Muni's PlayChapter 5: Supremacy of the Vehicle
Yānā’nuttaryaparicchedaḥ pañcamaḥ
Verse 1
Sanskrit Text
आनुत्तर्यंप्रपत्तौ हि पुनरालम्बने मतम्।
समुदागम उद्दिष्टं प्रतिपत्तिस्तु षड्-विधा
Transliteration
ānuttaryamprapattau hi punarālambane matam
samudāgama uddiṣṭaṃ pratipattistu ṣaḍ-vidhā
Translation
Supremacy (ānuttarya) is considered to reside in practice (prapatti), in the object (ālambana), and in full realization (samudāgama). Practice (pratipatti) is described as being of six kinds.
Verse 2
Sanskrit Text
परमाऽथ मनस्कारे अनुधर्मेऽन्तवर्जने।
विशिष्टा चाविशिष्टा च परमा द्वादशात्मिका
Transliteration
paramā’tha manaskāre anudharme’ntavarjane
viśiṣṭā cāviśiṣṭā ca paramā dvādaśātmikā
Translation
(The six are:) Supreme (paramā), involving mental attention (manaskāra), in accordance with the Dharma (anudharma), avoiding extremes (antavarjana), distinguished (viśiṣṭā), and undistinguished (aviśiṣṭā). The “Supreme” practice is twelve-fold.
Verse 3
Sanskrit Text
औदार्यमायतत्वञ्च अधिकरोऽक्षयात्मता।
नैरन्तर्यमकृच्छ्रत्वं वित्तत्वञ्च परिग्रहः
Transliteration
audāryamāyatatwañca adhikaro’kṣayātmatā
nairantaryam akṛcchratvaṃ vittatwañca parigrahaḥ
Translation
(The twelve attributes of supreme practice are:) Vastness (audārya), long duration (āyatatva), intentionality (adhikāra), inexhaustibility (akṣayātmatā), continuity (nairantarya), lack of difficulty (akṛcchratva), wealth/success (vittatva), and encompassing grasp (parigraha).
Verse 4
Sanskrit Text
आरम्भप्राप्तिनिष्यन्दनिष्पत्तिः परमा मता।
ततश्च परमार्थेन दश पारमिता मताः
Transliteration
ārambhaprāptiniṣyandaniṣpattiḥ paramā matā
tataśca paramārthena daśā pāramitā matāḥ
Translation
(The final four of the twelve are:) Initiation (ārambha), attainment (prāpti), natural outflow (niṣyanda), and perfection (niṣpatti). From the ultimate standpoint (paramārtha), there are ten perfections (pāramitā).
Verse 5
Sanskrit Text
दानं शीलं क्षमा वीर्यं ध्यानं प्रज्ञा उपायता।
प्रणिधानं बलं ज्ञानमेताः पारमिता दश
Transliteration
dānaṃ śīlaṃ kṣamā vīryaṃ dhyānaṃ prajñā upāyatā
praṇidhānaṃ balaṃ jñānam etāḥ pāramitā daśa
Translation
Generosity (dāna), ethics (śīla), patience (kṣamā), energy (vīrya), meditation (dhyāna), wisdom (prajñā), skillful means (upāyatā), aspiration (praṇidhāna), power (bala), and primordial knowledge (jñāna)—these are the ten perfections.
Verse 6
Sanskrit Text
अनुग्रहोऽविघातश्च कर्म तस्य च मर्षणम्।
गुणवृद्धिश्च सामर्थ्यमवतारविमोचने
Transliteration
anugraho’vighātaśca karma tasya ca marṣaṇam
guṇavṛddhiśca sāmarthyama vatāravimocane
Translation
(The functions of these perfections are:) Favoring others (anugraha), non-harming (avighāta), the work (karma) (of the perfections), enduring that work (marṣaṇa), increase of virtues (guṇa-vṛddhi), and the capacity (sāmarthya) for entry and liberation (vimocana).
Verse 7
Sanskrit Text
अक्षयत्वं सदा वृत्तिर्नियतं भोगपाचने।
यथाप्रज्ञप्तितो धर्ममहायानमनस्क्रिया
Transliteration
akṣayatvaṃ sadā vṛttir niyataṃ bhogapācane
yathāprajñaptito dharmamahāyānamanaskriyā
Translation
(The functions continue:) Inexhaustibility (akṣayatva), constant activity, and the certain ripening of enjoyments (bhoga-pācana). Mental attention (manaskriyā) in the Mahayana Dharma is according to how it is designated (yathā-prajñapti).
Verse 8
Sanskrit Text
बोधिसत्त्वस्य सततं प्रज्ञया त्रिप्रकारया।
धातुपुष्टयैप्रवेशाय चार्थसिद्ध्यै भवत्यसौ
Transliteration
bodhisattvasya satataṃ prajñayā tri-prakārayā
dhātupuṣṭyayai praveśāya cārthasid’dhyai bhavatyasau
Translation
For a Bodhisattva, through wisdom (prajñā) of three types, this (mental attention) serves for the nourishment of the element (dhātu-puṣṭi), for entry (praveśa), and for the accomplishment of the goal (artha-siddhi).
Verse 9
Sanskrit Text
संयुक्ता धर्मचरितैः सा ज्ञेया दशभिः पुनः।
लेखना पूजना दानं श्रवणं वाचनोद् ग्रहः
Transliteration
saṃyuktā dharmacaritaiḥ sā jñeyā daśabhiḥ punaḥ
lekhanā pūjanā dānaṃ śravaṇaṃ vācanodgrahaḥ
Translation
Furthermore, it should be known as being joined with the ten religious practices (dharma-carita): writing (lekhanā), worshiping (pūjanā), giving (dāna), listening (śravaṇa), reading (vācana), and memorizing (udgraha).
Verse 10
Sanskrit Text
प्रकाशनाऽथ स्वाध्यायश्चिन्तना भावना च तत्।
अमेयपुण्यस्कन्धं हि चरितं तद् दशात्मकम्
Transliteration
prakāśanā’tha swādhyāyaścintanā bhāvanā ca tat
ameyapunya-skandhaṃ hi caritaṃ tad daśātmakam
Translation
(The remaining practices are:) Explaining to others (prakāśanā), self-recitation (swādhyāya), contemplation (cintanā), and cultivation (bhāvanā). This ten-fold practice results in an immeasurable aggregate of merit (punya-skandha).
Verse 11
Sanskrit Text
विशेषादक्षयत्वाच्च परानुग्रहतोऽशमात्।
अविक्षिप्ताऽविपर्यासप्रणता चाऽनुधार्मिकी
Transliteration
viśeṣā d akṣayatvācca parānugrahato’śamāt
aviksiptā’viparyāsapraṇatā cā’nudhārmikī
Translation
Because of its distinction, inexhaustibility, favor toward others, and non-cessation, the practice is non-distracted (avikṣiptā), non-perverted (aviparyāsa), and inclined toward the Dharma (anudhārmikī).
Verse 12
Sanskrit Text
व्युत्थानं विषये सारस्तथास्वादलयोद्धवः।
सम्भावनाऽभिसन्धिश्च मनस्कारेऽप्यहंकृतिः
Transliteration
vyutthānaṃ viṣaye sārastathāswādalayoddhavaḥ
sambhāvanā’bhisandhiśca manaskāre’pyahaṃkṛtiḥ
Translation
Emergence (vyutthāna), essence in the object (viṣaye sāra), tasting, lethargy, and excitation (layoddhava), as well as estimation, intention (abhisandhi), and “I-making” (ahaṃkṛti) in mental attention (are the distractions).
Verse 13
Sanskrit Text
हीनचित्तञ्च विक्षेपः परिज्ञेयो हि धीमता।
व्यञ्जनाऽर्थमनस्कारेऽविसारे लक्षणद्वये
Transliteration
hīnacittañca vikṣepaḥ parijñeyo hi dhīmatā
vyañjanā’rthamanaskāre’visāre lakṣaṇadvaye
Translation
The wise person (dhīmatā) should fully recognize the distracted and lowly mind (hīna-citta) regarding letters (vyañjana), objects (artha), mental attention (manaskāra), non-distraction, and the two characteristics.
Verse 14
Sanskrit Text
अशुद्धशुद्धावागन्तुकत्वेऽत्रासिताऽनुन्नतौ।
संयोगात् संस्तवाच्चैव वियोगादप्यसंस्तवात्
Transliteration
aśuddhaśuddhā vāgantukatve’trāsitā’nunnatau
saṃyogāt saṃstavāccaiva viyoyādapyasaṃstavāt
Translation
(Non-perversion is) regarding impurity and purity, regarding adventitiousness (āgantukatva), regarding non-fear (atrāsitā) and non-pride (anunnati), and regarding union/familiarity (saṃyoga-saṃstava) and separation/unfamiliarity.
Verse 15
Sanskrit Text
अर्थसत्त्वमसत्त्वञ्च व्यञ्जने सोऽविपर्ययः।
द्वयेन प्रतिभासत्वं तथा चाऽविद्यमानता
Transliteration
arthasattvamasattvañca vyañjane so’viparyayaḥ
dwayena pratibhāsatvaṃ tathā cā’vidyamānatā
Translation
Non-perversion (aviparyaya) regarding the letters (vyañjana) consists of (seeing) the existence and non-existence of the object (artha). It is the appearance (pratibhāsatva) through duality (dvaya) and its (ultimate) non-existence (avidyamānatā).
Verse 16
Sanskrit Text
अर्थे स चाऽविपर्यासः सदसत्त्वेन वर्जितः।
तज्जल्पभावितो जल्पमनस्कारस्तदाश्रयः
Transliteration
arthe sa cā’viparyāsaḥ sadasattvena varjitaḥ
tajjalpabhāvito jalpamanaskārastadāśrayaḥ
Translation
Regarding the object (artha), non-perversion is that which is devoid of existence and non-existence (sad-asattva-varjita). Mental attention to verbalization (jalpa-manaskāra), cultivated by that verbalization, is its basis (āśraya).
Verse 17
Sanskrit Text
मनस्कारेऽविपर्यासो द्वयप्रख्यानकारणे।
मायादिवदसत्त्वञ्च सत्त्वञ्चाऽर्थस्य तन्मतम्
Transliteration
manaskāre’viparyāso dwayaprakhyānakāraṇe
māyādivadasattvañca sattvañcā’rthasya tanmatam
Translation
Non-perversion in mental attention involves the cause of the appearance of duality (dvaya-prakhyāna). Like an illusion (māyā-vat), the non-existence and existence of the object is understood there.
Verse 18
Sanskrit Text
सोऽविसारेऽविपर्यासो भावाऽभावाऽविसारतः।
सर्वस्य नाममात्रत्वं सर्वकल्पाऽप्रवृत्तये
Transliteration
so’visāre’viparyāso bhāvā’bhāvā’visārataḥ
sarvasya nāmamātratvaṃ sarvakalpā’pravṛttaye
Translation
Non-perversion (aviparyāsa) regarding non-distraction (avisāra) consists of not wandering into existence or non-existence (bhāva-abhāva). (It is the realization) that everything is name-only (nāmamātratva), intended to prevent the occurrence of all conceptual constructions (sarva-kalpa).
Verse 19
Sanskrit Text
स्वलक्षणेऽविपर्यासः परमार्थे स्वलक्षणे।
धर्मधातुविनिर्मुक्तो यस्माद् धर्मो न विद्यते
Transliteration
swalakṣaṇe’viparyāsaḥ paramārthe swalakṣaṇe
dharmadhātuvinirmukto yasmād dharmo na vidyate
Translation
Non-perversion regarding the specific characteristic (swalakṣaṇa) refers to the ultimate specific characteristic. This is because no phenomenon (dharma) exists that is separate from the Dharma-realm (dharmadhātu).
Verse 20
Sanskrit Text
सामान्यलक्षणन्तस्मात् स च तत्राऽविपर्ययः।
विपर्यस्तमनस्काराऽविहानिपरिहाणितः
Transliteration
sāmānyalakṣaṇantasmāt sa ca tatrā’viparyayaḥ
viparyastamanaskārā’vihāniparihāṇitaḥ
Translation
Therefore, the general characteristic (sāmānya-lakṣaṇa) is also (realized), and non-perversion there consists of the complete abandonment (parihāṇi) of perverted mental attention (viparyasta-manaskāra).
Verse 21
Sanskrit Text
तदशुद्धिर्विशुद्धिश्च स च तत्राऽविपर्ययः।
धर्मधातोर्विशुद्धत्वात् प्रकृत्या व्योमवत्पुनः
Transliteration
tadaśuddhirviśuddhiśca sa ca tatrā’viparyayaḥ
dharmadhātorviśuddhatvāt prakṛtyā vyomavatpunah
Translation
Non-perversion regarding impurity (aśuddhi) and purity (viśuddhi) is (realizing) that the Dharma-realm is naturally pure (prakṛtyā viśuddha) like space (vyomavat).
Verse 22
Sanskrit Text
द्वयस्यागन्तुकत्वं हि स च तत्राऽविपर्ययः।
संक्लेशश्च विशुद्धिश्च धर्मपुद्गलयोर्न हि
Transliteration
dwayasyāgantukatvaṃ hi sa ca tatrā’viparyayaḥ
saṃkleśaśca viśuddhiśca dharmapudgalayorna hi
Translation
Non-perversion there is the realization that duality (dvaya) is merely adventitious (āgantuka). Indeed, defilement (saṃkleśa) and purity (viśuddhi) do not (ultimately) belong to either phenomena (dharma) or the person (pudgala).
Verse 23
Sanskrit Text
असत्त्वात् त्रासतामानौ नाऽतः सोऽत्राऽविपर्ययः।
पृथक्त्वैकत्वमन्तश्च तीर्थ्यश्रावकयोरपि
Transliteration
asattvāt trāsitāmānau nā’taḥ so’trā’viparyayaḥ
pṛthaktwaikatvamantaśca tīrthyaśrāvakayorapi
Translation
Because of non-existence (asattva), fear (trāsa) and pride (māna) do not arise; this is non-perversion here. (One avoids) the extremes of difference and unity (pṛthaktva-ekatva) found among the non-Buddhists (tīrthya) and disciples (śrāvaka).
Verse 24
Sanskrit Text
समारोपाऽपवादाऽन्तो द्विधा पुद्गलधर्मयोः।
विपक्षप्रतिपक्षाऽन्तः शाश्वतोच्छेदसंज्ञितः
Transliteration
samāropā’pavādā’nto dvidhā pudgaladharmayoḥ
vipa kṣapratipa kṣā’ntaḥ śāśwatocchedasaṃjñitaḥ
Translation
The extreme (anta) of superimposition (samāropa) and denial (apavāda) is twofold: regarding the person and phenomena. There are also the extremes of obstacle and antidote, known as eternalism (śāśvata) and nihilism (uccheda).
Verse 25
Sanskrit Text
ग्राह्यग्राहकसंक्लेशव्यवदाने द्विधा त्रिधा।
विकल्पद्वयताऽन्तश्च स च सप्तविधो मतः
Transliteration
grāhyagrāhakasaṃkleśavyavadāne dvidhā tridhā
vikalpadwayatā’ntaśca sa ca saptavidho mataḥ
Translation
Regarding the apprehended and the apprehender (grāhya-grāhaka), defilement, and purification, there is a twofold and threefold (division). The extreme of conceptual duality (vikalpa-dvayatā) is considered to be of seven kinds.
Verse 26
Sanskrit Text
भावाऽभावे प्रशाम्येऽथ शमने त्रास्यतद्भये।
ग्राह्यग्राहेऽथ सम्यक्त्वमिथ्यात्वे व्यापृतौ न च
Transliteration
bhāvā’bhāve praśāmye’tha śamane trāsyatadbhaye
grāhyagrāhe’tha samyaktvamithyātve vyāpṛtau na ca
Translation
(These seven dualities are:) existence and non-existence (bhāva-abhāva), what is to be pacified and the act of pacification, fear and the object of fear, the apprehended and the apprehender, correctness and error (samyaktva-mithyātva), and activity and non-activity.
Verse 27
Sanskrit Text
अजन्मसमकालत्वे स विकल्पद्वयाऽन्तता।
विशिष्टा चाऽविशिष्टा च ज्ञेया दशसु भूमिषु
Transliteration
ajanmasamakālatve sa vikalpadwayā’ntatā
viśiṣṭā cā’viśiṣṭā ca jñeyā daśasu bhūmiṣu
Translation
The extreme of conceptual duality (also concerns) non-arising (ajanma) and simultaneity (samakālatva). This is to be known as distinguished (viśiṣṭā) and undistinguished in the ten stages (daśasu bhūmiṣu).
Verse 28
Sanskrit Text
व्यवस्थानन्ततो धातुः साध्यसाधनधारणा।
अवधारप्रधारा च प्रतिवेधः प्रतानता
Transliteration
vyavasthānantato dhātuḥ sādhyasādhanadhāraṇā
avadhārapredhārā ca prativedhaḥ pratānatā
Translation
From the establishment (vyavasthāna) of the realm (dhātu), (there is) what is to be accomplished (sādhya), the means of accomplishment (sādhana), retention (dhāraṇā), certain focus, support, penetration (prativedha), and extension (pratānatā).
Verse 29
Sanskrit Text
प्रगमः प्रशठत्वञ्च प्रकर्षालम्बनम्मतम्।
अवैकल्याऽप्रतिक्षेपोऽविक्षेपश्च प्रपूरणा
Transliteration
pragamaḥ praśathatwañca prakarṣālambanammatam
avaikalyā’pratikṣepo’vikṣepaśca prapūraṇā
Translation
Progression (pragama), equanimity (praśathatva), and the supreme object are accepted. (Then there is) non-deficiency (avaikalya), non-rejection (apratikṣepa), non-distraction (avikṣepa), and fulfillment (prapūraṇā).
Verse 30
Sanskrit Text
समुत्पादो निरूढिश्च कर्मण्यत्वाऽप्रतिष्ठिता।
निरावरणता तस्याऽप्रश्रब्धिसमुदागमः
Transliteration
samutpādo nirūḍhiśca karmaṇyatwā’pratiṣṭhitā
nirāvaraṇatā tasyā’praśrabdhisamudāgamaḥ
Translation
Arising (samutpāda), firm standing (nirūḍhi), workability (karmaṇyatā), non-abiding (apratiṣṭhitā), and being without veils (nirāvaraṇatā). From that comes the full realization (samudāgama) of serenity.
Verse 31
Sanskrit Text
शास्त्रं मध्यविभागं हि गूढसारार्थमेव च।
महार्थञ्चैव सर्वार्थं सर्वाऽनर्थप्रणोदनम्
Transliteration
śāstraṃ madhyavibhāgaṃ hi gūḍhasārārthameva ca
mahārthañcaiva sarvārthaṃ sarvā’narthapraṇodanam
Translation
This treatise, the Madhyavibhāga (Distinguishing the Middle), contains profound and essential meanings (gūḍha-sārārtha). It is of great significance (mahārtha), encompasses all purposes (sarvārtha), and drives away all that is harmful (sarva-anartha-praṇodanam).
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