Text
आलम्बनमनस्कारप्राप्तितस्तद् विशिष्टता।
हेत्ववस्थाऽवताराख्या प्रयोगफलसंज्ञिता
Transliteration
ālambanamanaskāraprāptitastad viśiṣṭatā
hetvavasthā’vatārākhyā prayogaphalsaṃjñitā
Translation
Its distinction arises from the object (ālambana), the mental attention (manaskāra), and the attainment. The stages are called: the stage of the cause (hetu-avasthā), the stage of entry (avatāra), and the stages of application (prayoga) and fruit (phala).
Verse 14
Sanskrit Text
कार्याकार्यविशिष्टा च उत्तराऽनुत्तरा च सा।
अधिमुक्तौ प्रवेशे च निर्याणे व्याकृतावपि
Transliteration
kāryākāryaviśiṣṭā ca uttarā’nuttarā ca sā
adhimuktau praveśe ca niryāṇe vyākṛtāvapi
Translation
It is distinguished by what is to be done and not to be done, as well as the higher (uttarā) and the supreme (anuttarā) stages. (These occur) in zealous belief (adhimukti), in entry (praveśa), in departure (niryāṇa), and in prophecy (vyākṛti).
Verse 15
Sanskrit Text
कथिकत्वेऽभिषेके च सम्प्राप्तावनुशंसने।
कृत्यानुष्ठान उद्दिष्टा धर्माधातौ त्रिधा पुनः
Transliteration
kathikatve’bhiṣeke ca samprāptāvanuśaṃsane
kṛtyānuṣṭhāna uddiṣṭā dharmadhātau tridhā punaḥ
Translation
(The stages are also) in being a teacher (kathikatva), in empowerment (abhiṣeka), in attainment (samprāpti), in benefiting others, and in the performance of duties. Again, they are threefold within the Realm of Phenomena (dharmadhātu).
Verse 16
Sanskrit Text
अशुद्धाशुद्धशुद्धा च विशुद्धा च यथार्थतः।
पुद्गलानां व्यवस्थानं यथायोगमतो मतम्
Transliteration
aśuddhāśuddhaśuddhā ca viśuddhā ca yathārthataḥ
pudgalānāṃ vyavasthānaṃ yathāyogamato matam
Translation
(The stages are) impure (aśuddhā), both impure and pure, and (finally) completely purified (viśuddhā) according to reality. The arrangement of persons (pudgala) is thus considered according to their fittingness.
Verse 17
Sanskrit Text
भाजनत्वं विपाकाख्यं बलन्तस्याधिपत्यतः।
रुचिर्वृद्धिर्विशुद्धिश्च फलमेतद् यथाक्रमम्
Transliteration
bhājanatwaṃ vipākākhyaṃ balantasyādhipatyataḥ
rucirvṛddhirviśuddhiśca phalametad yathākramam
Translation
The fruits (phala), in order, are: being a fit vessel called the “result of ripening” (vipāka), the power of mastery (adhipatya), inclination (ruci), growth (vṛddhi), and purification (viśuddhi).
Verse 18
Sanskrit Text
उत्तरोत्तरमाद्यञ्च तदभ्यासत् समाप्तितः।
आनुकूल्याद् विपक्षाच्च विसंयोगाद् विशेषतः
Transliteration
uttarottaramādyañca tadabhyāsāt samāptitaḥ
ānukūlyād vipa kṣācca visaṃyogād viśeṣataḥ
Translation
(The fruits are) each successive one following the first, arising from practice (abhyāsa) and completion. They arise from being favorable (to the path), from (the removal of) the obstacle (vipakṣa), and especially from the separation (visaṃyoga) (from defilements).
Verse 19
Transliteration
uttarā’nuttaratvācca phalamanyat samāsataḥ
Translation
In brief, the other fruits consist of being “higher” and “unsurpassed” (anuttara).
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