Saddharma Smrtupasthana Sutra

Sanskrit source: https://www.dsbcproject.org/canon-text/content/814/2943

सद्धर्मस्मृत्युपस्थानसूत्र

(Second Chapter)

Verse 1.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी

विहरति: कथम् अनुक्रमेणास्रवान् प्रजहमानस्य भिक्सोः प्रथ-

मम् अकुशलान् धर्मान् प्रजहाति, कुशलांश् च धर्मान् भावयति

सम्पश्यति संविचिनोति मनसा भावयति प्रतिष्ठापयति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena. How does a monk, who is abandoning the outflows (āsravas) in due sequence, first abandon unwholesome qualities and cultivate, perceive, investigate, mentally develop, and establish wholesome qualities? He perceives this through knowledge born of hearing or through the divine eye.

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Verse 1.2

Sanskrit Text

स भिक्षुर् आदित एव यैर् विषयैर् इन्द्रियैः परस्परहेतु-

प्रत्ययभूतैः कृत्स्नं जगद् अनादिकालप्रवृत्तं संसारे भ्र-

मति, तम् एनं जन्मनिदानभूतं विषयसमुद्रम् अवलोकयति:

“बाह्याध्यात्मिकैर् विषयैर् इदं जगद् भ्राम्यते।”

Translation

From the very beginning, that monk observes this ocean of sensory objects which is the primary cause of birth—the very objects and senses that, acting as mutual causes and conditions, cause the entire world to wander in Samsara since beginningless time. (He observes): “By external and internal objects, this world is made to wander.”

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Verse 1.3

Sanskrit Text

स आदित एव तावद् विवेकाभिरामताम् अभ्यस्यति। विविक्तेष्व्

अरण्यवनान्तरारामपलावपुञ्जवृक्षमूलश्मशानेषु चित्तमर्कट-

बन्धनार्थम् अभ्यस्यति। विवेकाभिरतस्य चित्तं प्रसीदति। स

ग्रामेषु हसितलुडितक्रीडितेषु नाभिरमते। न स्त्रीदर्शनतत्परो

भवति, न सङ्गणिकाभिरतिर् भवति। द्वे गणिके मये ब्रह्मच-

र्यस्य: गणिका सङ्गणिका च। स द्वे गणिके प्रजहात्य् आदौ, अस्यै-

काग्रतरं मनः प्रसीदति।

Translation

From the start, he practices delighting in solitude. In secluded places—forests, deep woods, gardens, straw-heaps, the roots of trees, or cremation grounds—he practices for the sake of binding the monkey-mind. The mind of one who delights in solitude becomes peaceful.

He does not find pleasure in villages filled with laughter, romping, and playing. He does not remain intent on looking at women, nor does he delight in socializing (saṅgaṇikā). There are two “courtesans” (distractions) to the holy life: the actual courtesan (gaṇikā) and socializing (saṅgaṇikā). He abandons these two at the outset; his mind becomes more one-pointed and serene.

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Verse 1.4.1

Sanskrit Text

स सम्प्रतर्कयति: “कथम् आदित एव शक्यते चित्तं सङ्-

क्षेप्तुं धारयितुम्?” स आदित एव पश्यति: “अष्टादशैर् मनो-

व्यभिचारैर् मनः प्रतिसरति कुशलाकुशलाव्याकृतम्।”

Translation

He reflects: “How is it possible from the very start to condense and hold the mind?” From the start, he sees: “The mind moves through eighteen mental explorations, which are wholesome, unwholesome, or indeterminate.”

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Verse 1.4.2

Sanskrit Text

कतमैर् अष्टादशभिः? तद्यथा: चक्षुषा रूपाणि दृष्ट्वा, सौमनस्यस्थानीयं भवति,  साङ्क्लेशिकं अकुशलविपाकं भ-

वति, प्रतिवेदयति सम्प्रतर्कयते। दौर्मनस्यस्थानीयं भवति,

विरागयति। तद् अस्य कुशलविपाकम्। उपेक्षास्थानीयं भवति,

अव्याकृतविपाकं भवति।

Translation

Which eighteen? They are as follows: Having seen forms with the eye, there occurs a basis for pleasure; this is defiled and results in unwholesome ripening, which he experiences and reflects upon. There occurs a basis for displeasure; this leads to dispassion. That is his wholesome ripening. There occurs a basis for equanimity; this results in indeterminate ripening.

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Verse 1.4.3

Sanskrit Text

एवं श्रोत्रेण शब्दं श्रुत्वा, सौमनस्यस्थानीयं भवति, साङ्क्लेशिकम् अकुशलविपाकम्। दौरमनस्यस्थानीयं भवति, व्यवदानालम्बनं कुशलविपाकं भवति। उपेक्षास्थानीयं भवति, अव्याकृतविपाकं भवति।

Translation

Likewise, having heard sounds with the ear, there occurs a basis for pleasure; this is defiled and results in unwholesome ripening. There occurs a basis for displeasure; this becomes an object of purification and results in wholesome ripening. There occurs a basis for equanimity; this results in indeterminate ripening.

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Verse 1.4.4

Sanskrit Text

एवं घ्राणेन गन्धान् घ्रात्वा, सौमनस्यस्थानीयं

भवति, साङ्क्लेशिकम् अकुशलविपाकं भवति। दौर्मनस्यस्था-

नीयं भवति, व्यवदानिकं कुशलविपाकं भवति। उपेक्षास्था-

नीयं भवति, अव्याकृतविपाकं भवति।

Translation

Likewise, having smelled odors with the nose, there occurs a basis for pleasure; this is defiled and results in unwholesome ripening. There occurs a basis for displeasure; this leads to purification and results in wholesome ripening. There occurs a basis for equanimity; this results in indeterminate ripening.

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Verse 1.4.5

Sanskrit Text

एवं जिह्वया रसान् आस्वादयित्वा, सौमनस्यस्थानीयं

भवति, साङ्क्लेशिकम् अकुशलविपाकं भवति। दौर्मनस्यस्था-

नीयं भवति, व्यवदानिकं कुशलविपाकं भवति। उपेक्षास्था-

नीयं भवति, अव्याकृतविपाकं भवति।

Translation

Likewise, having tasted flavors with the tongue, there occurs a basis for pleasure; this is defiled and results in unwholesome ripening. There occurs a basis for displeasure; this leads to purification and results in wholesome ripening. There occurs a basis for equanimity; this results in indeterminate ripening.

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Verse 1.4.6

Sanskrit Text

एवं कायेन स्प्रष्टव्यं स्पृष्ट्वा, सौमनस्यस्थानीयं

भवति, साङ्क्लेशिकम् अकुशलविपाकं भवति। दौर्मनस्यस्था-

नीयं भवति, व्यवदानिकं कुशलविपाकं भवति। उपेक्षास्था-

नीयं भवति, अव्याकृतविपाकं भवति।

Translation

Likewise, having felt tangibles with the body, there occurs a basis for pleasure; this is defiled and results in unwholesome ripening. There occurs a basis for displeasure; this leads to purification and results in wholesome ripening. There occurs a basis for equanimity; this results in indeterminate ripening.

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Verse 1.4.7

Sanskrit Text

एवं मनसा धर्माङ् ज्ञात्वा, सौमनस्यस्थानीयं

भवति, साङ्क्लेशिकम् अकुशलकर्मविपाकं भवति। दौर्मनस्यस्था-

नीयं भवति, व्यवदानिकं कुशलविपाकं भवति। उपेक्षास्थानीयं भवति, अव्याकृतविपाकं भवति।

Translation

Likewise, having known phenomena with the mind, there occurs a basis for pleasure; this is defiled and results in unwholesome karmic ripening. There occurs a basis for displeasure; this leads to purification and results in wholesome ripening. There occurs a basis for equanimity; this results in indeterminate ripening.

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Verse 1.4.8

Sanskrit Text

एवम् अष्टादशमनोव्यभिचारैस् त्रिविपाकैः संसारे च्युत्युपपत्तिर् भवति।

Translation

Thus, through these eighteen mental explorations and their three types of ripening, there occurs the process of death and rebirth in Samsara.

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Verse 1.5.1

Sanskrit Text

स यदा भिक्षुर् अष्टादशमनोव्यभिचारान् पश्यति, तदान-

न्दिततरा अन्तरीक्षचरा यक्षा भौमानां यक्षानाम् अभिनिवेद-

यन्ति। भौमाश् चान्तरीक्षचरा यक्षाश् चतुर्णाम् महारज्ञां प्र-

मुदितमनसोऽभिनिवेदयन्ति। ते चत्वारो महाराजानश् चातुर्महा-

राजकायिकानां देवानां निवेदयन्ति: “योऽसौ जम्बूद्वीपात् कुल-

पुत्रो अमुष्माद् ग्रामाद् अमुष्मान् निग्रमाद् अमुष्माद् विषयाद्

अमुष्मात् कुलात् केशश्माश्रूण्य् अवतार्य काषायाणि वासांस्य् आच्छाद्य,

श्रद्धया आगाराद् अनगारिकां प्रव्रजितः, सोऽष्टादशमनोव्य-

भिचारान् प्रतर्कयति साक्षीकुरुते विवेकाभिरत एकान्तचारी।”

Translation

When that monk perceives the eighteen mental explorations, the sky-dwelling Yakshas, being greatly delighted, announce it to the earth-dwelling Yakshas. The earth-dwelling and sky-dwelling Yakshas, with joyful minds, then announce it to the Four Great Kings.

Those Four Great Kings inform the gods of the Realm of the Four Great Kings: “This son of a noble family from Jambudvipa—from such-and-such a village, town, region, and family—who has shaved off his hair and beard, donned saffron robes, and through faith gone forth from the household life into homelessness; he is reflecting upon and realizing the eighteen mental explorations, delighting in solitude and dwelling alone.”

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Verse 1.5.2

Sanskrit Text

तच् छ्रुत्वा चतुर्णां महाराज्ञां सकाशात्, आनन्दिततरा भवन्ति

देवाश् चातुर्महाराजकायिकाः: “हीयते मारपक्षः। अभ्युद्द्-

ह्रियते सद्धर्मपक्षः।”

Translation

Having heard this from the Four Great Kings, the gods of the Realm of the Four Great Kings become even more delighted, [saying]: “The faction of Mara is declining! The faction of the True Dharma is being uplifted!”

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Verse 1.5.3

Sanskrit Text

ते देवाश् चातुर्महाराजकायिकास् त्रिदशेश्वराय शक्रायाभिनि-

वेदयन्ति: “योऽसौ, देव, जम्बुद्वीपात् कुलपुत्रो … यावत्…

अमुकात् कुलात् केशश्मश्रूण्य् अवतार्य काषायाणि वासांस्य् आच्छाद्य,

श्रद्धया अगाराद् अनगारिकां प्रव्रजितः, स विविक्ताभिरतो भवति

… यावत् … श्माशाणिकोऽष्टादशमनोव्यभिचारान् प्रतर्कयति,

साक्षीकृत्वोपसम्पद्य विहरति।” तच् च श्रुत्वा चातुर्महाराजका-

यिकानां देवानां सकाशात्, प्रीततरमना भवति देवः कौशिकस्

त्रिदशेश्वरः।

Translation

Those gods of the Realm of the Four Great Kings then announce to Shakra, Lord of the Thirty-Three: “O Lord, this son of a noble family from Jambudvipa… [as before] …who from such-and-such a family shaved off hair and beard, donned saffron robes, and through faith went forth from the household life into homelessness; he delights in solitude… [as before] …dwelling in cremation grounds, he reflects upon the eighteen mental explorations, and having realized them, he dwells in their attainment.”

And having heard this from the gods of the Realm of the Four Great Kings, Lord Kaushika (Shakra), the Lord of the Thirty-Three, becomes even more joyful in mind.

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Verse 2.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: स भिक्षुर् अष्टादशमनोव्यभिचारान् प्रपश्य काम् अन्यां

भूमिं साक्षात्कुरुते? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: after perceiving the eighteen mental explorations, which other stage (bhūmi) does that monk realize? He perceives it through knowledge born of hearing or through the divine eye.

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Verse 2.2

Sanskrit Text

चत्वार्य् अधिष्ठानानि पश्यति। तद्यथा: प्रज्ञाधिष्ठानं

सत्याधिष्ठानं त्यागाधिष्ठानं उपशमाधिष्ठानम्।

Translation

He perceives the four foundations. They are as follows:

• The foundation of wisdom (prajñā)

• The foundation of truth (satya)

• The foundation of relinquishment (tyāga)

• The foundation of peace (upaśama)

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Verse 2.3

Sanskrit Text

कथं भिक्षुः प्रज्ञाधिष्ठानं प्रतिपद्यते? इह भिक्षुः

स्वयम् एव का यं यथास्थानं सद्धर्मतया पश्यति। तं

प्रजानीते, प्रविभज्य प्रत्यवेक्षते: “सन्त्य् अस्मिन् काये पृथिवी-

धातुर् अब्धातुस् तेजोधातुर् वायुधातुर् आकाशधातुर् विज्ञानधातुश् च।”

Translation

How does a monk enter the foundation of wisdom? Here, the monk himself sees the body as it is, according to the True Dharma. He understands it, and having analyzed it, he observes: “In this body there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.”

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Verse 2.4.1

Sanskrit Text

तत्र कतमः पृथिवीधातुः? पृथिवीधातुर् द्विविधः। अस्त्य् आध्यात्मिकोऽस्ति बाह्यः।

Translation

Therein, what is the earth element? The earth element is twofold: there is the internal and there is the external.

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Verse 2.4.2

Sanskrit Text

तत्राध्यात्मिकः कतमः? यत् किञ्चिद् अस्मिन् काये अध्या-

त्मं प्रत्यात्मम् उपगतम् उपात्तं तत्रोपगतं त्वङ्मांसादि-

समुदयम् उपात्तं केशदन्तनखरोमसमुदयं खक्ख-

टं खरगतम् उपगतम् उपादत्तम् तत् पुनः कतमम्? यदुत:

” केशरोमा नखदन्ता रजस् त्वङ्मांसास्थि सिरा स्नायुर् हृद-

यं प्लीहा क्लोमकं वृक्का यकृत् खेट आमाशयपक्वाशया अन्त्राण्य्

अन्त्रगुणा उदरम् उदीरयकं मस्तकलुङ्गं चेति।” यद् वान्यद्

अप्य् अस्मिन् काये अध्यात्मं प्रत्यात्मं खक्खटं खरगतम्

उपगतम् उपादत्तम्; अयम् उच्यते आध्यात्मिकः पृथिवीधातुः।

Translation

What therein is the internal? Whatever is internal, pertaining to the individual, taken up and grasped; specifically, the collection of skin, flesh, etc.; the collection of hair, teeth, nails, and body hair; whatever is hard or of a solid nature, taken up and appropriated—what is that?

Namely: “Hair of the head, hair of the body, nails, teeth, dust, skin, flesh, bone, veins, sinews, heart, spleen, pleura, kidneys, liver, saliva, stomach, intestines, mesentery, belly, undigested food, and the brain.” Whatever else in this body is internal, individual, hard, of a solid nature, and appropriated; this is called the internal earth element.

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Verse 2.4.3

Sanskrit Text

तत्र कतरो बहिर्धः पृथिवीधातुः? यत् किञ्चिद् बहि-

र्धं कक्खटत्वं खरगतम् अनुपगतम् अनुपादत्तम्;

अयम् उच्यते बहिर्धः पृथिवीधातुः।

Translation

What therein is the external earth element? Whatever is external, hard, of a solid nature, not taken up and not appropriated; this is called the external earth element.

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Verse 2.4.4

Sanskrit Text

तत्र यश् चाध्यात्मिकः पृथिवीधातुः, यश् च बहिर्धः, तद्

एकध्यम् अभिसङ्क्षिप्य, ” धातुर् एष धातुमात्रम्,” न वेदका-

धिष्ठितम्, न यादृच्छिकं पृथिवीधातुं पश्यति: ” न नित्यम्, न

सुखम्, न शुचिम्, न सात्मकं वा पश्यामि।” स भिक्षुः प्रज्ञा-

धिष्ठानाधिमुक्तिः: “सर्वं नैतन् मे। नैषोऽहम् अस्मि। नैतन्

ममात्मेति।” एवम् एतद् यथाभूतं सम्यक्प्रज्ञया दृष्ट्वा, पृथि-

वीधातुतश् चित्तं विरज्यते। एवं भिक्षुः प्रज्ञाधिष्ठानाधि-

मुक्तो भवति।

Translation

That which is the internal earth element and that which is the external—condensing them into one—he sees: “This element is merely an element.” He does not see it as presided over by a “feeler” (soul) or as a matter of chance: “I do not see it as permanent, nor as pleasant, nor as pure, nor as having a self.”

That monk, resolved upon the foundation of wisdom, [realizes]: “All this is not mine. This I am not. This is not my self.” Thus seeing this as it truly is with right wisdom, the mind becomes dispassionate toward the earth element. In this way, the monk becomes resolved upon the foundation of wisdom.

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Verse 2.5.1

Sanskrit Text

तत्र कतरोऽब्धातुः? अब्धातुर् अपि द्विविधः। अस्त्य्

आध्यात्मिकोऽस्ति बहिर्धो धातुः।

Translation

Therein, what is the water element (ab-dhātu)? The water element is also of two kinds: there is the internal element and there is the external.

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Verse 2.5.2

Sanskrit Text

तत्राध्यात्मिको यत् किञ्चिद् अस्मिन् काये आपोऽब्गतं भवति

उपपन्नलक्षणम् अब्धातुः क्लेदस्वाभाव्यं शरीरे: “स्वेदः

खेटः सिङ्घाणकं मस्तकं शोणितं वसा लसिका मेदो मज्जा

पित्तं प्रस्रावं मस्तकलुङ्गं चेति।” यद् वा पुनर् अन्यद् अस्मिन्

काये किञ्चिद् अस्त्य् अध्यात्मं प्रत्या त्मम् आपोऽब्गतम्

उपगतम् उपादत्तम्; अयम् उच्यते आध्यात्मिकोऽब्धातुः।

Translation

What therein is the internal? Whatever in this body is water or of a watery nature, possessing the characteristic of water and the nature of moisture within the body, [namely]: “Sweat, saliva, mucus, [fluids of] the head, blood, grease, lymph, fat, marrow, bile, urine, and brain matter.” Or whatever else in this body is internal, pertaining to the individual, water or of a watery nature, taken up and appropriated; this is called the internal water element.

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Verse 2.5.3

Sanskrit Text

बहिर्धः कतमः? यत् किञ्चिद् बहिर्धम् आपोऽब्गतं

स्नेहः स्नेहगतम् अनुपगतम् अनुपादत्तम्; अयम् उच्यते

बहिर्धोऽब्धातुः।

Translation

What is the external? Whatever is external, water or of a watery nature, moisture or of a moist nature, not taken up and not appropriated; this is called the external water element.

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Verse 2.5.4

Sanskrit Text

तत्र यश् चाध्यात्मिकोऽब्धातुः, यश् च बहिर्धः, तद्

ऐकध्यम् अभिसङ्क्षिप्य,” धातुर् एष धातुमात्रम्। सर्वं नै-

तन् मे। नैषोऽहम् अस्मि। नैतन् ममात्मेति,” सम्यक्प्रज्ञया

दृष्ट्वा, अब्धातुतश् चित्तं विरज्यते। एवं स भिक्षुः प्रज्ञा-

धिष्ठानम् आरोहते।

Translation

That which is the internal water element and that which is the external—condensing them into one—[he sees]: “This element is merely an element. All this is not mine. This I am not. This is not my self.” Having seen this with right wisdom, the mind becomes dispassionate toward the water element. In this way, that monk ascends the foundation of wisdom.

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Verse 2.6.1

Sanskrit Text

तत्र कतरस् तेजोधातुः? तेजोधातुर् अपि द्विविधः। अस्त्य्

आध्यात्मिकोऽस्ति बहिर्धः।

Translation

Therein, what is the fire element (tejo-dhātu)? The fire element is also of two kinds: there is the internal and there is the external.

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Verse 2.6.2

Sanskrit Text

तत्राध्यात्मिकस् तेजोधातुर् यत् किञ्चिद् अस्मिन् काये अध्या-

त्मं प्रत्यात्मं तेजस् तेजोगतम् उपगतम् उपादत्तम्। स पुनः

कतरः? तद्यथा: येन सन्तप्यते, येन च परिदह्यते, येन च

ज्वरीयते, येन चाशितपीतखादितास्वादितानि सम्यक्सुखेन परि-

णामं गच्छन्ति। यद् वा पुनर् अन्यद् अप्य् अस्मिन् काये अध्या-

त्मं प्रत्यात्मं तेजस् तेजोगतम् उपगतम् उपादत्तम्; अयम्

उच्यते आध्यात्मिकस् तेजोधातुः।

Translation

What therein is the internal fire element? Whatever in this body is internal, pertaining to the individual, fire or of a fiery nature, taken up and appropriated. What then is that? Namely: that by which one is heated, that by which one is parched, that by which one becomes feverish, and that by which things eaten, drunk, chewed, and tasted are properly and easily digested.

Whatever else in this body is internal, pertaining to the individual, fire or of a fiery nature, taken up and appropriated; this is called the internal fire element.

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Verse 2.6.3

Sanskrit Text

तत्र कतमो बहिर्धस् तेजोधातुः? यत् किञ्चिद् बहिर्धं

तेजस् तेजोगतम् उष्णम् उष्णगतम् उपगतम् उपादत्तम्; अयम्

उच्यते बहिर्धस् तेजोधातुः।

Translation

What therein is the external fire element? Whatever is external, fire or of a fiery nature, heat or of a heated nature, [not] taken up and [not] appropriated; this is called the external fire element.

(Note: The Sanskrit text here has a slight scribal variation “upagatam upādattam,” but in the context of the external elements, it consistently implies the opposite of internal appropriation, as seen in the previous sections 2.4.3 and 2.5.3).

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Verse 2.6.4

Sanskrit Text

तत्र यश् चाध्यात्मिकस् तेजोधातुः, यश् च बहिर्धः, तद्

एकध्यम् अभिसङ्क्षिप्य, ” धातुर् एष धातुमात्रम्। सर्वं नै-

तन् मम। नैषोऽहम् अस्मि। नैतन् ममात्मेति,” एवम् एतद् यथा-

भूतं सम्यक्प्रज्ञया दृष्ट्वा, तेजोधातुतश् चित्तं विरज्यते:

“नेदं कारकाधिष्ठितम्, न वेदकाधिष्ठितं प्रवर्तते तेजो-

धातुः।”

Translation

That which is the internal fire element and that which is the external—condensing them into one—[he sees]: “This element is merely an element. All this is not mine. This I am not. This is not my self.”

Having seen this as it truly is with right wisdom, the mind becomes dispassionate toward the fire element: “The fire element proceeds without being presided over by an agent (doer) and without being presided over by a feeler.”

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Verse 2.7.1

Sanskrit Text

तत्र कतरो वायुधातुः? वायुधातुर् अपि द्विविधः। अस्त्य्

आध्यात्मिकोऽस्ति बहिर्धः।

Translation

Therein, what is the wind element (vāyu-dhātu)? The wind element is also of two kinds: there is the internal and there is the external.

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Verse 2.7.2

Sanskrit Text

तत्राध्यात्मिकः कतरः? यत् किञ्चिद् अस्मिन् काये अध्यात्मं

प्रत्यात्मं वायुर् वायुगतं लघुलघुसमुदीरणत्वम् उपगतम्

उपादत्तम्। तत् पुनः कतरः? ऊर्ध्वगतो वायुर् अधोगतो वायुः पा-

र्श्वगतो वायुः कुक्षिगतो वायुस् तथा पिप्पलकाः सूचकाः शस्त्रका

वायवो वाताष्ठीलो वायुर् अशीतिर् वा वायवः सह क्रिमिसंवारैर्

अशीतिर् अङ्गमङ्गानुसारिणो वायवः। यद् वा पुनर् अन्यद् अप्य् अस्मिन्

काये अध्यात्मं प्रत्यात्मं वायुर् वायुगतं लघुसमुदीर-

णत्वम् उपगतम् उपादत्तम्; अयम् उच्यते आध्यात्मिको वायुधातुः।

Translation

What therein is the internal? Whatever in this body is internal, pertaining to the individual, wind or of a windy nature, possessing the quality of lightness and mobility, taken up and appropriated. What then is that?

Namely: upward-moving wind, downward-moving wind, winds in the sides, winds in the abdomen, as well as the throbbing winds, the needle-like winds, the knife-like winds, the globe-like (obstructive) winds, and the eighty types of winds that, along with the swarms of microbes, follow every single limb.

Whatever else in this body is internal, pertaining to the individual, wind or of a windy nature, possessing lightness and mobility, taken up and appropriated; this is called the internal wind element.

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Verse 2.7.3

Sanskrit Text

तत्र कतमो बहिर्धो वायुधातुः? यत् किञ्चिद् बहिर्धं

वायुर् वायुगतं लघुलघुसमुदीरणम् अनुपगतम् अनुपा-

दत्तम्; अयम् उच्यते बहिर्धो वायुधातुः।

Translation

What therein is the external wind element? Whatever is external, wind or of a windy nature, possessing the quality of lightness and mobility, not taken up and not appropriated; this is called the external wind element.

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Verse 2.7.4

Sanskrit Text

तत्र यश् चाध्यात्मिको वायुधातुः, यश् च बहिर्धः, सर्वम्

अभिसङ्क्षिप्य, “धातुर् एष धातुमात्रम्। सर्वं नैतन् मम।

नैषोऽहम् अस्मि। नैतन् ममात्मेति,” न कारकाधिष्ठितम्, न

वेदकाधिष्ठितम् एतद् यथाभूतं सम्यक्प्रज्ञया दृष्त्वा, वायु-

धातुतश् चित्तं विरागयते। एवं प्रज्ञाधिष्ठानं साक्षीभवति

भिक्षुः।

Translation

That which is the internal wind element and that which is the external—condensing all into one—[he sees]: “This element is merely an element. All this is not mine. This I am not. This is not my self.”

Seeing this as it truly is with right wisdom—that it is not presided over by an agent (doer) and not presided over by a feeler—his mind becomes dispassionate toward the wind element. In this way, the monk becomes a witness to the foundation of wisdom.

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Verse 2.8.1

Sanskrit Text

तत्र कतर आकाशधातुः? आकाशधातुर् अपि द्विविधः। अस्त्य् आध्यात्मिकोऽस्ति बाह्यः।

Translation

Therein, what is the space element (ākāśa-dhātu)? The space element is also of two kinds: there is the internal and there is the external.

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Verse 2.8.2

Sanskrit Text

तत्राध्यात्मिको यत् किञ्चिद् अस्मिन् काये अध्यात्मं प्रत्य्-

आत्मम् आकाश आकाशगतम् उपगतम् उपादत्तम् अस्फुटम् अस्फ-

रणीयरूपगतम्, येनाशितपीतखादि तास्वादितान्य् अवकाशेनान्तर्-

गच्छन्ति। यद् वा पुनः कण्ठशुषिरम् एव श्रोत्रशुषिरं चक्षु-

शुषिरं घ्राणशुषिरं जिह्वाशुषिरं आहारस्यान्तर्गतं जिह्वाव-

काशदातृ; अयम् उच्यते अध्यात्मिक आकाशधातुः।

Translation

What therein is the internal? Whatever in this body is internal, pertaining to the individual, space or of the nature of space, taken up and appropriated, non-tangible and non-obstructive in form; that by which things eaten, drunk, chewed, and tasted pass within through an open space.

Or again, the cavities of the throat, the cavities of the ears, the cavities of the eyes, the cavities of the nose, and the cavities of the tongue, as well as that which provides space for the entry of food or the movement of the tongue; this is called the internal space element.

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Verse 2.8.3

Sanskrit Text

तत्र कतरो बहिर्ध आकाशधातुः? यत् किञ्चिद् आकाशगतम्

अनुपगतम् अनुपादत्तम् अस्फुटम् अस्फरणीयम्। तद्यथा: वृक्ष-

शाखान्तरशुषिराणि पर्वतान्तराशुषिराणि कन्दरगुहानदीशुषिराणि यद्

वा बाहिरं शुषिरम् अस्ति; अयम् उच्यते बहिर्ध आकाशधातुः।

Translation

What therein is the external space element? Whatever is of the nature of space, not taken up and not appropriated, non-tangible and non-obstructive. For example: the spaces between the branches of trees, the spaces between mountains, the cavities of caves, grottoes, and rivers, or whatever external void exists; this is called the external space element.

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Verse 2.8.4

Sanskrit Text

तत्र यश् चाध्यात्मिकरूपगत आकाशधातुः, यश् च बहि-

र्धः, तद् ऐकध्यम् अभिसङ्क्षिप्य, “धातुर् एष धातुमात्रम्।

सर्वं नैतन् मम। नैषोऽहम् अस्मि। नैतन् ममात्मेति,” एवम्

एतद् यथाभूतं सम्यक्प्रज्ञया दृष्ट्वा आकाशधातुतश् चित्तं

विरज्यते। एवं दृष्ट्वा, न प्रपद्यते। “‘सर्वं नैतन् मम।

नैषोऽहम् अस्मि। नैतन् ममात्मेति।’ न कारकाधिष्ठितम्, न

वेदकाधिष्ठितम्,” आकाशधातुतश् चित्तं विरज्यते।

Translation

That which is the internal space element and that which is the external—condensing them into one—[he sees]: “This element is merely an element. All this is not mine. This I am not. This is not my self.”

Having seen this as it truly is with right wisdom, the mind becomes dispassionate toward the space element. Seeing it thus, he does not cling to it. [He realizes]: “All this is not mine. This I am not. This is not my self.” Being not presided over by an agent (doer) and not presided over by a feeler, the mind becomes dispassionate toward the space element.

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Verse 2.9

Sanskrit Text

तत्र कतरो मनोधातुः? मनोधातुर् द्वादशभिर् आय-

तनैर् संयुक्तः। चक्षुर्विज्ञानानुभूतम् अर्थं मनोविज्ञा-

नेनानुभवति। एवं श्रोत्रघ्राणजिह्वाकायमनोविज्ञानानि मनोवि-

ज्ञानधातुप्रभवानि मनोमूलानि।

Translation

Therein, what is the mind element (mano-dhātu)? The mind element is joined with the twelve sense-spheres (āyatanas). One experiences through mind-consciousness an object that has already been experienced by eye-consciousness. In this way, the consciousnesses of the ear, nose, tongue, body, and mind originate from the mind-consciousness element and are rooted in the mind.

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Verse 2.10.1

Sanskrit Text

मनःपूर्वङ्गमा धर्मा मनःश्रेष्ठा मनोजवाः।

मनसा सुप्रसन्नेन भाषते वा करोति वा।

निर्धूतपापकल्माषश् च्युत्युपपत्तिविजानकः।

कर्मणाम् फलतत्त्वज्ञः प्राप्नोति पदम् अच्युतम्॥

Translation

Phenomena are preceded by the mind, have the mind as their chief, and are made of the mind. With a very clear mind, one speaks or acts. Having shaken off the stains of evil, understanding the nature of death and rebirth, and knowing the reality of the fruits of karma, one attains the immovable state.

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Verse 2.10.2

Sanskrit Text

सर्वेन्द्रियविधाता यः सर्वभूतहिते रतः।

शान्तो दान्तेन्द्रियः स्वस्थो भिक्षुर् भवति तादृशः॥

Translation

He who is the restrainer of all senses, delighting in the welfare of all beings, peaceful, with tamed senses, and self-abiding—such a person is a true monk.

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Verse 2.10.3

Sanskrit Text

षडिन्द्रियरथारूढो रागशत्रुनिवर्तकः।

प्राज्ञो धीरः क्रियावान् यः स शान्तं पदम् आप्नुते॥

Translation

Mounted on the chariot of the six senses, turning back the enemy that is passion—he who is wise, steady, and diligent in practice attains the peaceful state.

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Verse 2.10.4

Sanskrit Text

अरण्यवासी सन्तुष्टो भूमिशायी समाहितः।

धुनोति पापकान् धर्मान् वायुर् मेघान् इवाम्बरे॥

Translation

Dwelling in the forest, content, sleeping on the ground, and composed in meditation, he shakes off evil qualities just as the wind shakes off clouds in the sky.

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Verse 2.10.5

Sanskrit Text

शुभवाग्देहकर्मान्तः शुभचर्यासु संरतः।

तत्त्वदृष्टिः क्रियादक्षो नाशयेन् मारसादनम्॥

Translation

With pure speech and bodily actions, devoted to pure conduct, seeing the truth and skilled in practice, he would destroy the abode of Mara.

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Verse 2.10.6

Sanskrit Text

रागादयो न बाधन्ते शुभचित्तम् अलोलुपम्।

मैत्र्याकारुण्यबहुलं भिक्षुर् नैर्याणिके स्थितः॥

Translation

Passion and other defilements do not afflict a pure mind that is free from greed. Abounding in loving-kindness and compassion, the monk stands firm in the path leading to liberation.

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Verse 2.10.7

Sanskrit Text

यस्य रूपा दयो नेष्टा विषया बन्धहेतवः।

स याति परमां शान्तिं यत्र गत्वा न शोचते॥

Translation

For whom forms and other sensory objects—the causes of bondage—are no longer desired, he goes to supreme peace, where having gone, he no longer grieves.

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Verse 3.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी

विहरति: किम् असौ भिक्षुः प्रथमम् अष्टादशमनोव्यभिचार-

भूम्यन्तरात् प्रथमाद् द्वितीयं भूम्यान्तरम् आरूढः षड्-

धातुतत्त्वज्ञभूमिम् इदानीं किन्धर्मानुस्मृतिभूमिन् आक्रमेत्?

स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: after that monk has ascended from the first stage of the eighteen mental explorations to the second stage—the stage of knowing the reality of the six elements—which stage of the mindful recollection of phenomena does he enter now? He perceives this through knowledge born of hearing or through the divine eye.

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Verse 3.2

Sanskrit Text

तृतीयं भूम्यन्तरम् आक्रामति स भिक्षुः तत्त्वदर्शी।

कतरं भूम्यन्त्ररम्? चित्तपुरःष रभूम्यन्तरम्। स

सुखम् उत्पद्यमानं विजानाति। दुःखम् उत्पद्यमानं विजानाति।

सौमनस्यं जानाति। दौर्मनस्यं जानाति। उपेक्षां विजानाति।

Translation

That monk, seeing reality, enters the third stage. Which stage? The stage where the mind is the forerunner (cittapuraḥsara). He understands pleasure as it arises. He understands pain as it arises. He knows mental joy (saumanasya). He knows mental grief (daurmanasya). He understands equanimity (upekṣā).

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Verse 3.3.1

Sanskrit Text

किं सुखं विजानाति? सुखवेदनीयं स्पर्शं प्रतीत्यो-

त्पद्यते सुखा वेदना। असौ सुखां वेदनां वेदयमानः, “सुखवेदनां विन्दामीति” यथाभूतं प्रजानाति। अथ तस्य सुख-

वेदनीयस्य स्पर्शस्य निरोधधातुः। सुखवेदनीयं स्पर्शं

प्रतीत्योत्पन्नां वेदनां वेदयमानः, “सुखा मे वेदना

स्तङ्गता,” अस्तङ्गतां वेदनां प्रत्यभिजानीते। “व्युपशान्ता मे

सुखा वेदना। दुःखा मे वेदना उत्पन्ना,” प्रतीत्यसमुत्पन्नां

तां दुःखवेदनां प्रत्यभिजानीते।

Translation

What pleasure does he understand? Dependent on a contact to be felt as pleasant, a pleasant feeling arises. Experiencing that pleasant feeling, he understands it as it truly is: “I am experiencing a pleasant feeling.”

Then, there is the cessation of that contact felt as pleasant. Experiencing the feeling born from the contact felt as pleasant, he recognizes: “My pleasant feeling has subsided.” He recognizes the feeling as having set. “My pleasant feeling has calmed down. A painful feeling has arisen for me.” He recognizes that painful feeling as dependently arisen.

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Verse 3.3.2

Sanskrit Text

” उत्पन्ना मे सुखा वेदना” प्रत्यभिजानीते सद्भूतो विस्त-

रेण यथैव सुखवेदनीयः स्पर्शो विहितः, तथैव दुःख-

वेदनीयेऽपि वाच्यः।

Translation

He recognizes “A pleasant feeling has arisen for me” according to the truth and in detail. Just as the contact to be felt as pleasant was explained, the same should be said regarding the contact to be felt as painful.

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Verse 3.3.3

Sanskrit Text

किं सौमनस्यं विजानाति? “सौमनस्यस्थानीयं

स्पर्शं प्रतीत्योत्पन्नं सौमनस्यम्।” कथं दौर्मनस्यं

प्रत्यभिजानीते? “दौर्मनस्यस्थानीयं स्पर्शं प्रतीत्योत्प-

न्नं दौर्मनस्यम्।” अथ तस्यैव सौमनस्यस्थानीयां वेद-

नां यथावद् अनुपश्यतः, सौमनस्यस्थानीयं निरोधं दृष्ट्वा,

सौमनस्याद् विरज्यते: “या सा मे सौमनस्यवेदना प्राग् उत्पन्ना,

सा नष्टा शान्ता व्युपगता।” ततोऽस्य वैराग्यम् उत्पद्यते, यथा- भूतं प्रतिवेदयति।

Translation

What mental joy does he understand? “Mental joy is born dependent on a contact that is a basis for mental joy.” How does he recognize mental grief? “Mental grief is born dependent on a contact that is a basis for mental grief.”

Then, for him who observes that feeling of the basis of mental joy as it truly is, having seen the cessation of the basis of mental joy, he becomes dispassionate toward mental joy: “That feeling of mental joy which previously arose in me is destroyed, calmed, and gone away.” From that, dispassion arises in him; he experiences it as it truly is.

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Verse 3.3.4-5

Sanskrit Text

एवं दौरमनस्येऽपि वाचयम्। उपेक्षायाम् अप्य् एवं वाच्यम्।

Translation

The same should be stated regarding mental grief (daurmanasya). The same should also be stated regarding equanimity (upekṣā).

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Verse 3.4

Sanskrit Text

तस्यास्य तृतीयं भूम्यन्तरम् आक्रमतो नन्दिततरा भौमा

यक्षा अन्तरी क्षचराणां यक्षाणाम् अभिनिवेदयन्ति। तेऽपि चतु-

र्णां महाराज्ञाम् अभिनिवेदयन्ति। तेऽपि चातुर्महाराजिकानां

देवानां अभिनिवेदयन्ति। तेऽपि कौशिकशक्रस्य देवानाम् इन्द्र-

स्याभिनिवेदयन्ति: “योऽसौ जम्बूद्वीपाद् अमुष्माद् विषयाद्

अमुष्माद् ग्रामाद् अमुष्मात् कुलाद् अमुको ना म कुलपुत्रः केश-

श्मश्रूण्य् अवतार्य काषायाणि वासांस्य् आच्छाद्य, श्रद्धया आगाराद्

अनगारिकां प्रव्रजितः, स तृतीयभूम्यन्तरम् आरूढ इच्छति

मारेण सह योद्धुम्। हीयते मारपक्षः। अभ्युद्ध्रियते सद्-

धर्मपक्षः।”

Translation

As he enters this third stage, the earth-dwelling Yakshas, being even more delighted, announce it to the sky-dwelling Yakshas. They, in turn, announce it to the Four Great Kings. They inform the gods of the Realm of the Four Great Kings. They then announce it to Kaushika Shakra, the King of the Gods:

“This son of a noble family named so-and-so, from such-and-such a region, village, and family in Jambudvipa, who has shaved off his hair and beard, donned saffron robes, and through faith gone forth from the household life into homelessness; having ascended the third stage, he desires to battle with Mara. The faction of Mara is declining! The faction of the True Dharma is being uplifted!”

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Verse 3.5

Sanskrit Text

तच् च श्रुत्वा, प्रीततरमनाः कौशिकः शक्रो देवानाम् इन्द्र

ऐरावणम् आरुह्य, महर्द्धिकप्रमुखं देवगणं गृह्य,

यामानां देवानां निवेदयति: “जम्बुद्वीपात् कुलपुत्रो… विस्त-

रेण यावत् … तृतीयं भूम्यन्तरम् आरूढ इच्छति मारेण

सह योद्धुम्। हीयते मारपक्षः। अभ्युच्चीयते सद्धर्मपक्षः।”

Translation

Having heard this, Kaushika Shakra, the King of the Gods, with a more joyful mind, mounting his elephant Airavata and taking a host of gods led by those of great supernatural power, informs the Yama gods:

“A son of a noble family from Jambudvipa… [as detailed before]… having ascended the third stage, desires to battle with Mara. The faction of Mara is declining! The faction of the True Dharma is being built up!”

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Verse 3.6

Sanskrit Text

तच् च श्रुत्वा साक्रस्य देवानाम् इन्द्रस्य सकाशात्, प्रीततर-

मनसो यामा देवा भवन्ति।

Translation

Having heard this from Shakra, the King of the Gods, the Yama gods become even more joyful in mind.

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Verse 4.1.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी

विहरति: कथं स भिक्षुस् तृतीयभूमयन्तराच् चतुर्थं च

भूम्यन्तरम् अवगाहति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: How does that monk descend from the third stage into the fourth stage? He perceives this through knowledge born of hearing or through the divine eye.

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Verse 4.1.2

Sanskrit Text

स चतुर्थभूम्यन्त्रम् आक्रामति: ” स्पर्शप्रत्यया मे सुखा वेदनोत्पन्ना सुखहेतुका सुखनिदाना सुखाप्र-

त्यया। सा निरुद्धा व्युपशान्तान्तर्हिता। तस्याः समनन्तरं मे दुःखा वेदना उत्पन्ना दुःस्पर्शा दुःखनिदाना दुःखसमुदया

दुःखा एव दुःखप्रत्यया।”

Translation

He enters the fourth stage [reflecting]: “Dependent on contact, a pleasant feeling arose in me—having pleasure as its cause, pleasure as its source, and pleasure as its condition. That has ceased, calmed down, and disappeared. Immediately after that, a painful feeling arose in me—having a painful contact as its cause, pain as its source, pain as its origin, and being pain itself, with pain as its condition.”

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Verse 4.1.3

Sanskrit Text

एवं स्पर्शप्रत्ययां वेदनां प्रत्यभिजानीते: क्षणे

क्षणे ममोत्पद्यते वेदना स्पर्शसहाया स्पर्शप्रभवा।” स

सुखायां वेदनायां न हृष्यते न संरज्यते। तां वेदनां

नाभिनन्दति न बहुलीकुरुते नास्वादयति। एवं दुःखायाम् अपि

वेदनायां न पीड्य ते न विहेठ्यते नाविलीक्रियते।

Translation

Thus he recognizes feeling as being dependent on contact: “Moment by moment, feeling arises in me, accompanied by contact and originating from contact.” He is not thrilled by pleasant feeling, nor does he become attached to it. He does not delight in that feeling, nor does he multiply it, nor does he savor it. Likewise, when experiencing a painful feeling, he is not tormented, not harassed, and not agitated.

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Verse 4.1.4

Sanskrit Text

उपेक्षकः स विहरति स्मृतिमान् सम्प्रजानकः। इमाभिस्

तिसृभिर् वेदनाभिर् यदात्यन्तिकं चित्तं विरक्तं भवति, अथ

परम् उपेक्षणैवावशिष्टा भवति, सुपरिशुद्धा भवति सुपर्य्-

अवदाता। तस्यैवं भवति: ” अहो बताहम् इमाम् उपेक्षाम्, एवं

परिशुद्दाम् एवं पर्यवदाताम्, आकाशायतन उपसंहरेयम्,

तत्प्रतिरूपं मे चित्तं भवेत्, साक्षीकृता मया उपेक्षा निष्ठ-

आन्ता प्रतिबद्धा तदत्यन्तमध्यवसिता तदुपा दत्ता।

सोऽहम् उपेक्षं आकाशानन्त्यायतन उपसंहरेयम्। अहम् अप्य्

एताम् उपेक्षाम्, एवं परिशुद्धाम् एवं पर्यवदाताम्, विज्ञानान-

न्त्यायतन आकिञ्चन्यायतने नैवसञ्ज्ञासञ्ज्ञायतन उप-

सम्हरेयम्।” अनेनैवं नैवसञ्ज्ञानासञ्ज्ञायतनम् उपसम्-

पद्य, विहरति: “तत्प्रतिरूपं मे चित्तं भवेत्, तन्निश्रिता उपेक्षा

तिष्ठेत्, तदध्यवसिता तदुपादानात्। सोऽहम् उपेक्षां नैव-

सञ्ज्ञानासञ्ज्ञायतन उपसंहरेयम्।”

Translation

He dwells equanimous, mindful, and clearly comprehending. When the mind becomes detached from these three [worldly] feelings, then only equanimity remains—completely purified and radiant.

It occurs to him: “Oh, that I might apply this equanimity, so pure and radiant, to the Sphere of Infinite Space (ākāśānantyāyatana). Then my mind would become conformable to that; equanimity would be realized, established, bound to it, intensely focused on it, and grasped by it. I shall apply this equanimity to the Sphere of Infinite Space. I shall also apply this equanimity, so pure and radiant, to the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither-Perception-nor-Non-Perception.”

By entering and dwelling in the Sphere of Neither-Perception-nor-Non-Perception in this way, [he reflects]: “May my mind be conformable to that; may equanimity abide supported by that, focused on that, and grasping that. I shall apply this equanimity to the Sphere of Neither-Perception-nor-Non-Perception.”

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Verse 4.1.5

Sanskrit Text

यथापि नाम दक्षः कर्मकारो वा कर्मकारान्तेवासी

वा उल्कामुखे जातरूपं प्रक्षिपेत। प्रक्षिप्य, नाडिकासन्-

दंशम् आदाय, एवम् एतत् सुकर्मण्यं कुर्यात्। तच् च सुवर्ण-

रूपं कल्याणं शोभनं प्रशस्तवर्णं सर्वकर्मकरण-

प्रशस्यवर्णनीयं सर्वदेशानुशंससृतं सन्निहितं निकृत-

मलकल्माषकषायं मृदुकर्मणीयं प्रशस्तं च रत्नं प्र-

भयावगुण्ठयति। तम् एव स दक्षः कर्मकारो वा कर्मकारान्ते-

वासी वा सुपरिकर्मकृतं जातरूपं विदित्वा, यत्राकाङ्क्षतेऽपिब-

न्धनविकृतौ- यदि वा घण्टाकाय यदि वा सन्दर्शनकाय

यदि वा केयूराय यदि वा चक्षुषि शोभायै यदि वा पुस्तकशो-

भायै यदि वा हस्तशोभायै यदि वाङ्गुलिशोभायै यदि वाङ्गु-

लेयकमुद्रायै यदि वा जातरूपमालायै यदि वा मुकुटालङ्का-

राय- यत्र यत्रोपनामयति, तत्र तत्रैव कर्मण्यं भवति।

Translation

Just as a skilled smith or a smith’s apprentice might throw gold into the mouth of a furnace; and having thrown it there, using a blowpipe and tongs, makes it thoroughly workable. And that gold—beautiful, lovely, radiant, of a praised color, having its dross, impurities, and stains removed—becomes soft, workable, and excellent, wrapped in brilliance.

When that skilled smith or apprentice knows the gold has been well-refined, then for whatever ornament he desires—whether for a bell, a mirror-frame, a bracelet, for the beauty of the eyes, for the decoration of a book, for the beauty of the hands or fingers, for a signet ring, for a golden necklace, or for a crown—to whatever he applies it, it becomes workable for that purpose.

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Verse 4.1.6

Sanskrit Text

एवम् एव प्रज्ञासुशीलो भिक्षुः: ” अहम् एताम् उपेक्षाम्, एवं

परिशुद्धाम् एवं पर्यवदाताम्, सचेद् आकाशायतन उपसंह-

रेयम्, तत्प्रतिरूपं मे चित्तं स्यात्, उपेक्षा तिष्ठेत्, तन्निश्रिता

तत्प्रतिबद्धा तदध्यवसिता तदुपादानात्।” स ताम् उपेक्षाम्

आकाशायतन उपसंहरति। विज्ञानानन्त्यायतन आकिञ्चन्यायतने

नैवसञ्ज्ञानासञ्ज्ञायतन उपसंहरति। तस्यैवं भवति: ” या मे

इयम् उपेक्षा नित्या ध्रुवा शाश्वताऽविपरिणामधर्मिणी स्यात्?” स

तत्त्वम् उपलब्धायतनचतुर्थः: “आरूप्येषु मे उपेक्षास्य न नित्या न नित्यालम्बना, न ध्रुवा न ध्रुवालम्बना, संस्कृता

बोद्धव्या। न नित्यालम्बना, आकाशानन्त्यातनालम्बना विज्ञानान-

न्त्यायतनालम्बना आकिञ्चन्यायतनालम्बना नैवसञ्ज्ञानासञ्ज्ञा-

यतनालम्बना। उपेक्षाव्यञ्जितम् एतत्, शिवम् एतत्, उपेक्षाहितम्

एतत्।’

Translation

In the same way, the monk endowed with wisdom and virtue [reflects]: “If I were to apply this equanimity, so purified and radiant, to the Sphere of Infinite Space, my mind would become conformable to it; equanimity would abide supported by it, bound to it, focused on it, and grasping it.”

He applies that equanimity to the Sphere of Infinite Space. He applies it to the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither-Perception-nor-Non-Perception.

It occurs to him: “Could this equanimity of mine be permanent, stable, eternal, and of a nature not subject to change?” Having attained the fourth stage in reality, [he realizes]: “In the formless realms (ārūpya), this equanimity of mine is not permanent, nor does it have a permanent object; it is not stable, nor does it have a stable object; it is to be understood as conditioned (saṃskṛta). It does not have a permanent object; its object is the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, or the Sphere of Neither-Perception-nor-Non-Perception. This [state] is manifested through equanimity; it is peaceful; it is grounded in equanimity.”

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Verse 4.1.7

Sanskrit Text

स कायपर्यन्तिकां वेदनां वेदयमानः, उत्पद्यमानं

प्रत्यभिजानीते, निरुध्यमानां प्रत्यभिजानीते। चक्षुःसंस्प-

र्शजां वेदनां प्रत्यभिजानीते। श्रोत्रसंस्पर्शजां वेदनां प्र-

त्यभिजानीते। घ्राणसंस्पर्शजां वेदनां प्रत्यभिजानीते। एवं

जिह्वाकायमनःसंस्पर्शजां वेदनां प्रत्यभिजानीते।

Translation

Feeling a sensation that is limited to the body (kāyaparyantikā), he recognizes it as it arises and recognizes it as it ceases. He recognizes the feeling born of eye-contact. He recognizes the feeling born of ear-contact. He recognizes the feeling born of nose-contact. In the same way, he recognizes the feelings born of tongue-contact, body-contact, and mind-contact.

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Verse 4.1.8.1

Sanskrit Text

स वेदनासाक्षी भिक्षुस् ताम् एव वेदनां सूक्ष्मातराम्

अवलोकयते। स चक्षुःसंस्पर्शजां वेदनाम् उत्पद्यमानाम् उत्प-

न्नाम् अवस्थितां वेदयति। निरुद्धां निरुध्यमानां प्रत्यभि-

जानीते :” निरुद्धा मम वेदना।”

Translation

That monk, acting as a witness to feeling, observes that very feeling in an even subtler manner. He experiences the feeling born of eye-contact as it is arising, as it has arisen, and as it abides. He recognizes it as it is ceasing and as it has ceased: “My feeling has ceased.”

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Verse 4.1.8.2

Sanskrit Text

पुनर् अन्यां श्रोत्रसंस्पर्शजां वेदनां प्रत्यभिजानीते:

“या सा चक्षुःसंस्पर्शजा मम वेदना, सा निरुद्धासतङ्गता

वान्तीभूता, न पुनर् एष्यति। तस्यान् निरुद्धायाम् इयम् अपरा

श्रोत्रसंस्पर्शजा वेदना उत्पन्ना सुखालम्बेनेन दुःखाल-

म्बनेन नैवसुखदुःखालम्बनेन।” स तां श्रोत्रसंस्प-

र्शजां वेदनां यथायथावद् अनुपश्यञ् जानन्, न श्रोत्रप्रति-

बद्धायां वेदनायां संरज्यते। स तां वेदनां वेदयमानो

विरज्यते विमुच्यते।

Translation

Again, he recognizes another feeling born of ear-contact: “That feeling of mine born of eye-contact has ceased, set, and vanished; it will not return. Upon its cessation, this other feeling born of ear-contact has arisen—whether based on a pleasant object, a painful object, or a neither-pleasant-nor-painful object.”

Observing and knowing that feeling born of ear-contact exactly as it is, he does not become attached to the feeling bound to the ear. Experiencing that feeling, he becomes dispassionate and is liberated.

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Verse 4.1.8.3

Sanskrit Text

श्रोत्रसंस्पर्शजायां वेदनायां तस्यां निरुद्धायां

घ्राणालम्बना वेदना उत्पद्यते। स तां घ्राणसमुत्थां वेद-

नां प्रतिवेदयति: “उत्पन्ना मे घ्राणसंस्पर्शजा वेदना,

सुखालम्बना सुखा, दुःखालम्बना दुःखा, नैवसुखदुःखा-

लम्बना नैवसुखदुःखा।” स घ्राणालम्बनां वेदनां

यथावत् प्रतिवेदयते, अस्तङ्गताम् अपि प्रतिवेदयति। तस्यान् निरु-

द्धायां घ्राणालम्बना वेदना उत्पद्यते सुखा दुःखा अदुःखा-

सुखा। ताम् असौ प्रतिवेदयति: ” उत्पत्स्यते हि मम घ्राणाल-

म्बना वेदना। उत्पन्ना यथैवाध्यवसिता, तथैवोत्पन्ना एषापि

निरोत्स्यते।”

Translation

Upon the cessation of that feeling born of ear-contact, a feeling based on the nose arises. He experiences that feeling originating from the nose: “A feeling born of nose-contact has arisen for me—pleasant if based on a pleasant object, painful if based on a painful object, and neither-pleasant-nor-painful if based on a neither-pleasant-nor-painful object.”

He experiences the feeling based on the nose as it truly is, and he also experiences its passing away. When that [specific] one has ceased, another feeling based on the nose arises—pleasant, painful, or neutral. He experiences it: “A feeling based on the nose will arise for me. Just as the one that arose was focused upon, so too this one that has arisen will likewise cease.”

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Verse 4.1.8.4-6

Sanskrit Text

तस्यां निरुद्धायां जिह्वालम्बना वेदनोत्पत्स्यते

त्रिविधा … पूर्ववत् … मनोवेदनालम्बना त्रिविधा।

Translation

Upon the cessation of that (nose-feeling), a threefold feeling based on the tongue will arise… (as described previously)… and the threefold feeling based on the mind arises in its three forms.

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Verse 4.1.9

Sanskrit Text

स सद्भूत वेदनाधिविशालं चतुर्थं भूम्यन्त-

रम् आक्रामति।

Translation

He enters the fourth stage (bhūmyantara), which is characterized by the vastness of the realization of feelings as they truly are.

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Verse 4.1.10

Sanskrit Text

तस्यास्यारब्धवीर्यस्य सहोत्साहस्य मारबन्धनम्

आस्थातुकामस्य हृष्टतरा भौमा यक्षा अन्तरीक्षचराणां यक्षाणाम्

अभिनिवेदयन्ति। तेऽपि चतुर्णां महाराज्ञां अभिनिवेदयन्ति। तेऽपि

चातुर्महाराजकायिकानां देवानाम् अभिनिवेदयन्ति। तेऽपि शक्रस्य

देवानाम् इन्द्रस्य नेवेदयन्ति। शक्रोऽपि यामानां देवानाम् अभि-

निवेदयति: ” योऽसौ जम्बुद्वीपात् कुलपुत्रो अमुष्माद् विषयात्

अमुष्माद् ग्रामाद् अमुको नामा कुलपुत्रः, स केशश्मश्रूण्य्

अवतार्य काषायाणि वासांस्य् आच्छाद्य, श्रद्ध्या आगाराद् अनगारिकां

प्रव्रजितः। स घटन् व्यायच्छन्, अनुपूर्वेण सद्भूतं वेद-

नाविशालं चतुर्थं भूम्यन्तरम् आरूढः। सोऽहं देवानाम्

आवेदयामि। हीयते मारपक्षः। अभ्युद्ध्रियते सद्भूतो देवसद्-

धर्मपक्षः।”

Translation

For him whose energy is aroused, who is enthusiastic, and who desires to withstand the bondage of Mara, the earth-dwelling Yakshas, being even more joyful, announce it to the sky-dwelling Yakshas. They, in turn, announce it to the Four Great Kings. They inform the gods of the Realm of the Four Great Kings. They inform Shakra, the King of the Gods. Shakra then informs the Yama gods:

“That son of a noble family from Jambudvipa, from such-and-such a region and village, named so-and-so, who has shaved off his hair and beard, donned saffron robes, and through faith gone forth from the household life into homelessness—he, by striving and struggling, has in due sequence ascended the fourth stage, the vastness of real feeling. This I announce to the gods: the faction of Mara is declining! The faction of the True Deva-Dharma is being uplifted!”

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Verse 4.1.11

Sanskrit Text

तम् ऐरावणारूढं शक्रं दृष्ट्वा, यामा देवा हृष्टाः

शक्रस्यारोचयन्ति: “प्रियं नः, शक्र, यद् धार्मिका धर्मानु-

परिवर्तिनो जम्बूद्वीपका मनुष्याः। तद् एवं सद्धर्मप्रति-

रूपभूतस् त्वं शक्रः।”

Translation

Seeing Shakra mounted on his elephant Airavata, the Yama gods, delighted, say to Shakra: “It is pleasing to us, Shakra, that the men of Jambudvipa are righteous and follow the Dharma. In this way, you, Shakra, have become a true embodiment of the True Dharma.”

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Verse 4.2.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी

विहरति: कथं स भिक्षुर् मारबन्धनं जहन् प्रजहन्,

वेदनाम् अवलोकयति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: how does that monk, while abandoning and utterly relinquishing the bondage of Mara, observe feeling? He perceives this through knowledge born of hearing or through the divine eye.

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Verse 4.2.2

Sanskrit Text

स भिक्षुर् वेदनां सद्भूत एवावलोकयति: “चक्षुर्-

विज्ञानालम्बनाकुशला उत्पन्ना। सा उत्तिष्ठमाना द्वितीयेन कुशला-

लम्बनेन निरोधिता, कुशला जाता। साव्याकृतेनालम्बनेन निरो-

धिताव्याकृता जाता।” एवं श्रोत्रसंस्पर्शजां वेदनां घ्राणसं-

स्पर्शजाम् वेदनां जिह्वासंस्पर्शजां वेदनां कायसंस्पर्श-

जां वेदनां मनःसंस्पर्शजां वेदनां प्रतिवेदयति। प्रति-

वेदयमानस्य कुशला धर्माः परिपूरिं गच्छन्ति। तन्वीभवन्ति

चास्य क्लेशाः।

Translation

That monk observes feeling exactly as it is: “An unwholesome feeling based on an object of eye-consciousness has arisen. As it was arising, it was ceased (suppressed) by a second, wholesome object, and thus became wholesome. That [wholesome feeling] was then ceased by a neutral object, and thus became neutral.”

In this way, he experiences feelings born of contact with the ear, nose, tongue, body, and mind. As he experiences this, wholesome qualities reach fulfillment, and his afflictions (kleśas) become thin and weak.

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Verse 4.2.3

Sanskrit Text

तथैवं भावयतः, सुक्ष्मतस् ताम् एव वेदनां प्रत्य-

वेक्षते। स पश्यति धर्मवेदनां धर्मवेदनया सह

निरुध्यमानाम्। यथा प्रदीपप्रभादित्यप्रभया विरुद्धा, इत्य् एवं वेदनाद्वयं निरुध्यते।

Translation

As he continues to cultivate in this way, he observes that very same feeling with great subtlety. He sees one feeling of a phenomenon ceasing along with another feeling of a phenomenon. Just as the light of a lamp is overcome (or made to vanish) by the light of the sun, in this same way, the pair of feelings ceases.

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Verse 4.2.4

Sanskrit Text

पुनर् अपि वेदनां कुशलाकुशलाम् पुष्यमाणां प्रति-

वेदयते। तद्यथा दीपप्रभा द्वितीयां दीपप्रभां पुष्णाति।

Translation

Furthermore, he experiences feeling—whether wholesome or unwholesome—being nourished and reinforced. Just as the light of one lamp nourishes and strengthens the light of a second lamp.

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Verse 4.2.5

Sanskrit Text

पुनर् अपि वेदनां प्रविचिनोति: “का वेदनान्यया सह वेद-

नयात्यन्तविरुद्धा?” स पश्यति: “कुशला वेदनाकुशलया वेदनया

सहात्यन्तविरुद्धा। तद्यथा दीपप्रभा नक्षत्रप्रभया सह वि-

रुद्धा।”

Translation

Furthermore, he investigates feeling: “Which feeling is utterly opposed to another feeling?” He sees: “Wholesome feeling is utterly opposed to unwholesome feeling. Just as the light of a lamp is opposed to the light of the stars.”

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Verse 4.2.6

Sanskrit Text

पुनर् अपि स भिक्षुः प्रविभजति: ” का वेदनान्यां

वेदनाम् अत्यन्तम् एव हन्ति? स पश्यति: ” अनास्रवालम्बना

वेदना सास्रवालम्बनां वेदनां अत्यन्तम् एव हन्ति। तद्यथा-

ग्निप्रभया हिमप्रभा हन्यते।”

Translation

Furthermore, that monk distinguishes: “Which feeling utterly destroys another feeling?” He sees: “Feeling based on the untainted (anāsrava) utterly destroys feeling based on the tainted (sāsrava). Just as the brilliance of fire destroys the ‘brilliance’ of frost.”

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Verse 4.2.7

Sanskrit Text

“का वेदना कया वेदनयाभिभूता पुनर् एवाप्यायते?” स

पश्यति: “अकुशला वेदना यदा कुशलां वेदनाम् अभिभवति, सा

पुनर् एवाप्यायते। यथादित्येन दिवा चन्द्रप्रभाभिभूता भवति,

सा चन्द्रप्रभा रात्राव् आप्यायते।”

Translation

“Which feeling, though overcome by another feeling, increases once again?” He sees: “When unwholesome feeling overcomes wholesome feeling, it [the unwholesome] increases again. Just as the light of the moon is overcome by the sun during the day, but that same moonlight increases (shines forth) at night.”

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Verse 4.2.8

Sanskrit Text

पुनर् अपि स भिक्षुर् वेदनां प्रविभजति वेदनैकाग्र-

स्मृतिः: “का बह्व्यो वेदनाः सम्पृक्ताः कया एकया वेदनया

सह विरुद्धाभिभूयन्ते?” स पश्यति: “बह्व्यो वेदना लौकिक-

क्रिया लोकोत्तरयानास्रवया वेदनयाभिभूयन्ते। तद्यथा रात्रौ

बह्व्यो नक्षत्रग्रहताराणां प्रभा एकया चन्द्रप्रभयाभि-

भूयन्ते।”

Translation

Furthermore, that monk distinguishes feeling with one-pointed mindfulness of feeling: “Which many combined feelings are opposed and overcome by a single feeling?” He sees: “Many feelings of worldly activity are overcome by a single untainted, supramundane feeling. Just as at night the lights of many constellations, planets, and stars are overcome by the single light of the moon.”

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Verse 4.2.9

Sanskrit Text

पुनर् अपि स भिक्षुर् वेदनानुपश्यी क्षयव्ययानुपश्यी वेदनां सूक्ष्मतरम् अवलोकयति: ” का बह्व्यो वेदनाश् चक्षुः- श्रोत्रघ्राणजिह्वा कायसमुत्थाः सास्रवाः किं कुशलम् आर- भन्ते? स पश्यति: ” लौकिकाः सास्रवा वेदना बह्व्योऽपि नानास्रवालोकनसमर्था भवन्ति। यथा रात्रौ नक्षत्रग्रह- ताराणां प्रभाश् चन्द्रविरहान् नालोकनसमर्था भवन्ति।”

Translation

Again, the monk, observing feeling and observing its destruction and passing away, looks even more subtly at feeling: “Do the many tainted (sāsrava) feelings arising from the eye, ear, nose, tongue, and body initiate anything [truly] wholesome?”

He sees: “The many worldly, tainted feelings are not capable of perceiving the untainted (anāsrava), just as at night the lights of the constellations, planets, and stars are not capable of providing illumination in the absence of the moon.”

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Verse 4.2.10

Sanskrit Text

पुनर् अपि स भिक्षुस् तां वेदनाम् अवलोकयति : ” कियत्काला- वस्थायिन्यो मम वेदनाः?” स पश्यति: “उत्पादव्ययक्षणाव- स्थायिन्यो मम वेदनाः, तद्यथा विद्युतः।”

Translation

Again, that monk observes that feeling: “For how long do my feelings endure?” He sees: “My feelings endure only for the moment of arising and passing away, just like a flash of lightning.”

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Verse 4.2.11

Sanskrit Text

पुनर् अपि स भिक्षुर् एवं प्रवितर्कयति: ” किं चक्षुर्- वेदना घ्राणवेदनायाः प्रत्यंशं प्रयच्छति?” स पश्यति: “बुद्बुदकालादिभिन्नेन्द्रियालम्बना वेदना सर्वेषाम् इन्द्रि- याणाम्। तद्यथा गौरश्वोष्ट्रखरमहिषाणां भिन्नजातीयानां नैकप्रत्ययो भवति, एवम् एव पञ्चेन्द्रियसमुत्थानाम् अनादि- विरचितानां नैकालम्बनं भवति। विषयभेदेन भिन्नविष- यानीन्द्रियाणि, यथा गौरश्वोष्ट्रखरमहिषवराहाः।”

Translation

Again, the monk reflects: “Does the feeling of the eye give any portion of itself to the feeling of the nose?”

He sees: “The feelings of all the senses have distinct objects, like bubbles or distinct moments in time. Just as for a cow, horse, camel, donkey, and buffalo—being of different species—there is no single common condition, in the same way, feelings arising from the five senses (formed since beginningless time) do not have a single common object. Due to the differentiation of sensory spheres, the senses have different objects, just like a cow, horse, camel, donkey, buffalo, and boar.”

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Verse 4.2.12

Sanskrit Text

तस्यैवं वेदनानुपश्यिनो भिक्षोः सूक्ष्मतरं ज्ञानम्

उत्पद्यते। स तं ज्ञानम् आसेवते भावयते बहुलीकरोति।

Translation

To that monk observing feelings in this way, an even subtler knowledge arises. He practices, cultivates, and develops that knowledge extensively.

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Verse 4.2.13

Sanskrit Text

तस्यासेवमानस्य वेदनानुपश्यिनः क्षयव्ययानुपश्यिन

एवं भवति: “चक्षुःश्रोत्रघ्राणजिह्वाकायमनःसमुत्था मे वे-

दनाः कुतोऽभ्यागच्छमाना आगच्छन्ति? निरुध्यमाना वा कुत्र

सन्निचयं गच्छन्ति ?”

Translation

While he is practicing and observing the destruction and passing away of feelings, the thought occurs: “From where do these feelings of mine—arising from the eye, ear, nose, tongue, body, and mind—come? And when they cease, where do they go to accumulate?”

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Verse 4.2.14

Sanskrit Text

तस्य भिक्षोर् वेदनाक्षयव्ययानुपश्यिनः प्रचिन्तयतो

मार्गगतस्यैवं भवति: “नापि चक्षुर्वेदना कुतश्चिद् उत्प-

द्यमानाऽभ्यागच्छति, निरुध्यमाना कुत्रचित् सन्निचयं गच्छति।

इति चक्षुर्वेदना अभूत्वा भवति। भूत्वा च प्रतिविगच्छति। नाक-

राच् चक्षुवेदनागच्छति, यथा समुद्रालयात् सलिलम्। न निरु-

ध्यमाना क्वचिन् निचयं गच्छति, यथा निम्नगमना नद्यः

समुद्रम् अनुगच्छन्ते। इति चक्षुर्वेदना अभूत्वा भवति। भू-

त्वा च प्रतिविगच्छति। प्रतीत्यसमुत्पन्नाश् चक्षुःश्रोत्रघ्रा-

णजिह्वाकायमनो वेदनाः।

Translation

As the monk, established on the path, reflects upon and observes the destruction and passing away of feeling, he realizes:

“Feeling born of the eye does not come from anywhere when it arises, nor does it go to any accumulation when it ceases. Thus, eye-feeling comes into being without having existed before; and having existed, it vanishes. Eye-feeling does not come from a ‘source’ as water comes from its home in the ocean. Nor, when ceasing, does it go to any storehouse as downward-flowing rivers go into the sea.

Thus, eye-feeling comes into being without having existed before; and having existed, it vanishes. The feelings of the eye, ear, nose, tongue, body, and mind are dependently arisen (pratītyasamutpanna).”

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Verse 4.2.15

Sanskrit Text

“तद्यथा कुशलः कुम्भकारः कुम्भकारान्तेवासी वा

चक्रं च प्रतीत्य, मृत्पिण्डं च प्रतीत्य, व्यायामं च प्रतीत्य,

उदकं च प्रतीत्य, मृत्पिण्डहेतुको घट उत्पद्यते। तत्र

स घटो न कुतश्चिद् आगच्छति आकरात्। न निरुध्यमानः क्वचित्

सन्निचयं गच्छति। इति घटो हेतुप्रत्ययसमुत्पन्नः। एवं मे

चक्षुः प्रतीत्य, रूपं प्रतीत्यालोकं प्रतीत्याकाशं प्रतीत्य, मन-

सिकारं च प्रतीत्य, चक्षुर्वेदना उत्पद्यते, सुखा दुःखा

अदुःखासुखा। यथा घटस्य यदि शोभना हेतुप्रत्यया भवन्ति,

तच् छोभनस्यैव घटस्योत्पादो भवति। अथाशोभनाः, तदा-

शोभनो घटो भवति। एवम् एव यदि शोभना हेतुप्रत्ययाल-

म्बना भवन्ति, तच् छोभनाश् चक्षुराद्या वेदना उत्पद्यन्ते,

सधर्मसहीयाः कुशलाः, अनुक्रमेण निर्वाणगामिन्यः। यथा-

शोभना हेतुप्रत्ययालम्बना भवन्ति, तथाशोभना चक्षुराद्या वेदना उत्पद्यन्ते, रागद्वेश मोहालम्बनाः संसारनरकप्रेत-

तिर्यग्गामिन्यः।”

Translation

“Just as a skilled potter or a potter’s apprentice—depending on the wheel, the lump of clay, exertion, and water—produces a pot caused by that lump of clay; that pot does not come from any [pre-existing] storehouse, nor when it is destroyed does it go to any accumulation. Thus, the pot is produced through causes and conditions.

In the same way, depending on the eye, form, light, space, and attention, eye-feeling arises—whether pleasant, painful, or neither-pleasant-nor-painful.

Just as a beautiful pot is produced if the causes and conditions are excellent, but an unappealing pot is produced if they are poor; even so, if the objects and causes are wholesome, then wholesome feelings of the eye and other senses arise, accompanied by the Dharma and leading gradually to Nirvana. If the objects and causes are unwholesome, then unwholesome feelings of the eye and other senses arise, based on passion, hatred, and delusion, leading to Samsara, hell, the realm of hungry ghosts, or animal births.”

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Verse 4.2.16

Sanskrit Text

सर्वकर्मफलकुशलानुबद्धचेतनो भिक्षुः वेदनाम्

अन्वेषमाणः, नैकाश्रितां वेदनां पश्यति, न कारकाधिष्ठिताम्,

नापि हेतुसमुत्थाम्, न यादृच्छिकाम्, न कूटस्थाम्, न नित्याम्, न ध्रुवाम्, न शाश्वताम्, नाविपरिणामधर्मिणीम्। तस्य सा वेद-

नास्कन्धदर्शिनस् तृष्णा पौनर्भविकी परिहीयते, नन्दीरागसह-

गता मलिनी।

Translation

The monk, whose mind is focused on the mastery of the fruits of all karma, searching for the nature of feeling, sees no feeling that is based on a single thing, nor governed by an agent (doer), nor arising without cause, nor accidental, nor unchanging, nor permanent, nor stable, nor eternal, nor of a nature that does not change.

To him, seeing the aggregate of feeling (vedanā-skandha) in this way, the craving that leads to rebirth and the defiled delight and passion are abandoned.

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Verse 4.2.17

Sanskrit Text

सर्वसंस्कारस्यानित्या नुपश्यी स भिक्षुर् मार्गम्

आसेवते भावयति बहुलीकुरुते। तस्यैवं भावयतः, संयोजनानि प्रहीयन्ते, अनुशया वान्तीभवन्ति।

Translation

That monk, observing the impermanence of all conditioned formations (saṃskāra), practices, cultivates, and develops the Path. As he practices in this way, the fetters (saṃyojanas) are abandoned and the latent tendencies (anuśayas) are expelled.

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Verse 4.2.18

Sanskrit Text

कतमानि संयोजनानि? तद्यथा: अनुनयसंयोजनं

प्रतिघसंयोजनं मानसंयोजनम् अविद्यासंयोजनं दृष्टिसं-

योजनं परामर्शसंयोजनं विचिकित्सासंयोजनम् ईर्ष्यासं-

योजनं मात्सर्यसंयोजनम्। इमानि संयोजनानि प्रहीयन्ते।

Translation

Which are the fetters (saṃyojanas)? They are as follows:

• The fetter of attraction (anunaya)

• The fetter of aversion (pratigha)

• The fetter of pride (māna)

• The fetter of ignorance (avidyā)

• The fetter of views (dṛṣṭi)

• The fetter of clinging to rules and rituals (parāmarśa)

• The fetter of doubt (vicikitsā)

• The fetter of envy (īrṣyā)

• The fetter of stinginess (mātsarya)

These fetters are abandoned.

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Verse 4.2.19

Sanskrit Text

कतमे अनुशया वान्ती भवन्ति? तद्यथा: कामरागानुशयो

भवरागानुशयो दृष्ट्यनुशयः प्रतिघानुशयो मानानुशयोऽवि-

द्यानुशयो विचिकित्सानुशयः। त एतेऽस्य यथाप्रधानास् त्रिभ-

वपरिवर्तकास् त्रिभूमिसञ्चारिणस् त्रिदोषपरिवर्तकास् त्रिकालानु-

सारिणस् त्रिमध्यमास् त्रिवेदनानुभ वितास् त्रिजन्मपरिवर्तकाः

संसारहेतुभूता भवन्ति।

Translation

Which are the latent tendencies (anuśayas) that are expelled? They are as follows:

1. The latent tendency of sensual lust (kāmarāga)

2. The latent tendency of lust for existence (bhāvarāga)

3. The latent tendency of views (dṛṣṭi)

4. The latent tendency of aversion (pratigha)

5. The latent tendency of pride (māna)

6. The latent tendency of ignorance (avidyā)

7. The latent tendency of doubt (vicikitsā)

These are his primary [afflictions]; they revolve through the three realms of existence, move through the three planes, revolve through the three defects (doshas), follow the three times, are the three mediums, experience the three types of feelings, revolve through the three types of birth, and are the causes of Samsara.

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Verse 4.2.20

Sanskrit Text

पुनर् अपि स योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी

विहरति: कथं स भिक्षुश् चक्षुष एवं सहेतुप्रत्ययम् अव-

बुध्यते? किम्प्रत्ययं चक्षुः, किंहेतुजं किन्निदानं अवलो-

कयति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: how does that monk understand the eye together with its causes and conditions?

Under what condition does the eye exist? From what cause is it born? What is its source? He observes this through knowledge born of hearing or through the divine eye.

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Verse 4.2.21

Sanskrit Text

कर्महेतुजं चक्षुः। कर्मणा जन्माभिनिवर्त्यते। यथा

वटकणिकया वृक्षो भवति। वृक्षात् पुनर् वटकणिका या  हेतु-

प्रत्ययैः संवर्धते। एवम् एवाज्ञानात् कर्माभिनिवर्त्यते।

कर्मणापि जन्माभिनिवर्त्यते। सति जन्मनि जरामरणशोकपरि-

देवदुःखदौरमनस्योपायासा उत्पद्यन्ते। तदेवम् अयं कर्म-

हेतुतृष्णापाशबद्धः सर्वबालपृथग्जनसमुद्रो भवति। चक्रवत्

परिभ्रमते। तद् एतत् कारणम्, अयं प्रत्ययः, सर्वासां वेदनानां

सञ्ज्ञानां तु। न क्रियते कर्म, कर्माभा वात् तृष्णाया अप्य्

अभावो भवति। तदभावाद् वेदनाभावो भवति, हेतुप्रत्ययात्।

Translation

The eye is born of karmic causes. By karma, birth is brought about. Just as a banyan tree comes from a banyan seed, and from the tree, a banyan seed again grows through causes and conditions; in the same way, karma is brought about by ignorance, and by karma, birth is brought about.

When birth exists, old age, death, sorrow, lamentation, pain, grief, and despair arise. Thus, this entire ocean of foolish worldlings is bound by the snare of craving with karma as its cause. It revolves like a wheel. This is the cause, this is the condition for all feelings and perceptions. If karma is not performed, then due to the absence of karma, there is also an absence of craving. Due to that absence, there is an absence of feeling, owing to the cessation of causes and conditions.

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Verse 4.2.22

Sanskrit Text

तद्यथा: वर्तिं च प्रतीत्य, स्थालकं च प्रतीत्य, तैलं च

प्रतीत्य, अग्निं च प्रतीत्य, प्रदीपस्यार्चिषः क्षणिका अभिनि-

वर्तन्ते। एवम् एव स भिक्षुः वेदनाहेतुप्रत्ययदर्शी तत्त्वान्वेषी:

“कर्महेतुजाः कर्मप्रतिशरनाः कर्मप्रभवाः सर्ववेदना

उत्पद्यन्ते।” तत् स्थालकम् एवं भूतं शरीरम्। तैलभूतानीन्द्रि-

याणि वर्तिभूता तृष्णा। अग्निभूता रागद्वेषमोहाः। क्षणिकं

ज्ञानं दीपाचिवत्। प्रभासदृशं ज्ञानं येन पश्यति तत्त्वान्वेषी

योगाचरः: “सर्वत्रिभवगता वेदना।”

Translation

For example: depending on the wick, the lamp-bowl, the oil, and the fire, the momentary flames of a lamp are produced. In this same way, that monk, who sees the causes and conditions of feeling and seeks the truth, [understands]: “All feelings arise having karma as their cause, karma as their resort, and karma as their origin.”

• The lamp-bowl is like the body.

• The oil is like the senses.

• The wick is like craving.

• The fire is like passion, hatred, and delusion.

Momentary knowledge is like the flame of the lamp. The light is like the wisdom by which the truth-seeking practitioner sees: “Feelings belong to all three realms of existence.”

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Verse 4.2.23

Sanskrit Text

तद्यथा जातरूपकारो जातरूपम् उपादाय, कर्मण्यं

कर्मक्षमं च तच् च जातरूपम् आदाय, शोभनम् अलङ्कार-

जातम् अभिनिवर्तयति। एवम् एव जातरूपकारसमो योगाचारः। स

जातरूपसदृशम् आलम्बनम् आदाय, यदि शोभनम् आलम्बनं

भवति, तच् छोभनं कर्माभिनिवर्तयति निर्वाणगामिकम्।

यथाशोभनं भवत्य् आलम्बनम्, तथाशोभनं कर्माभिनि-

वर्तयति।

Translation

Just as a goldsmith, taking gold and finding it workable and fit for use, produces a beautiful variety of ornaments; in the same way, the practitioner of yoga is like a goldsmith. Taking an object [of meditation] similar to gold—if the object is beautiful (wholesome), he performs wholesome karma leading to Nirvana. As is the nature of the object, so is the karma he brings about.

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Verse 4.2.24.1

Sanskrit Text

हेतुप्रत्ययतत्त्वज्ञः सूक्ष्मार्थे कृतनिश्चयः।

मोक्षस्रोतस्य् अभिरतस् तृष्णया नैव वाह्यते॥

Translation

He who knows the reality of causes and conditions, whose resolve is fixed on subtle meanings, and who delights in the stream of liberation, is never carried away by craving.

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Verse 4.2.24.2

Sanskrit Text

कर्मप्रतिसराः सर्वे देहिनः कर्मयोनिजाः।

कर्मणा फलसम्बद्धा भ्रमन्ति भवसङ्कटे॥

Translation

All embodied beings have karma as their resort and are born from the womb of karma. Bound to the fruits of their actions, they wander through the perils of existence (saṃsāra).

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Verse 4.2.24.3

Sanskrit Text

यो नादत्तेऽशुभं कर्म शुभकर्मरतः सदा।

चन्द्रांशुनिर्मलरतिर् योगी भवति तादृशः॥

Translation

He who does not perform unwholesome karma and is always devoted to wholesome deeds, possessing a delight as pure as moonbeams—such a person is a true yogi.

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Verse 4.2.24.4

Sanskrit Text

प्रदहन् पापकान् धर्मान् शुष्केन्धनम् इवानलः।

विभ्राजते त्रिभुवने मुक्तपापो जितव्यथः॥

Translation

Burning away evil qualities like a fire consumes dry fuel, the one who has conquered suffering and is freed from sin shines brightly throughout the three worlds.

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Verse 4.2.24.5

Sanskrit Text

मोक्षाय यस्य तु मनो न संसारे कथं चन।

नासौ बध्यति संसारे मुक्तः पक्षी यथाम्बरे॥

Translation

He whose mind is set only on liberation and in no way on the cycle of existence is not bound by saṃsāra; he is as free as a bird in the sky.

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Verse 4.2.24.6

Sanskrit Text

वेदनोदयतत्त्वज्ञो वेदनाफलनिश्चयः।

स “मुक्त” इति विज्ञेयस् तत्त्ववित् त्रिभवस्य सः॥

Translation

One who knows the reality of the arising of feelings and is certain about the fruits of those feelings is to be recognized as “liberated”—he is a knower of the reality of the three realms.

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Verse 4.2.24.7

Sanskrit Text

सुखदुःखे न बाधेते दृष्टादृष्टैर् न लिप्यते।

दीप्तं पश्यति संसारं यः स योगी सतां मतः॥

Translation

Pleasure and pain do not afflict him; he is not stained by things seen or unseen. He who sees the cycle of existence as being ablaze—that yogi is esteemed by the virtuous.

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Verse 4.2.24.8

Sanskrit Text

अव्यामूढमतिर् नित्यं नित्यं धर्मपरायणः।

भिक्षुवृत्ताव् अभिरतो भिक्षुर् भवति तादृशः॥

Translation

With a mind that is never deluded, constantly devoted to the Dharma, and delighting in the conduct of a monk—such a person is a true monk.

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Verse 4.2.24.9

Sanskrit Text

न ज्ञातिदर्शनारामः साधूनां दर्शने रतः।

निःक्रान्तगृहकल्माषो भिक्षुर् भवति तादृशः॥

Translation

He finds no joy in visiting relatives but delights in the sight of the holy ones (sādhus). Having emerged from the stains of household life—such a person is a true monk.

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Verse 4.2.24.10

Sanskrit Text

प्रशान्तेन्द्रियसर्वस्वो विषयेषु न लोलुपः।

युगमात्रादर्शनावेक्षी भिक्षुर् भवति तादृशः॥

Translation

With all his senses completely calmed, not greedy for sensory objects, and looking only a yoke-length ahead (with downcast eyes)—such a person is a true monk.

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Verse 4.2.24.11

Sanskrit Text

नाक्रुष्टगृहसञ्चारी न पण्यक्रयविक्रयी।

न वीथीचत्वररतिर् भिक्षुर् भवति तादृषः॥

Translation

He does not wander loudly through houses, nor is he a buyer or seller of goods. He finds no delight in streets or public squares—such a person is a true monk.

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Verse 4.2.24.12

Sanskrit Text

न गीतनृत्यसन्दर्शी संरम्भेषु न रज्यते।

संरज्यते श्मशाने यो भिक्षुर् भवति तादृशः॥

Translation

He does not watch singing or dancing, nor does he take pleasure in quarrels and excitement. He who finds his peace in the cremation ground—such a person is a true monk.

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Verse 4.2.24.13

Sanskrit Text

एकाहपरमं पिण्डम् आदत्ते श्वो न काङ्क्षते।

द्विभागकुक्षिसन्तुष्टो भिक्षुर् भवति तादृशः॥

Translation

He takes alms-food for at most one day and does not long for the next. Content with a belly filled to two-thirds capacity—such a person is a true monk.

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Verse 4.2.24.14

Sanskrit Text

वस्त्रोत्तमविवर्जी यः पांसुकूलेषु रज्यते।

युक्ताहारविहारो यो भिक्षुर् भवति तादृशः॥

Translation

He rejects excellent garments and delights in robes made of rags (pāṃsukūla). He who is moderate in food and recreation—such a person is a true monk.

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Verse 4.2.24.15

Sanskrit Text

यो नारभति कर्माणि निराशः सर्वकर्मसु।

निरुत्सुको नावरूढो भिक्षुर् भवति तादृषः॥

Translation

He does not initiate new [karmic] activities and is free from hope regarding all actions. Unperturbed and not weighted down—such a person is a true monk.

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Verse 4.2.24.16

Sanskrit Text

कामाक्रोधविनिर्मुक्तो मोहपङ्कविवर्जितः।

न लिप्तः पापकैर् धर्मैर् भिक्षुर् भवति तादृशः॥

Translation

Completely freed from desire and anger, and having abandoned the mire of delusion; he is not stained by evil qualities—such a person is a true monk.

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Verse 4.2.24.17

Sanskrit Text

सर्वसंयोजनातीतः सर्वानुशयवर्जितः।

सर्वाशयविनिर्मुक्तो भिक्षुर् भवति तादृशः॥

Translation

Having transcended all fetters (saṃyojana), abandoned all latent tendencies (anuśaya), and freed from all [worldly] intentions—such a person is a true monk.

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Verse 4.2.24.18

Sanskrit Text

आर्याष्टाङ्गेन मार्गेण निर्वाणपुरतः स्थितः।

सर्वान् विधमते क्लेशान् भिक्षुर् भवति तादृशः॥

Translation

Standing before the City of Nirvana by means of the Noble Eightfold Path, he blows away all afflictions (kleśas)—such a person is a true monk.

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Verse 4.2.24.19

Sanskrit Text

शान्तेन्द्रियो दृढमतिः कामपङ्कविवर्जितः।

एकाग्रसंस्थितमना भिक्षुर् भवति तादृशः॥

Translation

With calmed senses and a firm mind, abandoned the mire of desire; his mind is established in one-pointedness—such a person is a true monk.

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Verse 4.2.24.20

Sanskrit Text

भूमिसङ्क्रमणज्ञो यो भूमितत्त्वविदर्शकः।

भूमेः परापरज्ञो यो भिक्षुर् भवति तादृशः॥

Translation

He who knows the transition between stages (bhūmis), the observer of the reality of the stages, and knows the higher and lower of the stages—such a person is a true monk.

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Verse 4.2.24.21

Sanskrit Text

सास्रवानास्रवान् धर्मान् हेतुप्रत्ययसम्भवान्।

जानीते विधिवत् सर्वान् भिक्षुर् भवति तादृशः॥

Translation

He who knows according to the rule all tainted and untainted phenomena (sāsrava-anāsrava) as they arise from causes and conditions—such a person is a true monk.

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Verse 4.2.24.22

Sanskrit Text

ब्रह्मचारी ऋजुः शान्तः स्त्यानमिद्धविवर्जितः।

कालोत्थायी शुचिर् दक्षो भिक्षुर् भवति तादृशः॥

Translation

Living a holy life, upright, peaceful, free from sloth and torpor (styāna-middha), rising at the proper time, pure, and skillful—such a person is a true monk.

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Verse 4.2.24.23

Sanskrit Text

शमथाविपश्यनरतिश् चतुर्ध्यानरतिश् च यः।

अरण्यमुदितारामो भिक्षुर् भवति तादृशः॥

Translation

He who delights in calmness and insight (śamatha-vipaśyanā) and the four dhyānas, finding joy in the solitude of the forest—such a person is a true monk.

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Verse 4.2.24.24

Sanskrit Text

पक्षिणो गगनस्थस्य छायेवानुगता सदा।

सद्धर्मे च मतिर् यस्य भिक्षुर् भवति तादृशः॥

Translation

He whose mind is always followed by the True Dharma, just as a shadow follows a bird in the sky—such a person is a true monk.

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Verse 4.2.24.25

Sanskrit Text

क्लेशोपक्लेशवधकः स मदर्शी शुभामतिः।

आनापानविधिज्ञो यो भिक्षुर् भवति तादृशः॥

Translation

The slayer of afflictions and secondary afflictions (kleśa-upakleśa), possessing a pure mind that sees the equality in all things, and a knower of the method of mindfulness of breathing (ānāpāna-vidhi)—such a person is a true monk.

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Verse 4.2.24.26

Sanskrit Text

अनुक्रमविधिज्ञो यो योगवित् तत्त्वदर्शकः।

मार्गामार्गविधिज्ञो यो भिक्षुर् भवति तादृशः॥

Translation

A knower of the sequential method, a master of yoga, a seer of reality, and one who knows the difference between the path and the non-path—such a person is a true monk.

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Verse 4.2.24.27

Sanskrit Text

यो न हृष्यति हर्षेषु भयेषु न बिभेति च।

समहर्षभयो वीरो भिक्षुर् भवति तादृशः॥

Translation

He who does not rejoice in times of joy and does not tremble in times of fear, remaining equanimous in both joy and fear—such a person is a true monk.

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Verse 4.2.24.28

Sanskrit Text

जरामरणतत्त्वज्ञः सुरासुरनमस्कृतः।

परापरज्ञः सत्त्वानां भिक्षुर् भवति तादृशः॥

Translation

A knower of the reality of aging and death, revered by both gods (suras) and demons (asuras), and a knower of the higher and lower states of beings—such a person is a true monk.

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Verse 4.2.24.29

Sanskrit Text

सङ्घाटीपात्रसन्तुष्टः सञ्चयेषु न रज्यते।

अल्पेच्छो ब्रह्मचारी यो भिक्षुर् भवति तादृशः॥

Translation

Content with his outer robe and alms-bowl, not delighting in accumulation, of few desires and living a holy life—such a person is a true monk.

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Verse 4.2.24.30

Sanskrit Text

एकासनाशी विमलो रसगृद्ध्या न मुह्यते।

लाभसत्कारविरतो भिक्षुर् भवति तादृशः॥

Translation

Eating in a single sitting, pure, not deluded by greed for flavors, and detached from gain and honor—such a person is a true monk.

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Verse 4.2.24.31

Sanskrit Text

उपेक्षाकरुणारामो म्रक्षदोषविवर्जितः।

निर्दग्धदोषसर्वस्वो भिक्षुर् भवति तादृशः॥

Translation

Delighting in equanimity and compassion, free from the fault of hypocrisy (mrakṣa), and having burned away all faults entirely—such a person is a true monk.

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Verse 4.2.25

Sanskrit Text

स आध्यात्मिके धर्मे धर्मानुपश्यी भिक्षुस् ताम् एव

वेदनां यथावद् अनुपश्यमानः, स पश्यति सूक्ष्मतरेण

ज्ञानेन चक्षुःसंस्पर्शजां वेदनाम् आलम्बनानुचराम्। प-

श्यति द्वितीयेनालम्बनेन सह निरुध्यमानाम्, ध्वस्ताम्: “चक्षु-

ःस्पर्शजा वेदनालम्बना व्यतीता, शब्दालम्बनसहीया मे इष्टा

वाऽनिष्टा वा वेदना सञ्जाता। तत्सहीयम् मे चित्तं मा विकृतिम्

आपद्यते।” स तच् चित्तम् आलम्बनस्तम्भे कृत्वा, सन्धारयति।

तस्यां निरुद्धायां शब्दालम्बनसहीयायां श्रोत्रवेदनायां

घ्राणवेदना गन्धालम्बना सञ्जाता। स ताम् अपि घ्रा णवे-

दनाम् अवलोकयति सन्तर्कयति:“उत्पन्ना मे गन्धसहीया घ्राण-

वेदना, कुशला वा अकुशला वा व्याकृता वा अव्याकृता वा। तस्य मम

घ्राणवेदनायाश् चित्तं विकृतिम् आपन्नम्।” स यदा चित्तविकृतिम् अव-

लोकयति, स पुनर् अपि तद् एवालम्बनम् अध्यवसति चरति घटति

व्यायाच्छति। कर्मण्यं कुरुते चित्तम्, भावयति कुशलैर् धर्-

मैर् अनास्रवैः। अथ न विकम्पते, जिह्वालम्बनम् आलम्ब्-

अनं कुरुते, कुशलम् अकुशलं व्याकृतम् अव्याकृतं वा, स तदाप्य्

आलम्बनं साक्षीकृत्वा, वेदनां अवलोकयति, सुखा दुःखा अदुः-

खासुखा: “किं ममानया चित्तं विकृतिम् आपन्नं नेति?” यदि

रसालम्बनायां सञ्जातायां वेदनायां चित्तं विकृतिम् आपन्नं

पश्यति, स पुनर् अपि तद् एव चित्तम् आलम्बनस्तम्भे बद्ध्वा

धृतिरज्ज्वा, तथा चरति घटति व्यायच्छति यथास्य चित्तं जिह्वा-

वेदनया सहीय या रसतृष्णया नापह्रियते। पुनर् अपि स भिक्षुः

कायस्प्रष्टव्यसहीयां स्प्रष्टव्यवेदनाम्, आलम्बनस्तम्भे ब-

द्ध्वा, अवलोकयति कुशलाम् अकुशलां व्याकृताम् अव्याकृताम्।

स यदि तया स्प्रष्टव्यवेदनया चित्तं विकृतिम् आपन्नम् अवलोक-

यति, तदालम्बनस्तम्भे पुनर् अपि बद्ध्वा, कर्मण्यं कुरुते

यथा पुनर् नैव विकृतिम् आपद्यते। स पुनर् भिक्षुर् मना-

गतां मनःसम्प्रतिबद्धां धर्मवेदनाम् अवलोकयति, कुश-

लाम् अकुशलां व्याकृताम् अव्याकृताम्। यदि ताभिर् वेदनाभिर्

मनसो वैकृत्यम् अवचारयति, स तदालम्बनसतम्भे बद्ध्वा

धृतिरज्ज्वा, कर्मण्यं कुरुते यथा नैव विकृतिम् आपद्यते।

Translation

[The Subtlety of Sensory Transition] That monk, dwelling as an observer of phenomena within spiritual phenomena, looking at that very same feeling as it truly is, perceives through even subtler knowledge the feeling born of eye-contact as it follows its object. He sees it ceasing along with a second object, destroyed: “The feeling based on eye-contact has passed; a feeling associated with an object of sound—either desirable or undesirable—has arisen in me. May my mind associated with that object not fall into distortion (vikṛti).” Having tied that mind to the pillar of the object (ālambanastambha), he holds it steady.

[The Discipline of the Senses] Upon the cessation of that ear-feeling associated with the sound-object, a nose-feeling based on an odor-object arises. He observes and reflects upon that nose-feeling as well: “A nose-feeling associated with an odor has arisen for me—be it wholesome or unwholesome, manifested or unmanifested. Because of this nose-feeling, my mind has fallen into distortion.”

When he observes this distortion of mind, he again fixes his attention on that very object, moves within it, strives, and exerts himself. He makes the mind workable (karmaṇya) and cultivates it with wholesome, untainted phenomena.

[Refinement of Taste and Touch] Then, without wavering, he takes the tongue-object as his focus—whether wholesome, unwholesome, manifested, or unmanifested—and having realized that object, he observes the feeling—pleasant, painful, or neither-pleasant-nor-painful—asking: “Has my mind fallen into distortion because of this, or not?”

If he sees that the mind has fallen into distortion when the feeling based on a taste-object arises, he again binds that very mind to the pillar of the object with the rope of fortitude (dhṛtirajjū); he moves, strives, and exerts himself so that his mind is not carried away by the craving for taste associated with the tongue-feeling.

[The Final Sensory Gate] Again, that monk, having bound the feeling of touch associated with the body and tangibles to the pillar of the object, observes whether it is wholesome, unwholesome, manifested, or unmanifested. If he observes the mind has fallen into distortion due to that feeling of touch, having bound it again to that pillar of the object, he makes it workable so that it does not fall into distortion again.

Then the monk observes the feeling of phenomena (dharmavedanā) that has come to the mind and is bound to the mind—whether wholesome, unwholesome, manifested, or unmanifested. If he detects a distortion of the mind caused by those feelings, having bound it to that pillar of the object with the rope of fortitude, he makes it workable so that it does not fall into distortion at all.

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Verse 4.2.26

Sanskrit Text

स षड्विषयकायगतां वेदनाम् अवलोकयति, भिक्षुः

पञ्चवेदनातत्त्वोदयदर्शिनं स्थानं नामारोहते।

Translation

That monk observes the feelings residing in the six classes of sensory objects; he ascends to the stage named “Observing the Arising of the Reality of the Five Feelings.”

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Verse 4.2.27.1

Sanskrit Text

स चक्षुःसंस्पर्शजां वेदनां ज्ञानप्रदीपेन विमृ-

शति: ” का इमां वेदनां वेदयते: ‘वेदनेयम्’ इति?”

Translation

With the lamp of knowledge, he investigates the feeling born of eye-contact: “Who experiences this feeling [saying], ‘This is feeling’?”

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Verse 4.2.27.2

Sanskrit Text

स पश्यति: “मनोविज्ञाणं प्रतीत्य, समुत्पन्नेयं

वेदना मनसः सम्प्रतिबद्धा मनोवितर्केणापह्रियते।

सर्वबालपृथग्जनाः सङ्कल्पाग्निना दह्यन्ते। नात्र कश्चित् कारको

वा वेदको वा। संस्कारपुञ्ज एवोत्पद्यते, संस्कारपुञ्ज एव

निरुध्यते, हेतुप्रत्यय्सम्बद्धः।” स चक्षुःसंस्पर्शजां वे-

दनां यथावद् अनुपश्यन्न् अनुविधावन्, न तयापह्रियते।

चित्तं न विकम्पते न सुषिरीक्रियते नाविलीक्रियते।

Translation

He sees: “Dependent on mind-consciousness, this feeling has arisen; bound to the mind, it is carried away by mental reflection. All foolish worldlings are burned by the fire of conceptualization. There is no agent (doer) or feeler here. Only a heap of conditioned formations (saṃskāra-puñja) arises, and only a heap of conditioned formations ceases, bound by causes and conditions.”

Observing and following the feeling born of eye-contact exactly as it is, he is not carried away by it. His mind does not tremble, it is not hollowed out, and it is not disturbed.

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Verse 4.2.27.3

Sanskrit Text

पुनर् अपि स भिक्षुः श्रोत्रवेदनाम् अवलोकयति: ” को

ऽयं श्रोत्रवेदनाम्: ‘वेदनेयम्’ इति विन्दति वेदयति?”

Translation

Again, that monk observes the ear-feeling: “Who is this that finds and experiences the ear-feeling [saying], ‘This is feeling’?”

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Verse 4.2.27.4

Sanskrit Text

स पश्यति: ” मनोविज्ञानानुसम्प्रतिबद्धेयं श्रोत्र-

वेदना, मनसः सम्प्रतिबद्धा तन्निश्रया। नेह कारको वा

वेदको वा। प्रतीत्यसमुत्पन्नेयं श्रोत्रवेदना। नेह कारको वा

वेदको वा स्यात्। शून्यः संस्कारपुञ्जोऽयं हेतुप्रत्ययवशाद्

उत्पन्नो निरुध्यते च।”

Translation

He sees: “This ear-feeling is bound to mind-consciousness; it is connected to the mind and supported by it. There is no agent (doer) or feeler here. This ear-feeling is dependently arisen. There can be no agent or feeler here. This heap of conditioned formations (saṃskāra-puñja) is empty; it arises and ceases by the power of causes and conditions.”

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Verse 4.2.27.5

Sanskrit Text

पुनर् अपि स भिक्षुः घ्राणवेदनाम् अवलोकयते:

“कोऽयं विन्दति वेदनाम्: ‘वेदनेयम्ऽ इति?”

Translation

Again, that monk observes the nose-feeling: “Who is this that finds the feeling [saying], ‘This is feeling’?”

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Verse 4.2.27.6

Sanskrit Text

स पश्यति: “वेदना मनोविज्ञानसम्प्रतिबद्धा, तदा-

लम्बना तन्निश्रया तद्धेतुका तत्प्रत्ययानुभवलक्षणा भ-

वति शुन्योऽयं संस्कारपुञ्जो न कारकाधिष्ठितो न वेदका-

धिष्ठितः, सन्तानानुविद्धः प्रवर्तते।” घ्राणवेदनाम्

अवलोकयित्वा, ” नेह कारको वा वेदको वार्थान्तरभूतः।”

Translation

He sees: “The feeling is bound to mind-consciousness, having that as its object, its support, and its cause; its characteristic is the experience of those conditions. This heap of conditioned formations is empty; it is not presided over by an agent or a feeler; it proceeds as a continuous stream (santāna). Having observed the nose-feeling, [he sees]: ‘There is no agent or feeler here as a separate entity.‘”

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Verse 4.2.27.7

Sanskrit Text

पुनर् अपि स भिक्षुः जिह्वावेदनाम् अवलोकयति:

“कोऽयं विन्दति जिह्वावेदनाम्: ‘जिह्वावेदनेयम्’ इति?

Translation

Again, that monk observes the tongue-feeling: “Who is this that finds the tongue-feeling [saying], ‘This is the tongue-feeling’?”

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Verse 4.2.27.8

Sanskrit Text

स पश्यति: “मनोविज्ञानसम्प्रतिबद्धेयं जिह्वावेदना।

तन्निश्रया तत्प्रतिबद्धा तदालम्बना तद्धेतुत उत्पद्यते, तद-

धिष्ठाना। नेह कारको वा वेदको वार्थान्तरभूतः। शून्यः सं-

स्कारपुञ्जोऽयं हेतुप्रत्ययवशाद् उत्पद्यते।”

Translation

He sees: “This tongue-feeling is bound to mind-consciousness. Supported by it, connected to it, having it as its object, it arises from that cause and is established upon it. There is no agent or feeler here as a separate entity. This heap of conditioned formations is empty; it arises by the power of causes and conditions.”

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Verse 4.2.27.9

Sanskrit Text

पुनर् अपि स भिक्षुः कायस्प्रष्टव्यवेदनां अवलो-

कयते: “कोऽयं विन्दति कायवेदनाम्: ‘वेदनेयाम्ऽ इति ?”

Translation

Again, that monk observes the feeling of body-contact: “Who is this that finds the body-feeling [saying], ‘This is feeling’?”

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Verse 4.2.27.10

Sanskrit Text

स पश्यति: “मनोविज्ञानसम्प्रतिबद्धेयं काय-

वेदना। नेह कारको वा वेदको वार्थान्तरभूतोऽस्ति। शून्योऽयं

संस्कारपुञ्जः प्रवर्तते हेतुप्रत्ययवशात्।

Translation

He sees: “This body-feeling is bound to mind-consciousness. There is no agent (doer) or feeler here as a separate entity. This empty heap of conditioned formations (saṃskāra-puñja) proceeds by the power of causes and conditions.”

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Verse 4.2.27.11

Sanskrit Text

पुनर् अपि स भिक्षुर् मनोवेदनाम् अवलोकयति: “मनो-

वेदनां को विन्दति: ’ मनोवेदनेयम्’ इति?”

Translation

Again, that monk observes the mind-feeling: “Who finds the mind-feeling [saying], ‘This is the mind-feeling’?”

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Verse 4.2.27.12

Sanskrit Text

स पश्यति: “मनः प्रतीत्य धर्मांश् चोत्पद्यते

मनोविज्ञानम्। त्रयाणां सन्निपातानां स्पर्शः, स्पर्शसहजा वेदना।

तद्यथा: अनेकसुगन्धिद्रव्यसमुदायाद् गन्धः शोभन

उत्पद्यते। तस्य च गन्धस्य भवहेतुर् नास्त्य् एकः। तद्वद् धे-

तुप्रत्ययसमुदायात् सर्वा वेदना उत्पद्यन्ते, न कारकाधिष्ठिता

न वेदकाधिष्ठिताः।

Translation

He sees: “Dependent on the mind and phenomena, mind-consciousness arises. The meeting of these three is contact (sparśa); and feeling is born simultaneously with contact.

For example: from a collection of many fragrant substances, a pleasant scent arises. There is no single cause for that scent. In the same way, all feelings arise from a collection of causes and conditions; they are not presided over by an agent and not presided over by a feeler.”

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Verse 4.2.28

Sanskrit Text

” तद्यथा पत्रं च प्रतीत्य, केशरं च प्रतीत्य, नाडिं च

प्रतीत्य, किञ्जल्कं च प्रतीत्य, पद्मं नाम पुष्पं उत्पद्यते।

तस्य च पद्मस्य हेतुर् एको न विद्यते। तथा चक्षुः प्रतीत्या-

लम्बनं च प्रतीत्याकाशं च प्रतीत्य, मनसिकारं च प्रतीय,

आलोकं च प्रतीत्य, चक्षुःसंस्पर्शजा वेदना उत्पद्यते। चक्षुर्-

जातीया चक्षुःसन्निश्रया वेदना नैकजातीयानेकद्रव्यानेक-

सम्भवा न कूटस्था न निर्मिता।”

Translation

“For example: depending on the petal, the filament, the stalk, and the anther, the flower named ‘lotus’ arises. There is no single cause to be found for that lotus.

In the same way, depending on the eye, the object, space, attention, and light, the feeling born of eye-contact arises. That feeling—belonging to the eye and supported by the eye—is of many kinds, many substances, and many origins; it is not unchanging (kūṭastha) and it is not created [by a self].”

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Verse 4.2.29

Sanskrit Text

स यथा यथा तत्त्वान्वेषी भिक्षुर् भवति, तथा तथास्य

शुक्ला धर्माः प्रादुर्भवन्ति। तद्यथा इक्षुरसः स्थाल्यां चितो

ऽग्निना क्वाथ्यते। तस्य प्रथमो मलो द्रवको भवति फाणि-

तसञ्ज्ञको। मलिनो गुडो द्वितीयः क्वाथो गुडसञ्ज्ञकः शुक्लतरो

भवति तृतियः शुक्लतरो भवति। एवं यथा यथा क्वा-

थ्यते इक्षुरसः, तथा तथा निर्मलतरो भवति। एवम् एव आलम्ब्-

अनस्थाल्यां ज्ञानाग्निना परितापितचित्तसन्तानेक्षुरसं क्वाथ-

यति। तस्य फाणितसदृशः प्रथमध्यानलाभो भवति। गुड-

सदृशः शुक्लतरोऽस्य द्वितीयो ध्यानलाभो भवति। शर्करस-

दृशोऽस्य तृतीयध्यानलाभो भवति। एवम् एव यथा भिक्षुश् चित्त-

सन्तानं ज्ञानाग्निना क्वाथयते, तथा तथानास्रवा धर्माः

शुक्लतरा विमलतरा निष्कल्मषतरा उत्पद्यन्ते, संसारविमुखाः

शुक्ला विगतमला धौता उत्पद्यन्ते।

Translation

[The Analogy of Sugarcane Refinement] As that monk becomes a seeker of reality, his bright phenomena (wholesome qualities) manifest accordingly. For example, sugarcane juice placed in a pot is boiled by fire. Its first dross is liquid, known as molasses-syrup (phāṇita). The second boiling results in dark jaggery (guḍa). The third is whiter still. In this way, as the sugarcane juice is boiled, it becomes increasingly pure.

[Application to the Dhyānas] In the same way, in the “pot” of the meditation object, he boils the sugarcane juice of his mind-stream, heated by the fire of knowledge.

• His attainment of the First Dhyāna is like the molasses-syrup.

• His attainment of the Second Dhyāna is like the jaggery, which is whiter.

• His attainment of the Third Dhyāna is like granulated sugar.

Thus, as the monk boils the mind-stream with the fire of knowledge, untainted (anāsrava) phenomena arise—whiter, purer, and more stainless. Turning away from Samsara, they emerge bright, free of dross, and washed clean.

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Verse 4.2.30

Sanskrit Text

पुनर् अपि स भिक्षुः तां वेदनाम् अन्येन प्रकारेण

सूक्ष्मतराम् अवलोकयते: सूक्ष्मौदारिका चक्षुःसंस्पर्शजा

मला मोहसहीया अमुकस्य सत्त्वस्य वेदना उत्पन्ना। सा अमु-

कया औदारिकया वेदनया उपहता, सावशेषा कृतावलीना। एवं श्रो-

त्रवेदना घ्राणवेदना जिह्वावेदना कायमनोवेदना।

Translation

Furthermore, that monk observes that feeling in another way, even more subtly: “A subtle or gross feeling born of eye-contact, stained and accompanied by delusion, has arisen in such-and-such a being. That feeling is struck by such-and-such a gross feeling; it is made to remain only as a residue or is suppressed into latency.”

The same is observed for feelings of the ear, nose, tongue, body, and mind.

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Verse 4.2.31

Sanskrit Text

तस्यैवं घटमानस्य भिक्षोर् युज्यमानस्य मार-

सैन्यं विधममानस्य हृष्टतरमनसो भौमा यक्षा आन्तरी-

क्षाणां यक्षाणाम् अभिनिवेदयन्ति। ते च भौमा यक्षा अन्तरीक्ष-

चराश् च यक्षाश् चतुर्णां महाराज्ञाम् अभिनिवेदयन्ति। ते च

भौमा यक्षास् ते चान्तरीक्षचरा यक्षास् ते च चत्वारो महाराजानश्

चातुर्महाराजकायिकानां देवानाम् अभिनिवेदयन्ति। ते च भौमा

यक्षाः, ते चान्तरीक्षचरा यक्षास् ते च चत्वारो महाराजानस् ते च

चातुर्महाराजकायिका देवाः शक्रस्य अभिनिवेदयन्ति। त्रिदशे-

श्वरोऽयं शक्रोऽपि देवराज ऐरावणम् आरुह्य, प्रीततरमना

यामानां देवानाम् अभिनिवेदयति… पूर्ववत्…

Translation

As that monk continues to strive, applying himself and scattering the armies of Mara, the earth-dwelling Yakshas, their minds filled with even greater joy, announce this to the sky-dwelling Yakshas. Those earth-dwelling and sky-dwelling Yakshas then announce it to the Four Great Kings.

The Yakshas and the Four Great Kings then inform the gods of the Realm of the Four Great Kings. All of them together then announce it to Shakra. Shakra, the Lord of the Thirty-Three and King of the Gods, mounting his elephant Airavata with a delighted heart, informs the Yama gods… [as described previously].

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Verse 4.2.32

Sanskrit Text

तेऽपि तुष्टा यमा देवाः शक्रस्यान्तिकात्, नानावर्णरत्न-

धरा दिव्यमाल्यगन्धविभूषितशरीरा नानाविध्याना इष्टशब्द-

स्पर्शरसरूपगन्धा नष्टोपमसौख्याः प्रहृष्टाः सत्वरा देव-

निकायाः। तुषितेषु चत्वारिंशद्योजनसहस्राणि सप्तरत्नमयैर्

मन्दिरैर् उद्द्योतितं विविधविमानं नगरं मानससङ्-

कल्पं नाम। तत्र बोधिसत्त्ववीथी दशयोजनसहस्राणि निरा-

स्रवरतिर् नाम्ना। तस्यां भगवान् मैत्रेयः प्रतिवसति सन्नि-

कृष्टैर् बोधिसत्त्वशतैः पञ्चभिः। तस्य च तुष्टतरमनसो यामा

देवा निवेदयन्ति, पृथिव्यां जानुमण्डलेन प्रणिपत्यैकांशेन

दिव्यानि वासांसि कृत्वा शिरोगतेनाञ्जलिना यथा: “देव, जम्बुद्वीपात्

कर्मभूमिसन्निश्रयाद् अमुष्माद् ग्रामाद् अमुष्माद् विषयाद्

अमुष्मान् निगमाद् अमुष्मात् कुलाद् अमुकः कुलपुत्रः केशश्म-

श्रूण्य् अवतार्य काषायाणि वासांस्य् आच्छाद्य, श्रद्धया आगाराद्

अनगारिकां प्रव्रजितः, स चरन् घटन् पर्युपासमानो गुरून्,

निरास्रवकुशलतत्त्वान्वेषी ’ वेदनातत्त्वदर्शिनं’ नाम चतुर्थं

भूम्यन्तरम् आरूढो विध्वंसति मारपक्षम्, दृढीकुरुते सद्-

धर्मसेतुम्, प्रकाशयति शुक्लान् धर्मान्। मन्दीभवति मार-

पक्षः। प्रबलीभवति देवपक्षः। ते वयं देवानाम् अभिनि वे-

दयामः।”

Translation

The Yama gods are also delighted by the news from Shakra. These hosts of gods—bearing jewels of various colors, their bodies adorned with divine garlands and scents, possessing diverse meditations and desirable sounds, touches, tastes, forms, and smells, and experiencing incomparable happiness—swiftly [carry the news] upward.

In the Tushita heaven, there is a city named Mānasasaṅkalpa (“Born of Mental Resolve”), forty thousand yojanas in size, illuminated by temples made of the seven precious gems and various celestial mansions. Within it is the “Avenue of Bodhisattvas,” ten thousand yojanas long, named Nirāsravarati (“Delight in the Untainted”). There, the Lord Maitreya resides, surrounded by five hundred close Bodhisattvas.

The Yama gods, their minds filled with even greater joy, report to him. They bow down with their knees to the ground, arrange their divine robes over one shoulder, and with palms joined above their heads, they say:

“Lord! From Jambudvipa, the ground of karmic action—from such-and-such a village, region, town, and family—a certain son of a noble family has shaved his hair and beard, donned the saffron robes, and through faith has gone forth from the household to homelessness.

Moving, striving, and attending upon his teachers, seeking the reality of untainted wholesome qualities, he has ascended the fourth stage named ‘Observer of the Reality of Feeling’ (Vedanātattvadarśin). He is destroying the faction of Mara, strengthening the bridge of the True Dharma, and making the bright qualities shine! Mara’s faction is fading; the gods’ faction is becoming powerful! This we announce to the Gods!”

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Verse 4.2.33

Sanskrit Text

तच् छ्रुत्वा मैत्रेयो यामानां देवानां सकाशात्, “प्रबली-

भवति देवपक्षः,” कथयति यथा: “प्रहृष्टोऽस्मि, देवाः, यद्

धीयते मारपक्षः, अभ्युच्चीयते सद्धर्मपक्षः। प्रशिथिली-

क्रियन्ते क्लेशाः। विद्राव्यते मारसैन्यम्।”

Translation

Having heard from the Yama gods that “the faction of the gods is becoming powerful,” Maitreya says:

“I am delighted, O gods, that the faction of Mara is declining and the faction of the True Dharma is being uplifted! The afflictions (kleśas) are being loosened. The army of Mara is being put to flight.”

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Verse 5.1.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विह- रति: कथम् असौ भिक्षुः षड् वेदनाकायान् यथावद् दृष्ट्वा सङ्क्षेपेण वेदनास्कन्धभूमिभागेन, पञ्चमं भूम्यन्त- रम् आरोहति ?

Translation

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: how does that monk, having seen the six classes of feeling as they truly are, briefly, through the division of the stage of the aggregate of feeling (vedanā-skandha), ascend to the fifth stage?

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Verse 5.1.2

Sanskrit Text

पुनर् अपि स भिक्षुर् वेदनातत्त्वदर्शी षड्वेदनाकायकृत- कर्मान्तः सञ्ज्ञास्कन्धं सम्प्रविभजति निमित्तीकरोति: “कत- रं भूम्यन्तरं सञ्ज्ञासहायोऽयं शुक्लधर्मविविक्तचारी सञ्चिन्तयन्, हिताहितविविक्तचारी सञ्ज्ञायाः सञ्ज्ञी स्यात्?”

Translation

Again, that monk—the seer of the reality of feeling, having completed his task regarding the six classes of feeling—analyzes the aggregate of perception (saṃjñā-skandha) and identifies its marks:

“In what stage would this [practitioner], aided by perception, wandering in the solitude of bright phenomena, reflecting and distinguishing between the beneficial and the harmful, be a perceiver of perception?”

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Verse 5.1.3

Sanskrit Text

स निमित्तीकरोति शुक्लधर्मनिमित्तम्। आदित एव धर्मान् प्रविभजति: “कथं सनिदर्शनसप्रतिघालम्बनानाम् अद- र्शनाप्रतिघसञ्ज्ञा उत्पाद्यते?” स विविक्ततरां ताम् सञ्ज्ञाम् आलो- कयति। स तया सञ्ज्ञया निमित्तम् आलम्बते एकादशप्रकारं रूपम्। तद्यथा: दीर्घं ह्रस्वं चतुरश्रं मण्डलं त्रिकोणं नीलं पीतं लोहितावदातमाञ्जिष्ठम्।

Translation

He takes the marks of bright phenomena as his object. From the very beginning, he distinguishes phenomena: “How is perception produced—which is itself invisible and non-resistant—toward objects that are visible and resistant?”

He observes that perception, which is increasingly secluded. Through that perception, he takes as his object the eleven types of form (rūpa), namely:

• Long (dīrgha)

• Short (hrasva)

• Square (caturaśra)

• Circular (maṇḍala)

• Triangular (trikoṇa)

• Blue (nīla)

• Yellow (pīta)

• Red (lohita)

• White (avadāta)

• Crimson/Madder (māñjiṣṭha)

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Verse 5.1.4.1

Sanskrit Text

तत्र दीर्घीकुरुते सञ्ज्ञानिमित्तम्: “दीर्घो बत संसारो बालानां मन्दबुद्धीनाम् अनवराग्रः। जन्ममरणकर्मफल- च्युत्युपपत्तिप्रियविप्रयोगशीतोष्णक्षुत्पिपासाश्रमग्लानिपरप्रेष्य- परिभवदासभावपरस्परभक्षणानिचयभूतः सर्वानर्थ- भूतोऽयम् अपरिमितदुर्विषहः। अपरिमितशतस हस्रकोटीन- युतैर् देहवाग्मनससमुत्थैर् दुष्करकृतैः कर्मविशेषैर् अलङ्- कृता विडम्बिता असकृद् असकृद् बालपृथग्जनाः।

Translation

[The Perception of “Long” in Samsara] There, he extends the mark of perception of “long”: “Long indeed is this beginningless and endless Samsara for fools and those of dull intellect. It is a mass of birth, death, the fruits of karma, falling from states and being reborn, separation from the loved, cold and heat, hunger and thirst, fatigue, sickness, being at the beck and call of others, insult, slavery, and the mutual devouring of one another. This Samsara is the source of all misfortune, immeasurable and difficult to endure. Again and again, foolish worldlings are mocked and burdened by the various difficult karmas they have performed, arising from body, speech, and mind.”

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Verse 5.1.4.2

Sanskrit Text

“तत्र मनुष्यभूतानां पर्येष्टिव्यसनपरवञ्चना- कूटमानव्यवहारवाणिज्यराजकुलसेवासमुद्रप्रपातप्रवासकल- हकृषिपशुपाल्यम्लेच्छजन्ममिथ्यादृष्टिविकलेन्द्रियसद्धर्मवि- रहबुद्धोत्पादविरहितप्रत्ययवैकल्याक्षन मद्यपानादत्तादा- नमृषावदकाममिथ्याचाराभिध्याव्यापादानृतपिशुनपरुषाबद्ध- प्रलापव्यासक्तमनसां दीर्घोऽयं संसारः,” सञ्ज्ञानिमितम् अनुलम्बति।

Translation

[The “Long” Samsara of Humans] “For those who have become human, Samsara is ‘long’—marked by the struggle for acquisitions, calamities, the deception of others, false measures and weights in commerce, the service of royal families, sea voyages, falls from heights, living abroad, quarrels, agriculture, animal husbandry, birth among barbarians, wrong views, impaired senses, the absence of the True Dharma, and the lack of a Buddha’s appearance. It is long for those whose minds are obsessed with drinking alcohol, theft, lying, sexual misconduct, covetousness, ill will, falsehood, backbiting, harsh speech, and idle chatter.”

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Verse 5.1.4.3

Sanskrit Text

दीर्घः संसारो देवानां, सञ्ज्ञानिमित्तम् अनुलंबति: ” विषयविषयप्रसक्तेष्टशब्दरसस्पर्शगन्धरागद्वेषमोहप्र- मादस्त्रीव्यसनपारिजातकचैत्ररथवनोपवनतडागपद्मिन्या- क्रीडागन्धपुष्पसुधारसविविधक्रीडाहारविहारप्रसक्तचन्दन- दिव्यस्रक्चूर्णानुलेपन मान्दारपुष्पदिव्यवादित्रगन्धर्वगीत- प्रसक्तचेतसां सद्धर्मविमुखानां दीर्घः संसारो देवा- नां।”

Translation

[The “Long” Samsara of the Gods] Samsara is also ‘long’ for the gods (devas). He follows the mark of perception [noting]: “Their minds are obsessed with sensory objects, attached to desirable sounds, tastes, touches, and smells; they are filled with passion, hatred, delusion, and negligence. They are addicted to the pleasures of women, the Parijata tree, the Caitraratha grove, forests, gardens, ponds, and lotus pools. Their hearts are captivated by divine perfumes, flowers, nectar, various games, food, and recreation—anointing themselves with sandalwood, divine garlands, and powders, and listening to the Mandara flowers, divine instruments, and the songs of Gandharvas. For these gods, who are averse to the True Dharma, Samsara is indeed long.”

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Verse 5.1.4.4

Sanskrit Text

प्रेतानां अपि दीर्घः संसारः सञ्ज्ञानिमित्तम् अनुलम्बति: “दुःकृतकर्मगामिनां क्षुत्पिपासाश्रमदौर्बल्याग्निवृष्टिप्रपत- नसूचीकण्ठपर्वतकुक्षि कभल्लिकासञ्जातेर्ष्यामात्सर्यपरस्पर- शस्त्रनिकृन्तनतमोमयश्वभ्रप्रपतननदीतडागोत्ससरनिर्धा- वितानां यमपुरुषासियष्टिकुद्दालप्रहारप्रहतदुःखानां वान्त- निष्ठीविताशानाम् अनेकवर्षशतसहस्रसञ्जाताहारदौर्विषह्यविवि- धदुःखास्रुपतनसञ्जातदुर्दिनकेशसञ्छन्नमुखगात्राणां कृमिशतसहस्रव्याप्तशरीरं सर्वव्याधिनिकरभूतशरीरम् उद्व- हमानानां दीर्घसंसारप्रपन्नानाम् आयसैः काकैः प्रदीप्त- तुण्डैर् उद्धृतनयनानां वनदावदग्धपादपसदृशानां परैर् आक्रम्य परस्परेण भक्ष्यमाणानां षट्त्रिंशद्योजनशतसह- स्रकोटिकान्तारप्रपन्नानाम् अनाथानां क्षुत्पिपासाग्निदग्ध- शरीराणां तमसि मज्जमानानां प्रेतानां सद्धर्मश्रवण- विमुखानां मिथ्यादृष्टिवञ्चितानां दीर्घः संसारः,” सञ्ज्ञानि- मित्तम् उपलभ्यते।

Translation

[The “Long” Samsara of the Pretas (Hungry Ghosts)] The “long” Samsara of the Pretas—those who have fallen into it through unwholesome deeds—is perceived as follows:

“They suffer from hunger, thirst, fatigue, weakness, and rains of fire. They possess needle-like throats and mountain-sized bellies. They are consumed by jealousy and stinginess, and are cut by each other’s weapons. They fall into dark pits and are beaten with swords, clubs, and shovels by the servants of Yama. Their food consists only of vomit and phlegm; for hundreds of thousands of years, they endure the agony of finding no food. Their faces and bodies are covered in messy hair and tears from constant weeping. Their bodies are infested with hundreds of thousands of worms and are a mass of every disease.

They are plundered by iron crows with burning beaks that pluck out their eyes. They resemble trees scorched by a forest fire. They are attacked and devoured by one another. Lost in vast wildernesses spanning millions of yojanas, they are helpless, their bodies burnt by the fires of hunger and thirst. Sinking into darkness, averse to hearing the True Dharma, and deceived by wrong views—the Samsara of these Pretas is perceived as truly ‘long’.”

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Verse 5.1.4.5

Sanskrit Text

” परस्परभक्षणागम्यागम्याज्ञानविमुखानां जल- चराणां नित्यं पिपासार्दितानां << परिशुष्कहृदयग्रहणभीतानां शिशुमारलुब्धकोद्रतिमितिमिङ्गिलकुम्भीरनक्रमकरशुक्ति- शङ्खप्रमुखानां नित्यं परस्परस्थूलसूक्ष्मभक्षणतत्प- राणां वागुरावरोहणग्रहणभीतानाम्, तथा स्थलचराणां मृग- महिषवराहनागराजवृषभाश्वखरगवयरुरुरिक्षगण्डकप्र- भृतीनां विविधदुःखबन्धनशस्त्रमारणव्याधिजरामर- णपरस्परपीडाशतसहस्रार्दिता>>नाम्, तथान्तरीक्षचराणां काको- लूकहंसबर्हिकुक्कुटकोयष्टिकपारापतकपोतदात्यूहवासशतप- त्रछायावलीनजीवजीवकसम्पातपरभृतानाम् अन्येषां च शकु- निजातीनाम्, वैषवधबन्धनशस्त्रक्षुत्पिपासापरस्परभक्षण- शीतोष्णपीदितानां त्रिस्थानगतानां स्थलजलजान्तरीक्षचराणां तिर्यग्- गतानां दारुणप्रतिभयानां दीर्घः संसारः,” सञ्ज्ञानिमित्तम् आलम्बति।

Translation

[The “Long” Samsara of the Animal Realm (Tiryag-gata)] The “long” Samsara of the Animal Realm is perceived through the mark of perception in three locations:

• Water-Dwellers (Jalacara): Obsessed with mutual devouring, ignorant of what is proper or improper, they are constantly tormented by thirst. Their hearts are dry with fear of being caught. They include dolphins, hunters, and great sea creatures like the Timitimingila, crocodiles, and sharks. The large constantly devour the small, and they live in perpetual terror of nets and traps.

• Land-Dwellers (Sthalacara): This includes deer, buffalo, boars, elephants, bulls, horses, donkeys, and rhinoceroses. They are tormented by hundreds of thousands of sufferings: being bound, slaughtered with weapons, disease, old age, death, and mutual harassment.

• Sky-Dwellers (Antarīkṣacara): Crows, owls, geese, peacocks, cocks, pigeons, and other bird species. They are afflicted by snares, killing, binding, weapons, hunger, thirst, mutual devouring, and the extremes of heat and cold.

“For those in the animal realm—whether in the water, on land, or in the air—the cycle of existence is terrifying and ‘long’.”

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Verse 5.1.4.6

Sanskrit Text

” तथा सञ्जीवनकालसूत्रसङ्घातरौरवमहारौरवतप- नप्रतापनावीचिसोत्सेधेषु परमदुर्विचिन्त्यमनानेकशतसहस्र- प्रतिभयाग्निशस्त्रप्रपातवैतरणीलोहितप्रविलीनाङ्गप्रत्यङ्गानाम् असिपत्त्रप्र वेशाङ्गारप्रत्यनुभवनक्षारनदीप्रपातप्रदीप्त- भूमिसङ्क्रमणकारणाव्ययधूमदहनखरासदृशानेकप्रका- रदुर्विषहकारणापीडिताना नारकेयाणां दीर्घः संसारः,” सञ्- ज्ञानिमित्तम् आलम्बति।

Translation

[The “Long” Samsara of the Hell Realms (Naraka)] The “long” Samsara of the hell-beings is perceived through the mark of perception as follows:

“In the hells of Sañjīvana, Kālasūtra, Saṃghāta, Raurava, Mahāraurava, Tapana, Pratāpana, and the heights of Avīci, beings endure inconceivable and terrifying various hundreds of thousands of fires and falling weapons. Their limbs and parts are dissolved in the Vaitaraṇī river of blood. They enter the Forest of Sword-leaves (Asipattravana), experience the agony of burning coals, fall into caustic rivers, and are forced to walk across blazing ground. They are tormented by ceaseless smoke and burning—countless types of unbearable agonies. For these hell-beings, the cycle of existence is truly ‘long’.”

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Verse 5.1.4.7

Sanskrit Text

स भिक्षुः सञ्ज्ञास्कन्धप्रविचारी सनिदर्शनं सप्रति- घं दीर्घरूपं- कर्मफलहेतुनिदानालम्बने सत्यचतुष्टये- नानाप्रकारयोजनशतसहस्राण्य् अपि गतिगतान् सत्त्वान् अवलोकयति निमित्तयति विभजयति। निदानालम्बनं सञ्ज्ञाप्रदीपितं पश्यति, संसाराच् चोद्विजति।

Translation

[The Resulting Revulsion for Samsara] That monk, investigating the Aggregate of Perception (saṃjñā-skandha), observes the visible and resistant “long” form. Based on the causes and conditions of the fruits of karma and the Four Noble Truths, he perceives beings throughout the various destinies (gatis), even across hundreds of thousands of yojanas.

He identifies and analyzes these marks. Seeing the source and the object illuminated by perception, he becomes filled with revulsion for Samsara.

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Verse 5.1.5.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विह- रति: कथम् असौ भिक्षुर् ह्रस्वं विभजते साक्षीकुरुते? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा: स भिक्षुः, मारसैन्यं विद्रावयन्, कथं ह्रस्वं विभजति?

Translation

[The Investigation of “Short”] Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: how does that monk distinguish and realize “short” (hrasva)? How does that monk, while putting the armies of Mara to flight, distinguish “short”?

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Verse 5.1.5.2

Sanskrit Text

” ह्रस्वः संसारो व्रतनियमदानशिलज्ञानाचारगुरु शु- श्रूषा-ऋजुमनोभिरामसम्यग्दृष्टिमातृपितृगौरवबुद्धधर्मदर्श- नश्रवणाचार्योपासनाशठचर्यानिरतानां विरतानां कूटमान- वञ्चनात् कल्याणमित्रचारित्र्याढ्य-ऋजुमनोदयाकार्पण्यालङ्कृतदेह- वाङ्मनसालङ्कृतहृदयानां मनुष्याणां ह्रस्वः संसारः,” सञ्ज्ञानिमित्तम् आलम्बति।

Translation

[The “Short” Samsara of Righteous Humans] “Samsara is short for those humans who:

• Are devoted to vows, rules, giving, morality, knowledge, right conduct, and service to their teachers.

• Possess upright, pleasant minds and Right View (samyag-dṛṣṭi).

• Honor their mother and father.

• Seek the sight of the Buddha and the hearing of the Dharma.

• Attend upon their spiritual masters and avoid deceptive conduct, false weights, and cheating.

• Are enriched by the character of spiritual friends (kalyāṇamitra).

• Have hearts and bodies adorned by compassion, a lack of stinginess, and purity of speech and mind.

For such humans, the cycle of existence is perceived as ‘short’.”

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Verse 5.1.5.3

Sanskrit Text

“तथा प्रमादे ह्य् उपपन्ने ये ते नन्दनवैभ्राजता- चैत्ररथ पारिजातकोपवनतडागपद्मिनीविविधचन्दनहारोपहा- रोपशोभितकल्पवृक्षनदीप्रस्रवणवनसुद्धाहारविशेषान् म- र्षयित्वा, ये विविधाहारविहारा ध्यानाध्ययनसाधुदर्शनाध्य- यनदानदमसंयमब्रह्मचर्यशान्तेन्द्रियपरिमितभाष्यवच- नधर्मलोलुपशान्ताहारविहारा ये देवाः, ह्रस्वस् तेषां संसारः।”

Translation

[The “Short” Samsara of Virtuous Gods] “Likewise, for those gods who, even when the opportunity for negligence (pramāda) arises, restrain themselves from the distractions of the Nandana, Vaibhrājata, and Caitraratha groves, the Parijata tree, celestial ponds, and the Wish-fulfilling trees adorned with sandalwood.

For those gods who instead find their ‘recreation’ in Dhyāna (meditation), study, visiting holy ones, giving, self-restraint, celibacy, calmed senses, and moderate speech—those who are ‘greedy’ only for the Dharma—for them, Samsara is ‘short’.”

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Verse 5.1.5.4

Sanskrit Text

” यथोक्ता दुःखविविधक्षुत्पिपासापरिशुष्क वदनादी- नवा दावाग्निदाहावलीढतनूरुहवदनदवदग्धपादपसदृश- देहा ये, ते दुःखमरणम् अगणयित्वा, ये क्षणम् अपि प्रस- न्नेन्द्रिया ह्रस्वप्रसादा बुद्धधर्मसङ्घेषु, ह्रस्वस् तेषां संसारः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The “Short” Samsara of Faith in the Preta Realm] “Even for those [Pretas] described as having mouths parched by various miseries of hunger and thirst, and bodies like trees scorched by forest fires; if they—disregarding their agonizing death—can for even a moment possess clear senses and a brief spark of faith (prasāda) in the Buddha, Dharma, and Sangha, their Samsara becomes ‘short’.”

He follows this mark of perception.

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Verse 5.1.5.5

Sanskrit Text

” परस्परभक्षणतर्जनताडनशीतोष्णदुर्दिनभयभीतास् ते, यदि शक्नुवन्ति, क्षणविष्कम्भम् अगणयित्वा, क्षणम् अप्य् एकं चित्तप्रसादं बुद्धधर्मसङ्घं प्रति कर्तुम्, ह्रस्वस् तेषां तिर्यक्षु संसारः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The “Short” Samsara of Faith in the Animal Realm] “For those [animals] terrified by mutual devouring, threats, beatings, and the fear of freezing or burning; if they are able—disregarding the weight of their immediate moment—to produce even a single moment of mental clarity toward the Buddha, Dharma, and Sangha, their Samsara in the animal realm becomes ‘short’.”

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Verse 5.1.5.6

Sanskrit Text

“सञ्जीवनकालसूत्रसङ्घातरौरवमहारौरवतपनप्र- तापनावीचिप्रमुखेषु नरकेषु उपपन्ना ये नानाविकारपरम- दुःखपीडितास् तद् दुःखम् अगणयित्वा, क्षणम् अपि चित्तं प्रसा- दयन्ति शीलं प्रति, ह्रस्वस् तेषां संसारो नारकेयानाम्,” सञ्ज्ञा- निमित्तम् अनुलम्बति। स एवं ह्रस्वं चिन्तयति संसारे।

Translation

[The “Short” Samsara of Faith in the Hell Realms] “For those born in the hells—beginning with Sañjīvana, Kālasūtra, Saṃghāta, Raurava, Mahāraurava, Tapana, Pratāpana, and Avīci—who are tormented by various supreme agonies; if they, disregarding that pain, even for a moment purify their minds toward Morality (śīla), the Samsara of those hell-beings becomes ‘short’.”

In this way, he reflects on “shortness” within the cycle of existence.

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Verse 5.1.6

Sanskrit Text

केषां चतुरस्रः संसारः? स पश्यति: “उत्तरकौरवाणां च पुरुषाणां निर्ममनिरहङ्कारनियतोर्ध्वगामिनां चतुर- स्रस् तेषु संसारः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The “Square” Samsara of Uttarakuru] For whom is Samsara “Square” (caturaśra)? He perceives: “For the people of Uttarakuru (the Northern Continent), who are naturally free from ‘mine-ness’ and egoism, and are destined for higher rebirths—for them, Samsara is perceived as ‘square’.”

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Verse 5.1.7

Sanskrit Text

“नरकप्रेततिरश्चाम् अज्ञानपरिवर्तिनां न सच्चित्तानु- वर्तिनां मण्डलः संसारः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The “Circular” Samsara of the Ignorant] “For the beings of the Hells, Pretas, and Animals, who revolve in ignorance and do not follow the path of a virtuous mind—for them, Samsara is ‘Circular’ (maṇḍala).”

He follows this mark of perception.

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Verse 5.1.8

Sanskrit Text

“शुभाशुभाव्याकृतामिश्रकर्मणां नरकदेवव्यामि- श्राणां मनुष्येषूपपन्नानां - तत्राशुभेन कर्मणा नरकेषु, शुभेन कर्मणा देवेषु, व्यामिश्रेण मनुष्येषु - त्रिकर्मोपगा ये त्रिस्थानजातिजाः, त्रिकोणस् तेषु संसारः,” सञ्ज्ञानिमित्तम् अनु- लम्बति।

Translation

[The Triangular Samsara of Mixed Karma] “For those who perform mixed karma—wholesome, unwholesome, and neutral—and who alternate between the hells, the heavens, and the human world (falling to hell due to unwholesome acts, rising to heaven due to wholesome acts, and returning to humanity through a mixture), for these beings who experience the three types of karma and are born in these three places, Samsara is ‘Triangular’ (trikoṇa).”

He follows this mark of perception.

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Verse 5.1.9

Sanskrit Text

“चातुर्महा राजकायिकास् त्रिदशा यामाः परनिर्मितव- शवर्तिकर्मसदृशोपपन्ना देवभ्यश् च्युता देवेषूपपद्यन्ते, मनुष्येभ्यश् च्युता ये मनुष्येष्व् एवोपपद्यन्ते नाक्षणभूमिषु, मण्डलस् तेषां संसारः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The Circular Samsara of the Higher Realms] “For the gods of the Four Great Kings, the Thirty-Three, the Yama, and the Paranirmita-vaśavartin realms who are born according to their karma—and who, upon falling from godhood, are reborn among gods, or humans who fall and are reborn only among humans rather than in ‘inopportune’ lands (akṣaṇa-bhūmi)—for them, Samsara is ‘Circular’ (maṇḍala).”

He follows this mark of perception.

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Verse 5.1.10

Sanskrit Text

” नीलाशुभकर्मपरिगृहीता नारकेयाः। ते हि तमोमयेषु नरकेषु मज्जन्ति,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The Color Blue: The Hell Realms] “Those in the hells are gripped by blue-colored unwholesome karma. They sink into the hells which are composed of total darkness (tamomaya).”

He follows this mark of perception.

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Verse 5.1.11

Sanskrit Text

“पीतवर्णकर्मसङ्गृहीताः प्रेताः। ते हि परस्परद्रोह- ताडनतर्जनतत्पराः प्रेताः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The Color Yellow: The Preta Realm] “The hungry ghosts (pretas) are comprised of yellow-colored karma. These pretas are constantly intent on mutual betrayal, striking, and threatening one another.”

He follows this mark of perception.

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Verse 5.1.12

Sanskrit Text

“लोहितकर्मसङ्गृहीतास् तिर्यञ्चः। ते हि परस्परभक्ष- णलोहिततत्प्रियाः,” सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The Color Red: The Animal Realm] “Animals are comprised of red-colored karma. They are constantly intent on mutual devouring and have a [karmic] fondness for blood (lohita).”

He follows this mark of perception.

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Verse 5.1.13

Sanskrit Text

“शुक्लवर्णकर्मसङ्गृहीता देवमनुष्या हि कुशल- शुभकर्मपथा रत्नमयेन मूल्येन देवमनुष्योपपत्तिं परि- गृह्नन्ति। च्यवमाने देवे अन्ये देवाः कथयन्ति: ’ सुगतिं मनु- ष्यलोकं गच्छ।’ तथा म्रियमाणः, ज्ञातिमित्रकलत्राः सबाष्प- नयनदुर्दिनमुखाः कथयन्ति: ‘सुगतिं मनुष्यलोकम्, प्रिय, गच्छास्मान् त्यक्त्वा,”’ सञ्ज्ञानिमित्तम् अनुलम्बति।

Translation

[The Color White: Devas and Humans] “Devas and humans are comprised of white-colored karma. Following the paths of wholesome and virtuous karma, they ‘purchase’ their rebirth among gods and humans with the price of jewels (merit).

When a god is falling [from heaven], other gods say to him: ‘Go to the human world, the happy destination!’ Likewise, when a human is dying, their relatives, friends, and spouses—their faces clouded like a rainy day and eyes full of tears—say: ‘O dear one, leaving us, go to the human world, the happy destination!‘”

He follows this mark of perception.

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Verse 5.1.14

Sanskrit Text

स एवं चिन्तयति: “तत् प्राप्य मनुष्यत्वम्, यो न कुशल- दानशीलज्ञानाय घटते, स वञ्चितो नरकप्रेततिर्यग्नत्यां भ्र- मति कर्मपथसञ्चितो बालिशः पृथग्जनः।”

Translation

[The Rarity of Human Birth] He reflects: “Having attained this human state, if one does not strive for wholesome giving, morality, and knowledge, that fool—a common worldling—is deceived. Accumulated by their own path of karma, they wander aimlessly through the destinies of hell, hungry ghosts, and animals.”

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Verse 5.1.15

Sanskrit Text

स भिक्षुर् वेदनातत्त्वदर्शी सञ्ज्ञास्कन्धयोनिशोमनस्- कारालम्बनतत्त्वदर्शी तत्त्वम् एवान्वेषते:

Translation

[The Shift to Perception] That monk, who is a seer of the reality of feeling, now becomes a seer of the reality of the object of Proper Attention (yoniśo-manasikāra) within the Aggregate of Perception (saṃjñā-skandha). He searches for the Truth itself.

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Verse 5.1.16

Sanskrit Text

चक्षुश् च प्रतीत्य रूपं चोत्पद्यते चक्षुर्विज्ञानम्। त्र- याणां सन्निपा तानाम् स्पर्शः। तत्र सञ्ज्ञां विभजते। रूपं दृष्टं शोभनम् अशोभनं सन्निकृष्टविप्रकृष्टदीर्घह्रस्व- चतुरस्रमण्डलावदातत्रिकोणं रूपसंस्थानम्, सञ्ज्ञां सं- विभजति निमित्तीकरोति निदानम् अवेक्षते। स्कन्धधात्वायतन- निदानं सञ्ज्ञीकुरुते विभजति। शुभाशुधकर्मविपाकसंवि- भागं साक्षीकुरुते। हेतुयुक्तम् अवलम्बति। अहेतुयुक्तम् अव- बुद्ध्वा, विवर्जयति। हिताहिततद्विलक्षणम् अतीतं सञ्ज्ञा- पयतो <<यथा: “तेन मम कृतं सुकृतम् अनेन मम कृतं दुःकरं … पूर्ववत् …” सञ्ज्ञायां सञ्ज्ञापयति: “यदि सञ्ज्ञा न स्यात्, स्मृतिर् अपि न स्यात्। सा हि स्मृतिः सञ्ज्ञाप्रतिबद्धा, तदा- लम्बना तत्प्रत्यया। तद्यथा प्रदीपप्रभा प्रदिपप्रत्यया, तन्निदाना तद्धेतुका। एवम् एव मे स्मृतिः सञ्ज्ञाहेतुका सञ्ज्ञाप्रभवा सञ्ज्ञाधिपतिः।” स पञ्चमं भूम्यन्त- रं आरोहति स भिक्षुः सञ्ज्ञास्पर्शं नाम। सञ्ज्ञापयति>> सद्भूततो देवानां सौख्यं तत्र न संहृष्यते, नारके- यानां कर्मकृतदुःखं ततोऽपि न बिभेति।

Translation

[The Mechanics of Perception and Memory] Depending on the eye and form, eye-consciousness arises. The meeting of these three is contact. Within that contact, he analyzes perception:

• Recognition of Form: He analyzes the form seen—whether beautiful or ugly, near or far, long, short, square, circular, white, or triangular. He identifies the arrangement of forms, categorizes their marks, and examines their source.

• Karmic Ripening: He witnesses the distribution of the ripening of wholesome and unwholesome karma. He relies on what is logically connected to a cause and, having understood what is causeless [as false], he abandons it.

• The Link to Memory: He realizes: “If perception did not exist, memory (smṛti) would not exist. For memory is bound to perception; it has perception as its object and perception as its condition.”

“Just as the light of a lamp is dependent on the lamp, having that as its source and cause, even so, my memory has perception as its cause, perception as its origin, and perception as its ruler.”

[The Fifth Stage Attained] That monk now ascends the Fifth Stage called “Perception-Contact” (Saṃjñā-sparśa). He recognizes the true nature of the happiness of the gods and is not thrilled by it; he recognizes the karmic suffering of hell-beings and is not afraid of it.

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Verse 5.1.17

Sanskrit Text

स समदर्शी कल्याणजातरूपसदृशसञ्ज्ञी भिक्षुस् ताम् एव सञ्ज्ञाम् अन्येन प्रकारेणावलोकयति। स सञ्ज्ञाविनिर्मुक्तम् अन्यपुरुषं मृतम् अवलोकयति: “किम्प्रत्ययेयं मम सञ्ज्ञा, किंहेतुका किन्निदाना?” स पश्यति: “प्रतीत्यसमुत्पन्नेयं मम सञ्ज्ञा प्रत्ययसामग्र्यतयैवोत्पद्यते। तन्निरोधान् निरु- ध्यते।

Translation

[The Corpse and the Root of Perception] That monk—a seeker of equality, possessing a perception as pure as fine gold—looks at perception in another way. He observes a dead person, one who is entirely freed from perception, and asks: “Upon what does my own perception depend? What is its cause? What is its source?”

He sees: “This perception of mine is dependently arisen; it is produced only through a collection of conditions. When those conditions cease, it ceases.”

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Verse 5.1.18

Sanskrit Text

“यथा चन्द्र मसं च प्रतीत्य, चन्द्रकान्तमणिं च प्रतीत्य, चन्द्रकान्तमणेर् उदकं प्रसन्नं प्रादुर्भवति। एवम् एव निदानप्रत्ययांश् च प्रतीत्य, सञ्ज्ञा निष्पद्यते। नेयं सञ्ज्ञा निर्हेतुका, न कारेकेन कृता, न वेदकेन, न यादृच्छिकीया उत्प- द्यते।”

Translation

[The Analogy of the Moonstone] “Just as when the moon and the moonstone (candrakānta-maṇi) meet, clear water appears from the stone; even so, perception is accomplished through the meeting of source and conditions. This perception is not causeless, nor is it made by an agent (doer), nor by a feeler, nor does it arise by mere chance.”

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Verse 5.1.19

Sanskrit Text

स तत्त्वत एव भिक्षुर् अन्वेषते सञ्ज्ञास्कन्धम्। स सञ्- ज्ञातत्त्वदर्शी, स उदयव्ययतत्त्वज्ञः सूक्ष्मतरक्रमान्वेषी। नदी- कूलस्रोतःप्रवृत्तसञ्ज्ञा कुशलम् उत्पद्यमाना, प्रत्ययनिदान- वशद् अकुशलपरिणामा। अकुशलम् उत्पद्यमान, प्रत्ययनिदान- वशात् कुशलपरिणामा। जाता सा पुनः प्रतिहता चित्तमर्कटेन, अव्याकृता जाता। परिणामसुखम् अवेक्ष्यते। निरास्रवसुखेषु सुखसञ्ज्ञी, सुखे चासञ्ज्ञी: “तस्याम् एव सुखायां परीत्तसञ्ज्ञाः।”

Translation

[The Flowing River and the Mind-Monkey] That monk investigates the Aggregate of Perception (saṃjñā-skandha) in its absolute truth. Knowing the reality of the arising and passing of perception, he seeks the subtlest sequence of events.

Perception is like the current of a river flowing against a bank: it may arise as wholesome, but due to conditions and sources, it may result in the unwholesome. Or, arising as unwholesome, it may result in the wholesome. Yet again, it is struck by the mind-monkey (citta-markaṭa) and becomes neutral (avyākṛta). He observes the happiness of the result. He perceives happiness in untainted joys (nirāsrava-sukha), and remains “perception-less” (asaṃjñī) toward worldly pleasure, seeing only a limited perception in it.

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Verse 5.1.20

Sanskrit Text

कथं कुशलस्कन्धधात्वायतननिरोधोदयदर्शी न वेदनायाम् अभिसंरज्यते? न वेदनास्तङ्गमनेन सञ्ज्ञायाम् अभिरमते। न सञ्ज्ञास्तङ्गमनेन संस्काराणाम् उदयम् अभि- रोचते, न स्थितिं न व्ययं नान्यथात्वम्। न विज्ञानस्योदयम् अभिरोचते, न स्तिथिं न भङ्गं नान्यथा भावम्। एवम् अयं स्कन्धतत्त्वज्ञो भिक्षुर् न मारस्य विषये वसति। स राग- द्वेषमोहैर् नाबाध्यते। न नित्यसुखशुच्यात्मकदर्शी भ- वति। न संसारिण्या जालिन्या संसार इष्टशब्दस्पर्शरूपगन्ध- रसमयैः पाशैर् बध्यते। न नष्टस्मृतिर् भवति। स स्मृत्य्- उपस्थितिविजानकः शक्त आस्रवक्षयाय निर्वाणाभिमुखाय गन्तुम्।

Translation

[Escaping the Realm of Mara] How can one who sees the cessation and arising of the wholesome aggregates, elements, and sense-bases not become attached to feeling? By the passing away of feeling, he does not find delight in perception. By the passing away of perception, he finds no pleasure in the arising of formations (saṃskāra), nor in their staying, nor their passing, nor their change. He finds no delight in the arising of consciousness (vijñāna), nor its staying, nor its breaking, nor its transformation into another state.

Thus, this monk—who knows the reality of the Aggregates (skandhas)—no longer dwells in the territory of Mara. He is not afflicted by passion, hatred, or delusion. He no longer sees things as permanent, happy, pure, or as a “Self.” He is no longer bound by the “Entangler” (Jālinī—craving) in the world through the snares of desirable sounds, touches, forms, smells, and tastes. His mindfulness is never lost. Recognizing the Establishment of Mindfulness, he is capable of reaching the destruction of the taints (āsrava-kṣaya) and moving toward Nirvana.

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Verse 5.1.21.1

Sanskrit Text

मन्दवीर्यकुसीदानां भिक्षूणां दर्शनाय यः। नोद्योगाभिरतो नित्यं भिक्षुर् भवति तादृशः॥

Translation

One who is not constantly devoted to exertion is a monk of that kind—appearing only as one of those monks with dull energy and laziness.

Verse 5.1.21.2

Sanskrit Text

न शय्यासनसम्भोजी भिक्षुर् बुद्धेन भाषितः। कौसीद्याभिरतो यस् तु नासौ कल्याणम् अर्हति॥

Translation

The Buddha has not described as a “monk” one who merely enjoys his bed and his food. He who delights in laziness (kausīdya) is not worthy of any wholesome reward.

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Verse 5.1.21.3

Sanskrit Text

क्लेशाणां मूलम् एकं ह् इ कौसीद्यं यस्य विद्यते। कौसीद्यम् एकं यस्यास्ति तस्य धर्मो न विद्यते। केवलं वस्त्रमात्रेण ‘भिक्षुः स’ इति कथ्यते॥

Translation

Laziness is the single root of all afflictions (kleśas). He who possesses laziness possesses no Dharma; he is called a “monk” only by virtue of the cloth he wears.

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Verse 5.1.21.4

Sanskrit Text

नाध्येतव्ये मतिर् यस्य न ध्याने नास्रवक्षये। केवलं कुहमात्रेण भिक्षुर् भवति सादृशः॥

Translation

One whose mind is neither in study, nor in meditation, nor in the destruction of the taints—one who is merely a hypocrite—is a monk in name only.

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Verse 5.1.21.5

Sanskrit Text

विहारारामनिरतो न रतो धर्मगोचरे। स्त्रीमद्यलोलुपमतिर् न भिक्षुस् तादृशो भवेत्॥

Translation

He who delights in the comforts of the monastery and the garden, but not in the sphere of the Dharma, and whose mind is greedy for women and intoxicants—such a person cannot be a monk.

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Verse 5.1.21.6

Sanskrit Text

यो मारबन्धनच्छेत्ता च्छेत्ता पापस्य कर्मणः। स भिक्षुर् देशितो बुद्धैर् न भोक्ता सङ्घगोचरे॥

Translation

He who cuts the bonds of Mara and destroys evil karma—he is the monk taught by the Buddhas; he is not merely a “consumer” of the Sangha’s resources.

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Verse 5.1.21.7

Sanskrit Text

वरम् आशीविषविषं क्वथितं ताम्रम् एव वा। भुक्तं स्यान् न तु दुःशीलैः साङ्घिकं पानभोजनं॥

Translation

It would be better to swallow the venom of a cobra or drink molten copper than for an immoral man to consume the food and drink provided by the Sangha.

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Verse 5.1.21.8

Sanskrit Text

यो हि नार्हति पिण्डाय नासौ पिण्डाय कल्प्यते। यस्य पिण्डीकृताः क्लेशा नारकाय स कल्प्यते॥

Translation

He who is not worthy of alms-food should not take it. He whose afflictions are gathered in a mass [unresolved] is destined for the hell realms.

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Verse 5.1.21.9

Sanskrit Text

येन वान्ता हताः क्लेशाः सर्पा इव बिलेशयाः। स भिक्षुः पिण्डभोजी स्यान् न स्त्रीदर्शनतत्परः॥

Translation

He who has vomited out and slain his afflictions like snakes in a hole—that monk is worthy of eating alms-food; he is not one intent on looking at women.

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Verse 5.1.21.10

Sanskrit Text

बन्धकं यदि चात्मानं कृत्वा पापेषु रज्यते। कथं स भिक्षुर् विज्ञेयः सङ्घरत्नप्रदूषकः॥

Translation

If one binds oneself to sin and delights in it, how can he be recognized as a monk? He is a polluter of the Sangha-Jewel.

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Verse 5.1.21.11

Sanskrit Text

यस्येष्टौ लाभसत्कारौ विषया यस्य संमताः। नारीदर्शनतत्काङ्क्षी न भिक्षुर् न गृही शठः॥

Translation

He who craves gain and honor, who esteems sensory objects, and longs for the sight of women—he is neither a monk nor a householder; he is a deceiver.

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Verse 5.1.21.12

Sanskrit Text

दग्धं क्लेशवनं यैर् हि वनं दग्धं यथाग्निना। ते द्विजास् ते च कल्याणा न रक्ताः पानभोजने॥

Translation

Those who have burned the forest of afflictions, just as a forest is burned by fire—they are the noble, spiritually reborn ones, not attached to food and drink.

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Verse 5.1.21.13

Sanskrit Text

नित्यं ग्रामोत्सुका गन्तुं नित्यं स्नानोत्सुकाः शठाः। परात्मवञ्चका मूढा मूढाः सद्धर्मवर्त्मनि॥

Translation

“The fools who are always eager to visit the village or are obsessed with [luxurious] bathing are deceivers. They deceive themselves and others, and remain lost on the path of the True Dharma.”

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Verse 5.1.21.14

Sanskrit Text

अरण्ये शान्तमनसो नित्यं ध्यानपरायणाः। ते द्विजास् ते च कल्याणाः कल्याणपथगोचराः॥

Translation

“Those with peaceful minds in the forest (araṇya), constantly devoted to meditation—they are the spiritually reborn and the virtuous ones, walking the sphere of the Wholesome Path.”

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Verse 5.1.21.15

Sanskrit Text

रमणीयाण्य् अरण्यानि न चात्र रमते मनः। वीतरागात्र रंस्यन्ते न तु कामगवेषिणः॥

Translation

“The forests are beautiful, yet the [unrefined] mind does not delight there. Those free from passion (vītarāga) will find delight there, but not those who are still hunting for sensual pleasures.”

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Verse 5.1.21.16

Sanskrit Text

साङ्कथयाभिरतो यस् तु रतो विषयतृष्णया। न यास्यति पुरं शान्तं यत्र मृत्युर् न विद्यते॥

Translation

“He who delights in idle gossip and is attached to the thirst for sensory objects will never reach the City of Peace (Nirvana) where death is no more.”

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Verse 5.1.21.17

Sanskrit Text

राजसेवी सुमृष्टाशी मद्यपः क्रोधनः सदा। भिक्षुनाम्ना वञ्चयते दायकान् ऋतचेतसः॥

Translation

“One who serves kings, eats refined food, drinks intoxicants, and is perpetually angry—such a person deceives honest donors under the mere name of a ‘monk’.”

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Verse 5.1.21.18

Sanskrit Text

उपायम् अभ्युपादाय राज द्वाराश्रिता हि ये। संरब्धा गृहिभिः सार्धं यन्नाशाद् वनम् आश्रिताः॥

Translation

Those who, resorting to various schemes, haunt the gates of kings and engage in disputes with householders—having taken refuge in the forest only because of the loss (of their worldly means)…

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Verse 5.1.21.19

Sanskrit Text

तत्स्वास्थ्यम् एव पुष्णन्ति वान्ताशैस् तैः समा मताः। पुत्रदारं परित्यज्य ये शन्तं वनम् आश्रिताः॥

Translation

..they merely nourish their own physical comfort. They are regarded as equal to those who eat their own vomit—those who, having ostensibly abandoned wife and son, took refuge in the peaceful forest.

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Verse 5.1.22

Sanskrit Text

स भिक्षुर् एतान् दोषान् प्रहाय, तत्त्वदर्शनतत्परो रूपा- दिस्कन्धतत्त्वदर्शी मोक्षाय घटते चरति, परिपृच्छति गुरुम्। मार्गामार्गतत्त्वज्ञ आर्याष्टाङ्गेन मार्गेण तं मोक्षपुरम् अन्वेषमाणः, मार्गारम्भशीलः समदर्शी निर्मलचित्तः शान्त- चित्तस् तम् एव मार्गम् आसेवते भावयते बहुलीकुरुते।

Translation

[The Pursuit of the City of Liberation] Having abandoned those faults and becoming devoted to the vision of reality, the monk—seeing the truth of the aggregates like form (rūpa)—strives for liberation, moves toward it, and questions his teachers.

Knowing the difference between the Path and the Non-Path, he seeks the City of Liberation via the Noble Eightfold Path. With a mind that is impartial, stainless, and peaceful, he dwells upon, cultivates, and develops that very path.

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Verse 5.1.23 – 5.1.24

Sanskrit Text

<5.1.23> तस्यास्य कुशलानास्रवकर्मपथसंयुक्तस्य “हीयते मारपक्षः। वर्धते सद्धर्मपक्षः,” इति ज्ञात्वा, भौमा यक्षा अन्तरीक्षचराणां यक्षाणां अभिनिवेदयन्ति।

<5.1.24> तेऽपि चतुर्णां महारज्ञां अभिनिवेदयन्ति। तेऽपि चत्वारो महाराजानः… पूर्ववद् यावत् … तुषितसंस्थितस्य मैत्रेयस्या- भिनिवेदयन्ति यामा देवाः। तुषिते ततोऽप्य् एको बोधिसत्त्वो ऽतीवानन्दतत्परः परनिर्मितवशवर्तिनां देवानाम् अभिनिवे- दयति: “अमुको जम्बूद्वीपात् कुलपुत्रः केशश्मश्रूण्य् अवतार्य काषायाणि वासांस्य् आच्छाद्य … पूर्ववत् …” अथ तुष्टतरमनसः परनिर्मितवशवर्तिनो देवाः: ” … पूर्ववत् …”

Translation

[The Cosmic News reaches the Peak] Because he is joined with the wholesome, untainted path of karma, it is known that: “The faction of Mara declines; the faction of the True Dharma grows.” Learning this, the Earth-dwelling Yakshas inform the Sky-dwelling Yakshas. They, in turn, inform the Four Great Kings… [and the news travels as before] …until the Yama gods inform Maitreya in the Tushita heaven.

Then, a Bodhisattva in Tushita, filled with supreme joy, announces it even to the gods of the Paranirmita-vaśavartin (the highest heaven of the Desire Realm): “A certain son of a noble family from Jambudvipa, having shaved his hair and beard and donned the saffron robes… [is practicing].” At this, the Paranirmita-vaśavartin gods are even more delighted.

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Verse 5.2.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: कथं स भिक्षुः पञ्चमं भूम्यन्तरम् आरोहोति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

[Entering the Fifth Stage] Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: How does that monk ascend the Fifth Stage? He observes through knowledge born of hearing or through the divine eye.

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Verse 5.2.2

Sanskrit Text

दश रूपीण्य् आयतनाण्य् अवलोकयति। कतराणि दश? तद्यथा: चक्षुरायतनं रूपायतनं श्रोत्रायतनं शब्दायतनं घ्राणा- यतनं गन्धायतनं जिह्वायतनं रसायतनं कायायतनं स्पर्शायतनं च। एतानि रूपिण्य् आयतनानि।

Translation

[The Ten Material Sense Bases] He observes the ten material sense bases (rūpiṇy āyatanāni). Which ten? They are as follows:

1. Eye Base (cakṣur-āyatana) & Form Base (rūpa-āyatana)

2. Ear Base (śrotra-āyatana) & Sound Base (śabda-āyatana)

3. Nose Base (ghrāṇa-āyatana) & Odor Base (gandha-āyatana)

4. Tongue Base (jihvā-āyatana) & Taste Base (rasa-āyatana)

5. Body Base (kāya-āyatana) & Tangible Base (spraṣṭavya-āyatana)

These are the material bases of existence.

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Verse 5.2.3.1

Sanskrit Text

अत्रावलोकयति: “कथं मम चक्षुरायतनं प्रतीत्य, रूपायतनं च प्रतीत्य, सञ्ज्ञा भवति?”

Translation

[The Origin of Perception] Here he observes: “How is it that depending on my eye-base (cakṣur-āyatana) and depending on the form-base (rūpa-āyatana), perception arises?”

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Verse 5.2.3.2

Sanskrit Text

स पश्यति: “चक्षुः प्रतीत्य, रूपं च प्रतीत्य, चक्षुर्- विज्ञानम् उत्पद्यते। त्रयाणां सन्निहितात् स्पर्शः, स्पर्शसहजा वेदनासञ्ज्ञाचेतना। तत्र या वेदना सा विन्दति। या चेतना सा चेतयति। तत्र या सञ्ज्ञा सा सञ्जानाति, यथा: ‘दीर्घम् इदं रूपम्।’ ‘ह्रस्वम् इदं रूपं।’ ‘प्रियम् इदं रूपम्।’ ‘अप्रियम् इदं रूपम्।’ ‘सनिदर्शनं सप्रतिघम् इदं रूपम्।’ ‘अनिदर्शनम् अप्रतिघम् इदं रूपम्।’” एवम् एकादशप्रकारं यावद् अविज्ञप्तिसञ्ज्ञकं रूपं विभजति।

Translation

[The Chain of Eye-Consciousness] He sees: “Depending on the eye and depending on form, eye-consciousness arises. From the meeting of these three, there is contact (sparśa). Born simultaneously with contact are feeling (vedanā), perception (saṃjñā), and volition (cetanā).

• There, feeling is that which experiences.

• Volition is that which intends.

• Perception is that which recognizes, such as: ‘This form is long,’ ‘This form is short,’ ‘This form is pleasant,’ ‘This form is unpleasant,’ ‘This form is visible and resistant,’ or ‘This form is invisible and non-resistant.‘”

In this way, he distinguishes form up to the eleven types, including “unmanifested” (avijñapti) perception.

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Verse 5.2.3.3

Sanskrit Text

एवं त्रयाणां सन्निपातात् स्पर्श उत्पद्यते, संस्प- र्शसहजा वेदनासञ्ज्ञाचेतना। तत्र चक्षुसंस्पर्शजा वेदनासञ्- ज्ञाचेतना: विन्दमानार्थो वेदनार्थः। सञ्जाननार्थः सञ्ज्ञार्थः। सञ्ज्ञा हि वेदनाकालं सञ्जानाति। मनः प्रतीत्य, एते धर्मा उत्प- द्यन्ते अन्योन्यलक्षणा अन्योन्यस्वभावाः। यथा दश महा- भौमा धर्माः, अन्यद् एव लक्षणं चेतनायाः: वितर्कमनसि- कारविचारस्मृतिवेदनासञ्ज्ञासञ्चेतनास्पर्शच्छन्दवीर्यसमाधिश् च। एत एकालम्बना अन्योन्यलक्षणाः। एवं लक्षणं वेदनाया अन्याद् एव लक्षणं सञ्ज्ञायाः। तद्यथा: सूर्यस्यैकालम्बना रश्मयोऽथवान्यस्वभावाः। एवम् एवान्यः स्वभावो वेद- नायाः, अन्यः स्वभावश् चेतनायाः।

Translation

[Distinct Characteristics of Mind] Thus, from the meeting of the three, contact arises, and with contact come feeling, perception, and volition. The meaning of feeling is “experiencing.” The meaning of perception is “identifying.” Perception identifies at the time of feeling. Depending on the mind, these phenomena arise with distinct characteristics and distinct natures.

Just as the Ten Universal Mental Factors (mahā-bhaumika dharmas) have different characteristics—namely:

1. Applied Thought (vitarka)

2. Attention (manasikāra)

3. Sustained Thought (vicāra)

4. Memory (smṛti)

5. Feeling (vedanā)

6. Perception (saṃjñā)

7. Volition (saṃcetanā)

8. Contact (sparśa)

9. Desire/Intention (chanda)

10. Energy/Samadhi (vīrya/samādhi)

These share a single object but have distinct characteristics. It is like the rays of the sun: they have one source but distinct individual natures. Even so, the nature of feeling is one thing, and the nature of volition is another.

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Verse 5.2.3.4

Sanskrit Text

स चक्षुःसंस्पर्शजवेदनासञ्ज्ञाचेतनातत्त्वज्ञश् च- क्षुर् एव रिक्तकं पश्यति, तुच्छकं पश्यति, असारकं पश्यति। सद्भूतदर्शी भिक्षुर् मार्गतत्त्वज्ञो मिथ्यादृष्टिविरहितः सम्यग्- दृष्टिपुरःसरस् तद् एव चक्षुःसहगतं मोहम् आविलीस्वभाव- भूतं प्रजहाति। मांसपिण्डतत्त्वदर्शी ” मेदपूयरुधिरा- श्रुनिलयम्” इति मत्वा, रागं प्रजहाति। “न नित्यम्” इति मत्वा नित्यदर्शी भवति। “मांसपिण्डम्” इति मत्वा, “अस्थिच्छिद्रगतं” विरज्यते। “स्नायुबन्धनम्” इति मत्वा। “परस्परायत्तम् इदं चक्षुरायतनम्” अवगच्छति। “नेह सारम् अस्ति,” निरात्मकम् अवैति। स ” सङ्क्षेपतो दुःखभूतम् इदं चक्षुः,” इति विजानन् पश्यन्, चक्षुरायतनाद् विरज्यते।

Translation

[Anatomical Deconstruction of the Eye] The monk, knowing the reality of feeling, perception, and volition born of eye-contact, sees the eye itself as empty, hollow, and essenceless. As a seer of what is real, the monk—knowing the truth of the path, free from wrong views, and led by Right View—abandons the delusion associated with the eye.

Seeing the eye as a mere lump of flesh, he thinks: “This is a residence for fat, pus, blood, and tears,” and thus he abandons passion. Thinking “it is not permanent,” he becomes a seer of the [true] permanent (Nirvana). Seeing it as a lump of flesh “located in a hole in the bone,” he becomes detached. Thinking of it as “a binding of sinews,” he understands: “This eye-base is dependent on other things.” He knows: “There is no essence here; it is without a Self.” Realizing “briefly, this eye is suffering,” he becomes detached from the eye-base.

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Verse 5.2.3.5

Sanskrit Text

स चक्षुरायतनं यथावद् अवगच्छन्, रूपम् अपि विचारयति: ” सचेत् तद् रूपं प्रियाप्रियाव्याकृतम् अभूतं परि- कल्प्यते, किम् अत्र सारम् अस्ति? किं शुचिं किं नित्यं किं सुखम् अस्ति?” स रूपं पश्यञ् जानन् विमृशं लभते: “नेह रूपं सारम् अस्ति। सङ्कल्पमात्रकम् एवेदं रूपं प्रियाप्रियम्। नेह प्रियो वाप्रियो वा भावोऽस्ति। केवलम् अयं लोकः प्रीतिक्रोध- सङ्कल्पगृहीतः ‘प्रियं द्वेष्यम्’ इति वा मन्यते।”

Translation

[The Deconstruction of Form] Correctingly understanding the eye-base, he also investigates form: “If form is imagined as pleasant, unpleasant, or neutral—what essence is there in that? What is pure, what is permanent, or what is happy?”

Observing and investigating form, he realizes: “There is no essence in form. This pleasant or unpleasant form is mere conceptualization (saṅkalpa-mātraka). In reality, there is no ‘pleasant’ or ‘unpleasant’ state. It is only because this world is gripped by concepts of attachment and anger that it thinks ‘this is pleasant’ or ‘this is hateful.‘”

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Verse 5.2.4.1

Sanskrit Text

स चक्षुरूपायतनम् अवलोक्य, श्रोत्रशब्दायतनम् अवलो- कयति। स शब्दं प्रत्यवेक्षते: शब्द उत्पन्न इन्द्रियविषये प्रपतति। ततः श्रोत्रं च प्रतीत्य, शब्दं च प्रतीत्य, तज्जं च मनसिकारं प्रतित्य, श्रोत्रविज्ञानम् उत्पद्यते। त्रयाणां सन्निपातात् स्पर्शः स्पर्शसहजा वेदनासञ्ज्ञाचेतना। तत्र स्पर्श- सहजा वेदना यश् चेतयति सञ्ज्ञावत्, यथा: “दीर्घम् इदं लक्षणम्। विप्रकर्षात् प्रत्ययाच् छोब्दोऽयम् आगतः कर्म- शोभनः सूक्ष्म औदारिकः प्रियाप्रियो वा।” शब्दम् आगतं प्रतिवेदयति सञ्चेतयति, सञ्ज्ञया विभजति, मनोविज्ञानेन विजानाति, वेदनाया वेदयति, काङ्क्षया विचारयति। स श्रोत्र- शब्दायतनम् अभिनिवेशयमानो विमृशति। विमृशमाणो विचारयति। विचारयमाणः प्रतिसंवेदयते: “नेह स्वभावतः शब्दः प्रियो वाप्रियो वा संविद्यते। केवलं सङ्कल्पकमात्रम् एवेदम्। प्रिया- प्रियोऽयं शब्द इति नायं शब्दः स्वभावतो नित्यो वा ध्रुवो वा शाश्वतो वा सुखो वा सारो वा सात्मको वा निरात्मको वा। केवलं रागद्वेषमोहाः प्रियापिर्योऽयं शब्द” इति।

Translation

[The Mechanics of Sound] Having observed the eye and form bases, the monk now observes the ear-base (śrotrāyatana) and the sound-base (śabdāyatana). He investigates: sound is produced and falls within the scope of the sense organ.

Then, depending on the ear, the sound, and the attention (manasikāra) born of them, ear-consciousness (śrotra-vijñāna) is produced. From the meeting of these three, there is contact (sparśa). Born simultaneously with contact are feeling, perception, and volition.

[The Role of Perception and Mind] There, feeling experiences while perception identifies the characteristics:

• “This is a long mark.”

• “This sound has arrived from a distance.”

• “This is wholesome karma.”

• “This is subtle or gross, pleasant or unpleasant.”

He experiences the incoming sound, intends toward it, distinguishes it through perception, recognizes it through mind-consciousness, feels it through feeling, and investigates it through inquiry.

[The Insight into Emptiness] Reflecting and investigating, he realizes:

“In its own nature, no sound is inherently pleasant or unpleasant. This is mere conceptualization (saṅkalpa-mātram). This sound—labeled ‘pleasant’ or ‘unpleasant’—is not naturally permanent, stable, eternal, happy, essential, or possessed of a self. It is only because of passion, hatred, and delusion that a sound is perceived as pleasant or unpleasant.”

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Verse 5.2.4.2

Sanskrit Text

स शब्दश्रोत्रायतनम् अभिसंतर्कयन्, शब्दं श्रुत्वा, न संमुह्यते न संरज्यते, न रागम् अवगच्छति। स श्रोत्र- शब्दायतनम् अभिसमीक्ष्य, न श्रोत्रविज्ञाने संरज्यते, नापि रागम् उपैति: ” न हि श्रोत्रविज्ञानस्य, न मम श्रोत्रविज्ञानम्।” एवं स्पर्शो वेदनासञ्ज्ञाचेतना च।

Translation

[The Freedom of Non-Identification] Thoroughly investigating the ear and sound bases, even upon hearing a sound, he is not deluded, not attached, and does not succumb to passion. Having examined these bases, he is not attached to ear-consciousness, nor does he fall into greed, thinking:

“Ear-consciousness is not ‘it’ [a self], and ear-consciousness is not ‘mine’.”

He applies this same realization to contact, feeling, perception, and volition.

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Verse 5.2.5.1

Sanskrit Text

पुनर् अपि स भिक्षुः घ्रा नगन्धायतनम् अवैति: “घ्राणं प्रतीत्य, गन्धं प्रतीय, तज्जं च मनस्कारं प्रतीत्य, घ्राणविज्ञानम् उत्पद्यते।” सन्निकृष्टविप्रकृष्टप्रिया- प्रियं सुगन्धं दुर्गन्धं वातसंश्लेषविश्लेषं प्रतिग- न्धं जिघ्रते। तत्र घ्राणायतनं गन्धो बहिर्धस् तम् उपैति। त्रयाणां सन्निपातात् स्पर्शः स्पर्शसहजा वेदना सञ्ज्ञा संस्का- राणां चेतना। तत्रानुभवलक्षणा वेदना। सञ्जाननालक्षणा सञ्ज्ञा। घ्राणगन्धायतन अवलोक्याध्यात्मिकः स्पर्शलक्ष- णः स्पर्शः। स्पर्शसञ्जाननालक्षणा सञ्ज्ञा। सञ्ज्ञासञ्चेतनल- क्षणा चेतना: “एकक्षणावलम्बना एते धर्माः पृथक्- कार्याण्य् आरभन्ते, तद्यथान्योन्यनिःस्वभावात्। यथा दश महाभौमा धर्माः … पूर्ववत् … तथा सर्व एते धर्माः पृथग्लक्षणाः, न चैकस्मिन् क्षेणे एकं कार्यम् आरभन्ते।”

Translation

[The Olfactory Process] Again, that monk understands the nose-base (ghrāṇāyatana) and the odor-base (gandhāyatana): “Depending on the nose, depending on an odor, and depending on the attention born of them, nose-consciousness (ghrāṇa-vijñāna) is produced.”

He smells nearby or distant odors—pleasant or unpleasant, sweet or foul—whether the air carries them toward or away from him. The nose-base is internal; the odor is external. From the meeting of these three, there is contact (sparśa). Simultaneously with contact come feeling, perception, and volition (cetanā).

• Feeling has the characteristic of experiencing.

• Perception has the characteristic of identifying.

He observes the spiritual nature of the nose and odor bases. He sees that these factors—Contact, Perception, and Volition—arise in a single moment (eka-kṣaṇa). Though they share one object, they perform distinct functions, having no intrinsic nature of their own (niḥsvabhāva). Just like the Ten Universal Mental Factors, they work together but remain distinct in their characteristics.

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Verse 5.2.5.2

Sanskrit Text

स भिक्षुर् घ्राणगन्धायतनतत्त्वज्ञस् तत्त्वत एवान्वे- षयति: ” किम् अत्र सारं नित्यं ध्रुवं शाश्वतम्? विपरिणाम- धर्मिकस्यायतनस्यानित्यदुःखशून्यानात्मकम्।” घ्राणग- न्धायतनं ज्ञात्वा,“सर्वं नैतन् मम। नास्याहम्,” इति मत्वा, “केवलं सङ्कल्पमात्रकम् एवेदं घ्राणगन्धायतनं येन बाध्यन्ति सर्वबालपृथग्जनाः मन्दबुद्धयः,” प्रकारोऽयं प्रत्यवेक्ष्यते।

Translation

[The Insight into Smell] The monk, knowing the reality of the nose and odor bases, searches for the truth: “Is there any essence here? Anything permanent, stable, or eternal?” He finds only an aggregate of changing phenomena that is impermanent, painful, empty, and non-self.

Knowing the nose and odor bases, he thinks: “All this is not mine. I am not this.” He realizes: “The nose and odor bases are mere conceptualization (saṅkalpa-mātraka), by which all foolish worldlings and those of dull intellect are oppressed.”

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Verse 5.2.6.1

Sanskrit Text

पुनर् अपि स भिक्षुर् जिह्वायतनम् अन्वेषयते: “जिह्वां च प्रतीत्य, रसं च प्रतीत्य, तज्जं च मन्सिकारं प्रतीत्य, जिह्वाविज्ञानम् उत्पद्यते। त्रयाणां सन्निपातात् स्पर्शः, स्पर्शसहजा वेदनासञ्ज्ञाचेतना। तत्रानुभवलक्षणा वेदना। सञ्जाननालक्षणा सञ्ज्ञा निमित्तावलम्बनी। तद् एते धर्माः स्वलक्षणसामान्य- लक्षणसम्भूताः पृथक्कार्याण्य् आरभन्ते, सर्वे चैकार्थप्रसा- धकाः। तद्यथा: नाडिं च प्रतीत्य, सन्दंशं च प्रतीत्य, तुषोदकं च प्रतीत्य, सुवर्णकारं च प्रतीत्य, एकम् अङ्गुली- यकम् वा क्रियते, हस्ताभरणं वा। विलक्षणाश् च ते सर्वे धर्माः। तद्वद् एते हि जिह्वायतने,” जिह्वाधर्मायतनं रसाय- तनं च लभते।

Translation

[The Alchemy of Taste] Next, the monk investigates the tongue-base (jihvāyatana): “Depending on the tongue, depending on a taste, and depending on the attention born of them, tongue-consciousness (jihvā-vijñāna) is produced.” From the meeting of these three, there is contact, and with contact come feeling, perception, and volition.

Feeling experiences; perception identifies the marks of the object. He sees that these phenomena, produced with their own specific and general characteristics, perform distinct tasks yet accomplish a single goal.

[The Goldsmith Analogy] He uses an analogy: Just as a goldsmith—depending on a blowpipe (nāḍi), tongs (sandaṃśa), and tempering water (tuṣodaka)—creates a single ring or ornament; even though all those elements have different characteristics, they work together. In the same way, the various factors of the tongue-base work together to produce the experience of taste.

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Verse 5.2.6.2

Sanskrit Text

पुनर् अपि जिह्वायतनतत्त्वदर्शी स भिक्षुर् एवं प्रत- र्क यति: “अस्ति जिह्वारसायतने नित्यसुखशुचिसात्मकं वा किञ्चित्?” सर्वथा विचिन्वन्, सूक्ष्मम् अप्य् एकं धर्मं न लभते। स एवं लक्षणयुक्तः स्यात्, स जिह्वारसायतनाद् विरज्यते: “स यत्र कृत्स्नोऽयं सत्त्वसमुद्रो मज्जते संरज्यते, परस्परेण मनुष्यदेवनरकतिर्यक्प्रेताः पञ्चगतयो निरुध्यन्ते मज्जन्ते विरुध्यन्ते।” स जिह्वारसायतननिर्मुक्तः: “न मम जिह्वा- यतनम्, नाहं जिह्वारसायतनस्य। नाहं नित्यो ध्रुवः शाश्वतो वाविपरिणामधर्मः, नापि जिह्वारसायतनम्।” तस्माद् अपि विरज्यते।

Translation

[The Insight into Taste] The monk, seeing the reality of the tongue-base, reflects: “Is there anything permanent, happy, pure, or a ‘Self’ in the tongue and taste?” Searching thoroughly, he does not find even a single subtle phenomenon that fits that description.

Equipped with this insight, he becomes detached from the tongue and taste bases. He realizes: “This is the place where the entire ocean of beings is drowned and attached.” Because of the craving for taste, beings in the five destinies—humans, gods, hell-beings, animals, and hungry ghosts—are bound, submerged, and obstructed.

Being freed from the tongue and taste, he declares: “The tongue-base is not mine; I do not belong to the tongue-base. I am not permanent, stable, or eternal, and neither is the tongue.” Thus, he becomes detached.

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Verse 5.2.7

Sanskrit Text

पुनर् अपि स भिक्षुः कायस्प्रष्टव्यायतनम् अवलोकयति। स पश्यति: “कायं प्रतीत्य, स्प्रष्टव्यं चोत्पद्यते कायविज्ञानम्। त्रयाणां सन्निपातात् स्पर्शः, स्पर्शसहजा वेदना सञ्ज्ञा चेतना च।” एते धर्माः पूर्ववज् ज्ञेयाः। यथा चक्षुरिन्द्रियेष्व् आयतनेषु लोकः, तथैव कायस्पर्शायतनेऽपि बोद्धव्याः।

Translation

[The Deconstruction of Touch]

Again, that monk observes the body-base (kāyāyatana) and the tangible-base (spraṣṭavyāyatana). He sees:

“Depending on the body and the tangible, body-consciousness arises. From the meeting of these three, there is contact; born simultaneously with contact are feeling, perception, and volition.”

These phenomena are to be understood exactly as described before. Just as the world of the eye-sense-bases was analyzed, so too should the body-contact-base be understood.

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Verse 5.2.8.1

Sanskrit Text

पुनर् अपि स योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: कथं स भिक्षुर् दश रूपीण्य् आयतनानि अवलोक्य, धर्मायतनतत्त्वदर्शी धर्मायतनम् अवलोकयति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

[Transition to the Dharma-Base]

Furthermore, the practitioner of yoga dwells observing phenomena within spiritual phenomena: How does that monk—having observed the ten material bases—now observe the Dharma-base (dharmāyatana), seeing the reality of phenomena? He sees through knowledge born of hearing or through the divine eye.

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Verse 5.2.8.2

Sanskrit Text

” धर्मायतनसङ्गृहीतास् त्रयो धर्माः: प्रतिसङ्ख्याय- निरोधोऽप्रतिसङ्ख्यायनिरोध आकाशं च। तत्र धर्मो यत् किञ्चिद् अविद्यमानम्, तद् धर्मसङ्गृहीतं कृत्वा, आकाशायतनं भवति। प्रतिसङ्ख्यानिरोधो निर्वाणम्। प्रतिसङ्ख्या नाम प्र- ज्ञाम् अनेकविधां साक्षीकृत्वा, विहरति। प्रतिसङ्ख्यानं कृत्वा, क्लेशान् विधमति क्षपयति नाशयति, पर्यावृणीकुरुते सर्वान् आस्रवान्। अप्रतिसङ्ख्यानिरोधः:  अप्रतिसङ्ख्या नाम यद् अज्ञ- नं यन् न जानाति न सम्प्रतिवेदयति न जानीते न संबु- ध्यते न प्रतर्कयते। परम्परविज्ञानशतसहस्राण्य् उत्पन्नानि नश्यन्ति, चक्षुःश्रोत्रघ्राणजिह्वाकायमनोविज्ञानानि। तेषां ध्व- स्तानां न पुनरुत्पादः, एष अप्रतिसङ्ख्यायनिरोधः। तृतीयम् आकाशम्। एते त्रयो धर्मा अजाता नित्या। अध्वनाप्य् एते न जाता न जनिष्यन्ते न जायन्ते।”

Translation

[The Three Unconditioned Phenomena]

There are three phenomena (dharmas) included within the sphere of mental objects (dharmāyatana): cessation through discernment (pratisaṃkhyā-nirodha), cessation not through discernment (apratisaṃkhyā-nirodha), and space (ākāśa). Therein, whatever phenomenon is non-existent, having been categorized as a mental object, becomes the sphere of space.

Cessation through discernment is Nirvāṇa. ‘Discernment’ refers to dwelling having personally realized manifold wisdom. Having practiced discernment, one scatters, exhausts, and destroys the afflictions, and turns back all outflows (āsravas).

Cessation not through discernment: ‘Non-discernment’ is that non-knowing—where one does not know, does not experience, does not perceive, does not awaken, and does not reflect. Hundreds of thousands of successive consciousnesses—the eye, ear, nose, tongue, body, and mind consciousnesses—having arisen, perish. Once they have been destroyed, there is no further arising; this is cessation not through discernment.

The third is space. These three phenomena are unborn and eternal. Even in terms of time, they were not born, they will not be born, and they are not being born.

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Verse 5.2.10

Sanskrit Text

“तत्र रूपिजगद् दश रूपीण्य् आयतनानि। तत्र कथम् अनिदर्शनाप्रतिघेन चक्षुर्विज्ञानेन सप्रतिघं सनिदर्शनं रूपं उपलभ्यते? एवं श्रोत्रविज्ञानेनानिदर्शनाप्रतिघेन क- थं शब्दो गृह्यते? एवं घ्राणविज्ञानेनानिदर्शनेनाप्रति- घेन कथं गन्धो गृह्यते? एवं जिह्वाविज्ञानेनाप्रतिघेना- निदर्शनेन कथं रसो गृह्यते? एवं कायविज्ञानेनानिदर्शने- नाप्रतिघेन कथं स्प्रष्टव्यो गृह्यते? एवं एतानि बाह्यानि पञ्चायतनानि अध्यात्मिकानि पञ्चायतनानि। कथम् अनिदर्शना- प्रतिघानां सनिदर्शनसप्रतिघानां चायतनानां उपलब्धिर् भवति?”

Translation

“In that regard, the material world consists of ten material spheres (āyatanas). Here, how is a visible and resistant form perceived by an eye-consciousness that is invisible and non-resistant? Similarly, how is sound grasped by an invisible and non-resistant ear-consciousness? How is odor grasped by an invisible and non-resistant nose-consciousness? How is taste grasped by a non-resistant and invisible tongue-consciousness? How is the tangible grasped by an invisible and non-resistant body-consciousness? Thus, there are these five external spheres and five internal spheres. How does the perception of visible and resistant spheres occur through those that are invisible and non-resistant?”

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Verse 5.2.11.1

Sanskrit Text

स पश्यति भिक्षुः: “यावद् विविधम् आलम्बनं भ- वति, तावद् विविधम् एव विज्ञानम् उत्पद्यते, मुद्राप्रति- मुद्रकवत्। तत्र विसदृशा मुद्रायस्य् अकठिनं मुद्रकम्। मृदु सातप्तकठिनम्। कठिनाकठिनयोः प्रतिमुद्रा उत्पद्यते। एवम् एवानिदर्शनाप्रतिघं विज्ञानं सनिदर्शनप्रतिघम् आलम्बनं गृह्णीते। तृतीयं प्रतिमुद्रकम् उत्पद्यते। विसदृश्- आनां सर्वेषां विसदृशम् उपलभ्यते। एवं विसदृशे विस- दृशम् उत्पद्यते। प्रथमा कोटिः।

Translation

That monk sees: “Insofar as the object is diverse, the consciousness arises as equally diverse, like a seal and its impression (mudrā-pratimudraka). There, the seal is different, and the medium for the impression is soft. The soft is heated and becomes hard. An impression arises from the interaction of the hard and the soft. In the same way, invisible and non-resistant consciousness grasps a visible and resistant object. A third thing—the impression—is produced. Among all dissimilar things, a dissimilar result is obtained. Thus, from the dissimilar, the dissimilar arises. This is the first mode (koṭi).”

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Verse 5.2.11.2

Sanskrit Text

“द्वितीया कोटिः: सदृशैः सदृशम् उत्पद्यते। तद्यथा: शुक्लैस् तन्त्रभिः शुक्लं वस्त्रं पटसञ्ज्ञकम्।

Translation

“The second mode: from the similar, the similar is produced. For example: from white threads, a white cloth—known as a garment—is produced.”

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Verse 5.2.11.3

Sanskrit Text

“तृतीया कोटिः: विधुराद् विधुरम् उत्पद्यते। तद्यथा- रणिभ्यो वह्निः, काष्ठाग्न्योर् विरोधो दृष्टः।

Translation

“The third mode: from the opposite, the opposite is produced. For example: fire is produced from rubbing sticks; a contradiction is seen between the wood and the fire.”

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Verse 5.2.11.4

Sanskrit Text

“चतुर्थी कोटिः: अच्छाद् घनं जायते। यथा क्षीराद् अच्छाद् घनं दधि, तदेवम् असदृशैर् अपि भावैश् चक्षुर्- विज्ञानादिभिर् हेतुप्रत्ययविशेषैश् चक्षुर्विज्ञानादय उत्पद्यन्ते।”

Translation

“The fourth mode: from the thin, the thick is born. Just as from liquid milk, thick curds arise; in this way, through specific causes and conditions, eye-consciousness and the rest arise even from dissimilar states.”

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Verse 5.2.12.1

Sanskrit Text

धर्मावबोधाभिरतो ध्यानारामविहारवान्। तत्त्वलक्षणसम्बोधात् प्राप्नुयात् पदम् उत्तमम्॥

Translation

One who delights in the awakening to the Dharma, dwelling in the garden of meditation, attains the supreme state through the full realization of the characteristics of reality.

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Verse 5.2.12.2

Sanskrit Text

मैत्रारामो हि सततम् उद्युक्तो धर्मगोचरे। कायलक्षणतत्त्वज्ञो भिक्षुर् भवति तत्त्वतः॥

Translation

Always dwelling in the “garden” of loving-kindness (maitrī), ever-diligent in the sphere of the Dharma, and knowing the reality of the body’s characteristics—such a one is a monk in truth.

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Verse 5.2.12.3

Sanskrit Text

योनिशे तु मतिर् यस्य कामक्रोधैर् न हन्यते। स “भिक्षुर्” इति विज्ञेयो विपरीतस् ततोऽन्यथा॥

Translation

He whose mind is fixed on proper attention (yoniśo manasikāra) and is not “slain” by desire or anger—he is to be known as a “monk.” One who is the opposite of this is something else entirely.

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Verse 5.2.12.4

Sanskrit Text

सर्वभूतदयाशान्तः सर्वसङ्गविवर्जितः। सर्वबन्धननिर्मुक्तो भिक्षुर् भवति तत्त्ववित्॥

Translation

Peaceful through compassion for all beings, abandoned of all attachments, and freed from all bonds—the knower of truth becomes a [true] monk.

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Verse 5.2.12.5

Sanskrit Text

कर्मण्यं यस्य विज्ञानं विषयैर् यो न हन्यते। निर्मलः स्यात् कनकवत् सन्तुष्टो भिक्षुर् उच्यते॥

Translation

One whose consciousness is pliant and workable (karmaṇya), who is not struck down by sensory objects, and is stainless like refined gold—such a contented one is called a monk.

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Verse 5.2.12.6

Sanskrit Text

प्रियाप्रियैर् मनो यस्य न लेपम् अनुगच्छति। स कल्याणविधिर् ज्ञेयः सर्वदोषविवर्जितः॥

Translation

He whose mind does not become “smeared” by the pleasant or the unpleasant is a master of virtuous methods, freed from all faults.

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Verse 5.2.12.7

Sanskrit Text

अनुपाक्रुष्टचारित्रो धर्मशिलो जितेन्द्रियः। अहीनस्त्वो मतिमान् भिक्षुर् भवति तादृशः॥

Translation

Possessing unblemished character, devoted to the Dharma, senses conquered, of unfailing spirit (ahīnasattva), and wise—such is the nature of a monk.

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Verse 5.2.12.8

Sanskrit Text

शास्त्रे शास्त्रार्थविज्ञाने मतिर् यस्य सदा रता। न पानभोजनरतः स भिक्षुः शान्तमानसः॥

Translation

One whose mind always delights in the Sacred Texts (śāstra) and the understanding of their meaning—rather than in the pleasure of food and drink—possesses a peaceful mind.

Verse 5.2.12.9

Sanskrit Text

वनारण्यविहारेषु श्मशानतृणसंस्तरे। रमते यस्य तु मनो भिक्षुर् भवति तादृशः॥

Translation

He whose mind finds joy in the dwellings of the forest wilderness, or on a bed of grass in a cremation ground (śmaśāna)—such a person is a monk.

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Verse 5.2.12.10

Sanskrit Text

दोषाणां कर्मतत्त्वज्ञः फलविच् च विशेषतः। हेतुप्रत्ययतत्त्वज्ञो भिक्षुः स्याद् वीतकिल्बिषः॥

Translation

Knowing the reality of karma and its faults, and especially knowing the ripening of its fruits, the knower of the reality of causes and conditions (hetu-pratyaya) becomes a stainless monk.

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Verse 5.2.12.11

Sanskrit Text

हतकिल्बिषकान्तारो हतदोषो जितेन्द्रियः। पुनर्भवविधिज्ञो यः स भिक्षुः शान्तमानसः॥

Translation

Having destroyed the “wilderness of stains,” having slain all faults with conquered senses, and knowing the mechanism of rebirth (punarbhava-vidhi)—that monk possesses a truly peaceful mind.

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Verse 5.2.12.12

Sanskrit Text

नोत्कर्षे हृष्टहृदयो निन्दया नैव कम्प्यते। समुद्रतुल्यगाम्भीर्यो योगविद् भिक्षुर् उच्यते॥

Translation

Not delighted in heart by praise, nor shaken by blame; possessing a depth equal to the ocean—such a person is called a monk skilled in yoga.

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Verse 5.2.12.13

Sanskrit Text

अविकत्थको दृढमतिः शलक्ष्णवादी न लोलुपः। कालवादी समो दक्षः स भिक्षुः शान्त उच्यते॥

Translation

Not a boaster, firm in mind, soft-spoken, not greedy, speaking at the right time, impartial, and skilled—such a monk is called peaceful.

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Verse 5.2.12.14

Sanskrit Text

कामधातूपगान् हेतून् रूपधातौ तथैव च। आरूप्येषु च तत्त्वज्ञः शास्त्रविद् भिक्षुर् उच्यते॥

Translation

Knowing the causes leading to the Desire Realm ($K\bar{a}madh\bar{a}tu$), the Form Realm ($R\bar{u}padh\bar{a}tu$), and the Formless Realms ($\bar{A}r\bar{u}pya$); a knower of scripture—he is called a monk.

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Verse 5.2.12.15

Sanskrit Text

न लौकिककथासक्तः सक्तो दोषवधे सदा। विषवद् यस्य विषयाः स भिक्षुर् देशितो जिनैः॥

Translation

Not attached to worldly talk, always intent on the destruction of faults; one for whom sensory objects are like poison—he is the monk taught by the Victors (Jinas).

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Verse 5.2.12.16

Sanskrit Text

पङ्कवद् यस्य कामेषु मतिर् भवति नित्यशः। स निर्मुक्तमतिर् धीमान् मुक्तः संसारबन्धनैः॥

Translation

One whose mind always regards desires as mud (paṅka); that wise man with a liberated mind is freed from the bonds of Samsara.

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Verse 5.2.12.17

Sanskrit Text

ध्यानाध्ययनकर्मण्यः कौसीद्यं यस्य दूरतः। हितकारि च सत्त्वानाम् आरण्यो भिक्षुर् उच्यते॥

Translation

Efficient in meditation and study, with laziness kept far away, a benefactor of all beings—such is called a forest-dwelling monk.

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Verse 5.2.12.18

Sanskrit Text

प्रश्नोत्तरमतिर् यस् तु प्रतिभावञ् जितेन्द्रियः। स धार्मकथिको ज्ञेयो विपरीतस् तृणैः समः॥

Translation

Possessing a mind ready with answers, eloquent, and with conquered senses—he is to be known as a Dharma-preacher (dhārmakathika). One who is the opposite is like mere grass.

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Verse 5.2.12.19

Sanskrit Text

कायक्लमैर् यस्य मतिः सर्वथा नैव खिद्यते। सर्वकृत्यकरो ज्ञेयः सङ्घोपचयतत्परः॥

Translation

One whose mind is not exhausted by physical hardships, who performs all duties and is intent on the prosperity of the Sangha.

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Verse 5.2.12.20

Sanskrit Text

न पङ्यार्थं न भोगार्थं यशोर्थं कुत एव तु। सङ्घकार्ये मतिर् यस्य स मुक्तः सर्वबन्धनैः॥

Translation

Not for the sake of wealth, nor for enjoyment, and certainly not for fame—one whose mind is set on the work of the Sangha is freed from all bonds.

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Verse 5.2.12.21

Sanskrit Text

न सर्वगार्थं व्रतं यस्य न लाभार्थं यशे न च। निर्वाणार्थक्रियाः सर्वाः स भिक्षुः शान्त उच्यते॥

Translation

His vows are not for the sake of heaven (svarga), nor for gain or fame. All his actions are for Nirvana—such a monk is called peaceful.

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Verse 5.2.12.22

Sanskrit Text

पापेभ्यो नित्यविरतः सत्क्रियासु रतः सदा। न पापमित्रसंसर्गी भिक्षुः स्याद् बुद्धशासने॥

Translation

Always recoiling from sins, always delighting in good deeds, and not associating with evil friends—such should be a monk in the Buddha’s Teaching.

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Verse 5.2.12.23

Sanskrit Text

मैत्र्या भावितचित्तस्य दक्षस्य ऋजुचेतसः। शिक्षापदेष्व् अखण्डस्य निर्वाणं नातिदूरतः॥

Translation

For one whose mind is cultivated with loving-kindness (maitrī), who is skilled, upright, and whose precepts (śikṣāpada) are unbroken—Nirvana is not far off.

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Verse 5.2.12.24

Sanskrit Text

जरामरणभीतस्य संसारविमुखस्य च। ध्यायिनो ह्य् अप्रमत्तस्य निर्वाणं नातिदूरतः॥

Translation

For the meditator who fears old age and death, who has turned away from Samsara, and who is heedful (apramatta)—Nirvana is not far off.

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Verse 5.2.12.25

Sanskrit Text

अनित्यताविधिज्ञस्य शूयानात्मक्रियासु च। ध्यानोत्कर्षविधिज्ञस्य निर्वानं नातिदूरतः॥

Translation

For the knower of the laws of impermanence (anityatā), who acts in accordance with emptiness and non-self (śūnyānātma), and knows the heights of meditation—Nirvana is not far off.

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Verse 6.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विह- रति: कथं स भिक्षुः पञ्चमाद् भूम्यन्तरात्  षष्टं भूम्य्- अन्तरम् आक्रामति? स पश्यति श्रुत्मयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

6.1: The Practitioner’s Transition Furthermore, the practitioner of yoga dwells observing phenomena within internal phenomena. How does that monk advance from the fifth level to the sixth level? He perceives [this] through knowledge acquired from learning or with the “divine eye”:

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Verse 6.2

Sanskrit Text

स भिक्षुर् अधिमुक्तश् चतुःकोतिकेषु: “कथम् अमी धर्माः सदृशानां हेतवो भवन्ति, विसदृशा विसदृशानाम्, नैव सदृशा नासदृशानाम्, अर्धसदृशा अर्धसदृशनाम्?

Translation

6.2: The Four Points of Causality That monk is focused on the four logical points: “How do these phenomena act as causes for like results, unlike for unlike, neither like for unlike, and half-like for half-like?”

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Verse 6.3.1

Sanskrit Text

” कथं सदृशानां सदृशा हेतवो भवन्ति? तद्यथा: व्रीहिर् हेतुभूतो व्रीहिर् एवोत्पद्यते। एवम् एवाध्यात्मिके शुभे कर्मणि सदृशम् एव फलम् उत्पद्यते देवमनुष्येषु; प्रथमा कोटिः।

Translation

6.3.1: The First Point (Like produces Like) “How are like things the causes of like results? For example: when rice is the cause, only rice is produced. In the same way, from internal virtuous karma, a corresponding result arises among gods and humans; this is the first point.”

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Verse 6.3.2

Sanskrit Text

“विसदृशानां विसदृशा हेतवो भवन्ति। तद्यथा: म- धुरात् क्षीराद् अम्लदध्य् उत्पद्यते। एवम् एवाध्यात्मिकेऽपि प्रियैर् इष्टैर् इहलौकिकैः साङ्क्लेशिकैः कृतैः, शब्दस्पर्शरसरूपग- न्धैः कृतैः, अम्लभूतो दधिवद् अनिष्टोऽकान्तमनापः फल- विपाक उत्पद्यते नरकप्रेततिर्यक्षु; द्वितीया कोटिः।

Translation

6.3.2: The Second Point (Transformation into the Unpleasant) “Unlike things are the causes of unlike results. For example: from sweet milk, sour curd is produced. In the same way, regarding internal matters, from actions that are pleasant and desired but worldly and defiled—performed through sound, touch, taste, form, and smell—an unpleasant, disagreeable, and repulsive ripening of fruit arises like sour curd in the realms of hell, hungry ghosts, and animals; this is the second point.”

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Verse 6.3.3

Sanskrit Text

” नासदृशानां नैव सदृशा हेत वो भवन्ति। तद्- यथा: नीलानीलयोगाद् असदृशो नाम वर्ण उत्पद्यते। एवम् एवा- ध्यात्मिकेऽपि कर्मफलविपाके न कर्मफलस्य सदृशो भवति, न फलकर्मणः। तद्यथा: मिथ्यादृष्टिका याज्ञिकाः पशून् हन्ति स्वर्गलोभेन। तेन नरकं गच्छन्ति; तृतिया कोटिः।

Translation

6.3.3: The Third Point (The Disparity of Wrong Views) “Neither like nor unlike things act as causes. For example: from the union of blue and a different color, a color of a different name is produced. In the same way, in the ripening of the fruit of internal karma, the result is not like the karma, nor is the karma like the result. For example: sacrificers with wrong views kill animals out of a greedy desire for heaven. Because of that [act of killing], they go to hell; this is the third point.”

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Verse 6.3.4

Sanskrit Text

” अर्धसदृशानाम् अर्धसदृशा हेतवो भवन्ति। शुक्लैः सूक्ष्मैस् तन्त्रभिः शुक्ल एव स्थूलः पट आरभ्यते। सूक्ष्म- स्थूल योश् च सदृसं तत्त्वम् अस्ति। एवम् एव अर्धसदृशानाम् अर्धसदृशा हेतवो भवन्ति। सूक्ष्मभूतैर् अशुभैः कर्मभिः, संबृहितैर् महानारकेयैः कर्मभिः क्रियते; चतुर्था कोटिः।”

Translation

6.3.4: The Fourth Point (The Multiplication of Subtle Acts) “Half-like things are the causes of half-like results. From white, subtle threads, a white but coarse cloth is produced. Between the subtle and the coarse, there is a common essence (the color white). In the same way, half-like things are causes for half-like results. By subtle unwholesome actions, which are then accumulated and magnified, great hellish karmas are created; this is the fourth point.”

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Verse 6.4

Sanskrit Text

स भिक्षुः कर्मफलगमनागमनक्रियाम् अनुविचिन्त्याव- लोक्य, कर्मफलचक्रवद् भवगतिचतुःकोटिं चिन्तयति: ” स्यात् कर्म यद् अप्राप्तं निकायसहगतं पुरुषं पीडयति; प्रथमा कोटिः। स्यात् कर्म यत् प्राप्तं पुरुषान् पीडयति; द्वितीया कोटिः। स्यात् यत् कर्म प्राप्तं चाप्राप्तं च पीडयति; तृतीया कोटिः। स्यात् कर्म यन् नापि प्राप्तं नाप्य् अप्राप्तं पीडयति; चतुर्था कोतिः।

Translation

6.4: The Fourfold Logic of Karmic Affliction After reflecting on and observing the process of the arrival and departure of the fruits of karma, that monk contemplates the four logical categories of existence within the wheel of the fruits of karma:

1. There is karma which, though not yet attained, afflicts a person who is bound to a certain class of existence.

2. There is karma which, being attained, afflicts a person.

3. There is karma which afflicts by being both attained and not attained.

4. There is karma which afflicts by being neither attained nor not attained.

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Verse 6.5.1

Sanskrit Text

” अस्ति तत् कर्म यद् अप्राप्तं निकायसहगतं पीडयति। यथा लौकिकाः सम्प्रतिपन्नाः: अप्रातं नक्षत्रं कुरुं पीड- यति, तथा लोकोत्तरिकाः: अप्राप्तं चक्षुर्विज्ञानसमुद्रं कर्म पुरुषं पीडयति कामशोकादिभिः; प्रथमा कोटिः।

Translation

6.5.1: The First Point (Unattained Karma) “There is karma which, though not yet attained, afflicts one bound to a state of existence.

Mundane Example: As worldly people believe, an unattained star (a constellation) can afflict a person [through astrological influence].

Supramundane Example: Likewise, the karma that is an ‘ocean of eye-consciousness,’ though not yet attained, afflicts a person through desires, grief, and other such emotions. This is the first point.”

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Verse 6.5.2

Sanskrit Text

“स्यात् कर्म यत् प्राप्तं पुरुषं पीडयति। यथाग्नि प्राप्तो दहति, असिर् चाच्छिनत्तीति; लौकिकाः। लोकोत्तरिकाः: प्राप्ताशु- भकर्म नरकतिर्यक्प्रेतेषु पीडयति; द्वितीया कोटिः।

Translation

6.5.2: The Second Point (Attained Karma) “There is karma which, being attained, afflicts a person.

Mundane Example: Just as fire burns once it is reached, or a sword cuts once it has reached the body.

Supramundane Example: Unwholesome karma that has been attained/manifested afflicts a person in the realms of hell, animals, and hungry ghosts. This is the second point.”

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Verse 6.5.3

Sanskrit Text

“स्यात् कर्म यत् प्राप्तं चाप्राप्तं पीडयति। यथा विद्या, विषप्रभावं प्राप्तं चाप्रातं च, नियच्छति; लौकिकाः। लोको- त्तरिकाश् च: मरणदेशकाले छायानिमित्तान्य् अप्राप्तान् नरकेषु; तृतीया कोटिः।

Translation

6.5.3: The Third Point (Both Attained and Not Attained) “There is karma which afflicts by being both attained and not attained.

Mundane Example: Just as a magical spell (vidyā) restrains the power of poison that is both attained [within the body] and not yet fully attained [in its spread].

Supramundane Example: At the time and place of death, the ‘signs’ or ‘shadows’ (nimitta) of the hells appear; these are not yet attained [as the actual rebirth] but are already attained [in the dying person’s experience]. This is the third point.”

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Verse 6.5.4

Sanskrit Text

“स्यात् कर्म यन् नापि प्राप्तं नाप्य् अप्राप्तं पीडयति। तद्यथा ओषधीबीजम्, उप्तं नापि प्राप्तम् प्रसमर्थं भवति, नाप्य् अप्राप्तम्; लौकिकाः। लोकोत्तरिकाः: यथा नियतवेदनीयानि क- र्माण्य् अर्हतस् तिष्ठतो भिक्षोः सुमेरुप्रमाणानि कर्माण्य् अथवार्हत्परिनिर्वापयितानि कर्माणि नाप्य् आर्हतः प्राप्यपीडा- कराणि भवन्ति तिष्ठतः, नापि मुक्तस्य: चतुर्था कोटिः।

Translation

6.5.4: The Fourth Point (Neither Attained nor Not Attained) “There is karma which afflicts by being neither attained nor not attained.

Mundane Example: Just like a seed that has been sown; it is not ‘attained’ [as a fruit] nor is it ‘not attained’ [as it is already in the ground and active].

Supramundane Example: Take the case of karma ‘certain to be experienced’ by a living Arhat. Even if that karma were the size of Mount Sumeru, or if the karma is associated with an Arhat entering final Nirvana (parinirvāṇa), it no longer causes pain to the living Arhat, nor to the one who is liberated. This is the fourth point.”

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Verse 6.6

Sanskrit Text

“स्यात् कर्म दृष्टधर्मवेदनीयं नोत्पत्तिवेदनीयम्; प्र- थमा कोटिः। स्याद् उपपत्तिवेदनीयं अदृष्टधर्मवेदनीयम्; द्वितीया कोटिः। स्याद् उपपत्तिवेदनीयं च दृष्टधर्मवेदनीयं च; तृतीया कोटिः। स्यान् नापि दृष्तधर्मवेदनीयं नाप्य् उपपत्ति- वेदनीयम्; चतुर्था कोटिः।

Translation

6.6: The Four Categories of Ripening Time “There is karma to be experienced in this present life, but not in a future life; this is the first point. There is karma to be experienced in a future life, but not in this present life; this is the second point. There is karma to be experienced in both this life and a future life; this is the third point. There is karma to be experienced neither in this life nor in a future life; this is the fourth point.”

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Verse 6.7.1

Sanskrit Text

” कतरन् तत् कर्म दृष्टधर्मवेदनीयं नोपपत्तिवेद- नीयम्? यथा राजापथ्यकारिणो दण्डो भवति। ‘दृष्टधर्मवेद- नीयः, नोपपत्तिवेदनीयः’ इति; लौकिकाः। लोकत्तरिकाः: दानेन सतां प्राशंस्यो भवति। दृष्टधर्मसुखवेदनीयाः सन्तः, न तैः सह परलोकं गच्छन्ति; प्रथमा कोटिः।

Translation

6.7.1: The First Point (This Life Only) “What is karma to be experienced in this life but not in the next?

Mundane Example: When a person acts against the king, they receive punishment [immediately]. This is experienced in the present, not necessarily in the next life.

Supramundane Example: Through the act of giving, one receives the praise of the virtuous. While they experience the happiness of that praise in this life, those [specific praises] do not follow them into the next world; this is the first point.”

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Verse 6.7.2

Sanskrit Text

“स्याद् उपपत्तिवेदनीयम् अदृष्टधर्मवेदनीयम्। यथा: ‘अग्निप्रपातेन स्वर्गावाप्तिर् भवतीति’; लौकिकाः। लोकोत्तरिकाः: अस्मिन् कर्म शुभम् अशुभं वा कृतम् अन्यस्मिन् प्राप्यते, हेतुफलप्रत्यक्षं दृष्टम्; द्वितीया कोटिः।

Translation

6.7.2: The Second Point (Next Life Only) “There is karma to be experienced in a future life, but not in this present one.

Mundane Example: The [erroneous] belief that jumping into a fire leads to the attainment of heaven [a result only in the next life].

Supramundane Example: Good or evil deeds performed in this life where the result is attained in another; the direct connection between cause and fruit is seen [by the enlightened]; this is the second point.”

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Verse 6.7.3

Sanskrit Text

“स्याद् दृष्टधर्मवेदनीयं च उपपत्तिवेदनीयं च। तद्यथा: दृष्टधर्मवेदनीयम् उपपत्तिवेदनीयं भवति लौकिकाः, लोकोत्तरिका यथा; तृतीया कोटिः।

Translation

6.7.3: The Third Point (Both Lives) “There is karma to be experienced in both this present life and a future life.

Mundane & Supramundane: This refers to actions whose results begin to manifest now and continue to ripen in the next birth; this is the third point.”

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Verse 6.7.4

Sanskrit Text

“स्यान् नापि दृष्टधर्मवेदनीयं नाप्य् उपपत्तिवेदनीयम्। यथा ‘मौनव्रतम्’ इति; लौकिकाः। लोकोत्तरिकाः: मौनव्रतदान शीलानां अव्याकृतचित्तं कर्म। तस्याव्याकृतस्य कर्मणो नापि दृष्टधर्मवेदनीयः फलविपाक उपलभ्यते, नाप्य् उपपत्ति- वेदनीयो भवति; चतुर्था कोटिः।”

Translation

6.7.4: The Fourth Point (Neither Life) “There is karma to be experienced neither in this life nor in a future life.

Mundane Example: A ‘vow of silence’ (maunavrata) [where the act itself is neutral].

Supramundane Example: Actions performed with an indeterminate or neutral mind (avyākṛta-citta) by those practicing silence, giving, or morality. For such neutral karma, no ripening of fruit is found in this life, nor does it occur in a future life; this is the fourth point.”

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Verse 6.8

Sanskrit Text

तद् एवम् असौ भिक्षुर् एकान्तनिषण्णोऽनेकप्रशाखं कर्म- फलविपाकजालं विततं नरकप्रेततिर्यग्देवमनुष्येषु दृष्ट्वा, भूतं धर्मे धर्मानुपश्यी विहरति।

Translation

6.8: Conclusion of the Contemplation “In this way, that monk, sitting in solitude, sees the vast, many-branched web of the ripening of karmic fruits spread across the realms of hell, hungry ghosts, animals, gods, and humans. Observing the phenomena as they truly are, he dwells in the contemplation of truth.”

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Verse 7.1

Sanskrit Text

पुनर् अपि स योगाचारो धर्मे धर्मानुपश्यी विहरति: कथं स भिक्षुः कर्मफलविपाकज्ञो भवति?

Translation

7.1: The Knowledge of Karmic Ripening Furthermore, the practitioner of yoga dwells observing phenomena within phenomena. How does that monk become an expert in knowing the ripening of the fruits of karma?

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Verse 7.2

Sanskrit Text

इहकर्माणां कर्मफलशुभाशुभज्ञो भवति। यथा: “अमी सत्त्वाः कायदुश्चरितेन समन्वागता वाग्दुश्चरितेन समन्वागता मनोदुश्चरितेन समन्वागता वा आर्याणाम् अपवाद का मिथ्यादृष्टि- समाचाराः। तद्धेतोस् तत्प्रत्ययात् कायस्य भेदाद् अपायविनिपाते नरकेषूपपद्यते, तिर्यग्योनौ प्रेतेषु।

Translation

7.2: The Path to the Lower Realms He becomes knowledgeable about the good and bad fruits of actions in this world. He realizes: “These beings, possessed of misconduct of body, possessed of misconduct of speech, or possessed of misconduct of mind, who slander the Noble Ones (Aryas) and practice wrong views—because of those causes and conditions, upon the breaking up of the body after death, they are reborn in the states of woe, the abyss, and the hells, or among the animal births and hungry ghosts.”

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Verse 7.3

Sanskrit Text

“अमी पुनर् अन्यसत्त्वाः कायसुचरितेन समन्वागता वाक्सुच- रितेन समन्वागता मनःसुचरितेन समन्वागता आर्याणाम् अनप- वादकाः सम्यग्दृष्टिसमाचाराः। ते तद्धेतोस् तत्प्रत्ययात् कायस्य भेदात् सुगतौ देवमनुष्येषूत्पन्नाः।”

Translation

7.3: The Path to the Higher Realms “On the other hand, these other beings, possessed of good conduct of body, good conduct of speech, and good conduct of mind, who do not slander the Noble Ones and who practice right views—because of those causes and conditions, upon the breaking up of the body after death, they are produced in a good destination among gods and humans.”

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Verse 7.4

Sanskrit Text

स्वकर्मधर्मविपाकं यथावत् पश्यन् स भिक्षुः वितर्कयन्, परेभ्यः शृण्वन्, मारविषयगतानां सत्त्वानां चर्य- यासमं चरति। निर्वाणपर्यवसायिन्या चर्यया चरति निर्वेदिकया कल्याणया सततोद्युक्तया संसारपर्यवसानयुक्तयाऽनुग्रहतया परेषाम्, यथा: “आत्मानं चाहं तारयेयं संसारात्, दा- यकान् दानपतींश् च।”

Translation

7.4: The Monk’s Vow and Compassion Seeing the ripening of the nature of one’s own karma as it truly is, the monk reflects on it and hears it from others. He walks a path different from those who have fallen into the “domain of Mara” (delusion). He walks a path that:

• Culminates in Nirvana.
• Is born of disillusionment with the world (nirveda).
• Is virtuous and constantly diligent.
• Is aimed at the end of the cycle of birth and death (Samsara).
• Is filled with kindness toward others.

He thinks: “I shall cross over the ocean of Samsara myself, and I shall also help my benefactors and donors to cross over.”

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Verse 7.5

Sanskrit Text

स कर्मधर्मविपाकज्ञो भिक्षुर् नरकप्रेततिर्यग्देव- मनुष्याणां कर्मधर्मविपाकं तर्कयति विगणयति। तद्यथा स्वच्छस्य प्रसन्नस्य वैदूर्यमणेर् अन्तरा सूत्रिका, नीला वा हरिद्रा वा माञ्जिष्टा वा शुक्ला वा, यथा सद्भूता वा दृश्यते। एवम् एव कर्ममणेर् विपाकसूत्रिका मध्यगता या, ताम् असौ भिक्षुः पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा विशुद्धेन।

Translation

7.5: The Metaphor of the Gem and the Thread That monk, knowing the ripening of the nature of karma, reflects upon and calculates the ripening of karma for those in hells, hungry ghosts, animals, gods, and humans.

The Metaphor: Just as one can see a thread—whether it be blue, yellow, crimson, or white—passing through the middle of a clear, bright beryl (vaidūrya) gem exactly as it is, even so, the monk sees the thread of ripening passing through the gem of karma with his knowledge derived from learning or with his purified “divine eye.”

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Verse 7.6.1

Sanskrit Text

पुनर् अपि स भिक्षुः श्रुतमयेन ज्ञानेन स पश्यति मणिवत् कर्मधर्मविपाकम्: “तद्यथा हि कश्चिन् मणिर् भवति शुक्लो ऽवदातः समन्ततः प्रसन्नो निर्व्रणः स्वच्छो वेधनक्षमः कर्मण्यः समन्ततो द्वारभूतः सर्वजनप्राशंस्यो धन्यो राजार्हः। तम् एवंविधगुणयुक्तं मणिं राजा वा राज मात्रो वास्यां गुणाभिज्ञः समूल्याभिज्ञो भूत्वा, स्वालङ्कारायावबध्- नीयात्।”

Translation

7.6.1: The Metaphor of the Perfect Gem “Furthermore, that monk, through knowledge derived from learning, sees the ripening of the nature of karma like a gem:

‘Suppose there is a certain gem that is white, pure, clear on all sides, without flaws, transparent, and capable of being pierced. It is workable (karmaṇya), acts as a gateway on all sides, is praised by all people, is auspicious, and is worthy of a king. A king or a high minister, recognizing its qualities and value, would wear such a gem as an ornament.‘”

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Verse 7.6.2

Sanskrit Text

एवम् एव स भिक्षुः: “शुक्लपक्षे दशकुशलकर्मपथम् इमं मणिम्, समन्ततो अवदातं सुप्रसन्नं निर्व्रणं निर- वद्यं स्वच्छम्; वेधनक्षमं धर्मपक्षप्रतिपक्षाक्षेप- प्रश्नप्रतिप्रश्नधर्मशलाकानां वेधनक्षमम्; कर्म- ण्यं यथा यथा परिणामयति दानशीलज्ञानानि च, तथा तथासौ दशकुशलकर्मपथमणीं कर्मण्यताम् उपनामयति-तद् वा चक्रवर्तिराज्याय तद् वा देवराज्याय तद् वा मारराज्याय तद् वा ब्रह्मराज्याय तद् वा निरास्रवध्यानसमाधिभावनाराज्याय। तथा तथासौ सद्धर्ममणिः कर्मण्यो भवति।

Translation

7.6.2: The Ten Wholesome Paths as a “Workable” Gem “In the same way, the monk sees this gem of the Ten Wholesome Paths of Action in the ‘bright category’ (śukla-pakṣa). It is clear on all sides, flawless, and irreproachable.

It is ‘capable of being pierced’ in the sense that it can pierce through the difficult questions, counter-questions, and the ‘tally-sticks’ of the Dharma regarding what is the true path versus its opposite. It is ‘workable’ because however one directs it—through giving, morality, or wisdom—that gem of the ten wholesome paths is brought to readiness.

Whether it is for the rank of a Universal Monarch (Cakravartin), a King of Gods, a King of Maras, a King of Brahmas, or the sovereignty of the cultivation of stainless meditative absorption, that gem of the True Dharma remains workable and adaptable.”

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Verse 7.6.3

Sanskrit Text

’” समन्ततो द्वारिका’ इति समन्तद्वाराणि देवमनुष्य- द्वारभूतानि। तेष्व् असौ सद्धर्ममणिः समन्ततो द्वारभूतो भवति। संसारद्वारान् निर्गम्य, निर्वाणद्वारम् अनुप्रविशति।

Translation

7.6.3: The Gateway to Nirvana “‘A gateway on all sides’ means that it serves as the entrance to the realms of gods and humans. For those who possess it, this gem of the True Dharma becomes a universal door: having exited the gates of Samsara (the cycle of rebirth), one enters the gateway of Nirvana.”

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Verse 7.6.4

Sanskrit Text

’” सर्वजनप्राशंस्य’ इति सम्यग्दृष्टिकानां शैक्षाणां प्राशंस्यः।

Translation

7.6.4: Praised by the Wise “‘Praised by all people’ means it is praised by those who possess Right View and by those still in training (Śaikṣas) on the path.”

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Verse 7.6.5

Sanskrit Text

“‘राजा र्ह’ इति सद्धर्मपथप्रतिपत्तिज्ञस्य चित्तेश्व- रस्य योग्यः, प्रतिपन्नानां वा। इति वैदूर्यमणेश् च सर्वगुणोप- पन्नस्य सद्धर्ममणेश् चैतत्साधर्म्यम् उपलभत” इति।

Translation

7.6.5: Worthy of the Master of Mind “‘Worthy of a king’ means it is suitable for the ‘Master of the Mind’ (Citteśvara)—one who knows how to practice the path of True Dharma—or for those who have properly entered the path. In this way, the similarity between a beryl gem endowed with all qualities and the ‘Gem of the True Dharma’ is established.”

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Verse 7.7.1

Sanskrit Text

पुनर् अपि स भिक्षुः कर्मधर्मविपाकं समनुपश्यति मणिवद् एव: “तद्यथान्यो मणिः सव्रणो भवति, न सर्वाच्छो न सर्वद्वारिको न शुक्लो न वेधनक्षमो न कर्मण्यो न सर्वजनप्राशंस्यो न योग्यो राज्ञो वा राजमात्रस्य वा।

Translation

7.7.1: The Metaphor of the Flawed Gem “Furthermore, that monk observes the ripening of the nature of karma just like a gem:

‘Suppose there is another gem that is full of flaws (savraṇa—literally “wounded”), not entirely clear, not a gateway to all realms, not white, not capable of being pierced, not workable, not praised by all people, and not worthy of a king or a high minister.‘”

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Verse 7.7.2

Sanskrit Text

“एवम् एवान्यतीर्थस्य धर्मप्रतिरूपकस्य धर्मस्य सव्रणस्य मणेः। व्रणः कतमः? सत्कायदृष्टिः शीलव्रत- परामर्शो विचिकित्सा च।

Translation

7.7.2: The Three Spiritual Flaws “In the same way, the teachings of other sectarian traditions (tīrthyas) are a mere counterfeit of the Dharma, like a flawed gem. What are those ‘flaws’ (wounds)?

• Identity View (Satkāya-dṛṣṭi): The belief in a permanent, independent self.
• Clinging to Rules and Rituals (Śīlavrata-parāmarśa): The belief that mere external rites can lead to liberation.
• Skeptical Doubt (Vicikitsā): Uncertainty regarding the truth of the path.”

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Verse 7.7.3

Sanskrit Text

”’ न सर्वद्वारिका’ इति नरकप्रेततिर्यग्द्वारिकः।

Translation

7.7.3: Not a Gateway “‘Not a gateway on all sides’ means it only acts as a door to the lower realms: the hells, hungry ghosts, and animals.”

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Verse 7.7.4

Sanskrit Text

“‘न शुक्ल’ इति न निरास्रवमङ्गलयुक्तः।

Translation

7.7.4: Not White “‘Not white’ means it is not endowed with stainless (anāsrava) auspiciousness or purity.”

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Verse 7.7.5

Sanskrit Text

“‘न वेधनक्षम’ इति न सप्रश्नप्रतिप्रश्नधर्म- कथिकवेधनशलाकाक्षमः।

Translation

7.7.5: Not Capable of being Pierced “‘Not capable of being pierced’ means it cannot withstand the analytical ‘piercing’ of deep questions, counter-questions, and the logic of those who speak the True Dharma.”

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Verse 7.7.6

Sanskrit Text

“‘न योग्यो राज्ञो वा राजमात्रस्य वा’ इति न सद्धर्म- चित्तेश्वराणां सद्धर्मप्रतिपन्नप्रपन्नानाम् अष्टानां पुरुष- पुद्गलानां योग्यः।

Translation

7.7.6: Unworthiness of the Noble Ones “‘Not worthy of a king or a high minister’ means it is not suitable for the ‘Masters of the Mind’ who follow the True Dharma, nor for the Eight Types of Noble Persons (aṣṭapuruṣapudgala) who have entered the path of truth.”

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Verse 7.7.7

Sanskrit Text

” य एवंविधं धर्मप्रतिरूपकधर्ममणिं कण्ठे बध्नन्ति, ते तं मणिप्रतिरूपकं मणिं बद्ध्वा, नरकप्रेत- तिर्यक्ष्व् अनादिकालप्रवृत्ते संसारे परिभ्रमन्ति।” तस्माद् असौ भिक्षुः: “मणिसदृशा मणयो भवन्ति। तद्यथा वैदूर्यसदृशं काञ्चनमणिं दृष्ट्वा, ‘वैदूर्यम्’ इति मन्यते बालपृथग्- जनः।”

Translation

7.7.7: The Danger of the Fake Gem “Those who bind such a counterfeit ‘Dharma-gem’ around their necks wander through the realms of hell, hungry ghosts, and animals in the beginningless cycle of Samsara. Therefore, that monk reflects: ‘Gems can look like other gems. Just as an ignorant worldling (bāla-pṛthag-jana), seeing a golden-glass gem that resembles beryl, thinks “This is beryl,” so too do they mistake counterfeit paths for the truth.‘”

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Verse 7.8

Sanskrit Text

स भिक्षुर् धर्माधर्मपरीक्षातत्त्वज्ञः सप्तमं भूम्य्- अन्तरम् आरोहति। तम् आरूढं व्रतिनं दृष्ट्वा, हृष्टा भौमा यक्षा अन्तरीक्षचराणां देवानाम् अभिनिवेदयन्ति। तेऽपि चतुर्णां महा- राज्ञाम्, तेऽपि चातुर्महाराजकायिकानां देवानाम्, तेऽपि त्रिद- शानाम्, तेऽपि शक्रस्य, शक्रो यामानाम्, यामास् तुषितानाम्, तुषिता अपि मैत्रेयस्य, मैत्रेयोऽपि देवानां निर्माणरतीनाम्, निर्माण- रतयोऽपि परनिर्मितवशवर्तिनाम्: “अमुकः कुलपुत्रो जम्बू- द्वीपात् … पूर्ववत्… ”

Translation

7.8: The Celestial Proclamation That monk, becoming a knower of the truth through the examination of what is Dharma (righteous) and what is non-Dharma, ascends to the seventh level. Seeing that practitioner who has taken the vows has ascended, the Earth-dwelling Yakshas, being delighted, announce it to the gods who roam the atmosphere.

They, in turn, announce it to the Four Great Kings; they to the gods of the Realm of the Four Great Kings; they to the Thirty-Three Gods (Trāyastriṃśa); they to Shakra (Indra); Shakra to the Yama gods; the Yamas to the Tushita gods; the Tushitas to Maitreya [the future Buddha]; Maitreya to the Nirmāṇarati gods; and the Nirmāṇaratis to the Paranirmita-vaśavartin gods, saying:

“A certain son of noble family from Jambudvīpa [the human world]… (as before)…”

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Verse 7.9

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विह- रति: कथं स भिक्षुः कर्मधर्मविपाकं समनुपश्यति?

Translation

7.9: Continued Contemplation Furthermore, the practitioner of yoga dwells observing phenomena within internal phenomena. How does that monk observe the ripening of the nature of karma?

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Verse 7.10

Sanskrit Text

” अविज्ञप्तिसञ्ज्ञकम् एकादशमं रूपम्। यदा युक्तः सर्व- धर्मक्रियया, यदा च संवरगृहीतो भवति, ततः प्रभृति सुप्तमत्तप्रमत्तानां कुशल एव धर्मप्रवाहः प्र- वर्तयते। यथा नदीश्रोतःप्रवाहितोऽव्युपरतो नित्यम् एव, पुरु- षस्य सुप्तमत्तप्रमत्तस्य वहति, एवं तथाविज्ञप्तिसञ्ज्ञकं रूपम्। अनिदर्शनम् अप्रतिघम् इच्छति, कथं पुनस् तद् रूपम्? कर्मसद्भावस् तस्य। तस्मात् तद् अपि रूपं स्तम्भभूतं सर्वकुशलानां धर्माणाम्। तद् एकादशविधं रूपम्।”

Translation

7.10: The Eleventh Form (Non-Manifest Matter) “There is an eleventh type of form (rūpa) called ‘Non-Manifest’ (avijñapti). When one is engaged in the practice of all phenomena and when one is held by a vow (saṃvara), from that moment on, a stream of virtuous phenomena proceeds—even for those who are asleep, intoxicated, or heedless.

The River Metaphor: Just as the current of a river flows continuously and always carries on for a man even while he is asleep, intoxicated, or heedless, such is the nature of ‘Non-Manifest’ form.

It is considered invisible and non-obstructive. How then is it ‘form’? It is because of the actual existence of karma [within it]. Therefore, that form is the pillar for all virtuous phenomena. That is the eleventh kind of form.”

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Verse 7.11

Sanskrit Text

स भिक्षुः पश्यति; “कथं अमी सत्त्वा नानारूपा नानावस्था नानागतिका नानाविधाश्रयाः?”

Translation

7.11: The Diversity of Existence That monk observes: “How is it that these beings have various forms, various states, various destinies, and various kinds of physical bases?”

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Verse 7.12.1

Sanskrit Text

स पश्यति: “यस्माद् एते सत्त्वा नानाचित्ता नानाविधा- श्रयाधिमुक्ता ननविधकर्मणः, तस्माद् एते सत्त्वा नानारूपा नानावस्था नानागतिका नानाविधाश्रयाः। तद्यथा दक्षश् चित्र- करो वा चित्रकरान्तेवासी वा सुशुकां दृढाम् आलोक्यरम्यं भूमिन् आसाद्य, नानाविधै रङ्गैर् नानाविधैश् चित्रैर् नानाविधानि शोभनानि रूपानि चित्तवशात् कुरुते। तथायं चित्त- चित्रकर्मकरश् चित्रकर्मकरान्तेवासी वाधिमुक्तिकरः सुशुक्ला- यां त्रिधातुभूमौ दृढायां कर्मफलविपाकायां संसार- भूमौ नानावस्थायां नानागतिकायां नानाविधाश्रयायां सत्त्व्- आंश् चित्तचित्रकर्मकरोऽभिनिवर्तयति।

Translation

7.12.1: The Mind as the Master Painter “He observes: ‘Because these beings have diverse minds, diverse physical bases, and diverse inclinations, they consequently have diverse forms, diverse states, diverse destinies, and diverse physical supports.

The Metaphor: Just as a skilled painter or his apprentice, having found a well-whitened, firm, and beautiful surface, creates various beautiful forms using various colors and various designs based on his own intent (citta); even so, this Master Painter of the Mind (or his apprentice, the Inclination) creates beings. On the very white, firm canvas of the Triple World, which is the ground of the ripening of the fruits of karma—the field of Samsara—this Master Painter of the Mind brings forth beings in various states, destinies, and physical forms.‘”

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Verse 7.12.2

Sanskrit Text

“पुनर् अपि यथा श्वेतेन रङ्गेण श्वेतरूपं कुरुते, रक्तेन रक्तं कुरुते, पीतेन पीतं कुरुते, कापोतेन कापोतं कुरुते, कृष्णेन कृष्णं कुरुते, तथायं चित्तचित्रकर्मकरश् चित्तं श्वेतम् आलम्बनम् उपादाय शुक्लान् धर्मान्-अकृ- ष्टान् सास्रवै रागादिभिर् मलैः-शुक्लं रूपम् अभिनिवर्त यति देवमनुष्येषु।

Translation

7.12.2: The Color White (Gods and Humans) “Furthermore, just as the painter creates a white form with white paint, or a red one with red, yellow with yellow, grey with grey, and black with black; so too does this Master Painter of the Mind. Taking White as his mental object, and using wholesome phenomena that are yet unstained by the ‘leaks’ (āsravas) of passion and other defilements, he brings forth a White Form among gods and humans.”

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Verse 7.12.3

Sanskrit Text

“रक्तम् अभिसमादाय रङ्गम्, चित्तचित्रकरो रक्तरूपम् अभिनिवर्तयते देवमनुष्येषु। रक्तं नामेष्टशब्दरसस्पर्श- रूपगन्धैर् योनिशश् चित्रपटे।

Translation

7.12.3: The Color Red (Worldly Pleasure) “Taking up the Red paint, the Master Painter of the Mind brings forth a Red Form among gods and humans. ‘Red’ refers to the attachment to desirable sounds, tastes, touches, forms, and smells—painted through improper reflection on the canvas of life.”

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Verse 7.12.4

Sanskrit Text

“पुनर् अपि स चित्तचित्रकर्मकरः पीतं रङ्गम् उपादाय, अभिनिवर्तयति तिर्यग्गतानि। तेऽपि परस्परेण पीतरङ्गवशात् पिबन्ति रुधिराणि, खादन्ति मांसानि, घ्नन्ति च परस्परतो राग- द्वेषमोहेन पीताकृताः।

Translation

7.12.4: The Color Yellow (The Animal Realm) “Furthermore, that Master Painter of the Mind, taking up Yellow paint, brings forth those gone to the animal realm. They, under the power of the ‘Yellow’ color, drink each other’s blood and eat each other’s flesh; they kill one another, ‘Yellowed’ by the forces of passion, hatred, and delusion.”

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Verse 7.12.5

Sanskrit Text

” पुनर् अपि स चित्तचित्रकरः कपोत कम् आलम्बनं दृष्ट्वा, कपोतकं मलिनं कर्म कुरुते प्रेतगतिषु। ते हि वनदाव- दग्धसदृशतनवः क्षुत्पिपासापरिगता विविधदुःखाभिभूता भवन्ति। चित्तचित्रकर्मकरवशेन मात्सर्यालम्बनेन मोहतिमि- रावृताः।

Translation

7.12.5: The Color Grey (The Hungry Ghost Realm) “Furthermore, seeing Grey (the color of a pigeon) as his mental object, that Master Painter of the Mind performs ‘Grey’ and ‘soiled’ karma in the realm of hungry ghosts (Pretas). Their bodies look like forest trees scorched by fire; they are consumed by hunger and thirst and overwhelmed by various sufferings. Under the control of the Master Painter of the Mind, they are shrouded in the darkness of delusion and driven by the object of stinginess.”

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Verse 7.12.6

Sanskrit Text

” पुनर् अपि स चित्तचित्रकर्मकरः कृष्णं कर्मभूतं रङ्गम् उपादाय, कृष्णानि रूपाण्य् अभिलिखते नारकेयानाम्। ते हि कृष्णेन कर्मणा तत्रोपपन्नाः कृष्णायसप्राकारज्वलितनिबद्धाः कृष्णतनवो नानाविधव्याधिकरणाः क्षुत्पिपासाश्रयभूता अन- न्यसदृशेन कारणादुःखेनाभिभूता भवन्ति। ताः स्वेन दुःकृ- तेन।”

Translation

7.12.6: The Color Black (The Hell Realm) “Furthermore, taking up Black paint, the Master Painter of the Mind paints the Black Forms of the hell-beings. Because of their black karma, they are born there, bound within blazing walls of black iron. Their bodies are black; they are the source of various diseases and are overwhelmed by hunger, thirst, and peerless agonies of torture. This is caused by their own evil deeds.”

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Verse 7.12.7

Sanskrit Text

पुनर् अपि स भिक्षुर् योगम् आस्थितः: “तद् एव त्रैधा- तुकं पञ्चगतिकपञ्चरङ्गं संसारचित्रपटं त्रिभूम्यव- स्थं - कामधातुभूमिकं रूपधातुकम् आरूप्यधातुकम्। तत्र स चित्तचित्रकर्मकरः कामसेवनया कामधात्वालम्बनानि ननविधानि रूपाणि आलिखते। विंशतिविधानि रूपधात्वालम्बना- श्रितानि कामविसंयुक्तानि चतुर्ध्यानकूर्चेन तदाश्रितानि षोडश- भूम्यवस्थितानि रूपधाताव् अभिलिखति। रूपधात्वालम्बनवि- संयुक्तानि समापत्तिचतुष्कादिसमालम्बनान्य् आरूप्यधाताव् अभि- लिखति चित्तचित्रकर्मकरः। आयतो ह्य् अयं त्रैधातुकपटः।

Translation

7.12.7: The Canvas of the Triple World “Furthermore, that monk remains in yoga: ‘In this way, the painted canvas of Samsara consists of the Triple World, the Five Destinies, and the Five Colors. It exists in three stages: the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Ārūpyadhātu).

In the Desire Realm, the Master Painter of the Mind paints various forms based on sensual objects.

In the Form Realm, he paints forms based on twenty types of objects, dissociated from desire, using the ‘Brush of the Four Meditative Absorptions’ (Catur-dhyāna-kūrca).

In the Formless Realm, the Master Painter paints using objects dissociated from the Form Realm, such as the four formless attainments.

Truly, this canvas of the Triple World is vast.‘”

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Verse 7.13

Sanskrit Text

पुनर् अपि स भिक्षुश् चित्तचित्रकरं पश्यति सत्त्वान् आलिख- मानम् अन्येन प्रकारेण: “तत्र चित्रकरसदृशं चित्तचित्रकरम्। रङ्गभाजनसदृशं शरीरम्। दृढकसदृशानि रागद्वेषमोहानि। सोपानसदृशम् आलम्बनम्। कूर्चसदृशानीन्द्रियाणि। रङ्गस- दृशा बाह्यविषयाः शब्दस्पर्शरसरूपगन्धाः। भित्तिसदृशः संसारः। आलोकसदृशं ज्ञानम्। हस्तसदृशो वीर्यारम्भः। चित्ररू- पसदृशानि रूपानि अनेकवेषरूपवस्त्रवृद्धिजातान्य् अनेककर्म- फलविपाककृतानि।”

Translation

7.13: The Anatomy of the Painting Metaphor Furthermore, that monk sees the “Mind-Painter” creating beings in another way:

• The Painter: The Mind (Citta).
• The Paint Pot: The Body.
• The Adhesive/Fixative: Passion, hatred, and delusion (Raga-Dveṣa-Moha).
• The Easel/Support: The mental object (Alambana).
• The Brushes: The sense faculties (Indriyas).
• The Paints/Colors: External objects (sound, touch, taste, form, and smell).
• The Wall: The cycle of birth and death (Samsara).
• The Light: Knowledge or wisdom (Jñāna).
• The Hand: The initiation of energy or effort (Vīrya).
• The Painted Images: The physical forms of beings, possessing various appearances and garments, produced by the ripening of various karmic fruits.

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Verse 7.14.1

Sanskrit Text

पुनर् अपि स भिक्षुर् ध्यानगतस् तम् एव चित्तचित्रकरम् अन्येन प्रकारेण स पश्यति: “यथा स चित्रकरो यद्य् अखिन्नो भवति, सुपरिकर्मकृतानि रङ्गान्तरानि भवन्ति, उज्ज्वलानि कूर्च- कानि शोभनानि भयपरिजितानि भवन्ति, तदा शोभनानि रूपा ण्य् आलिखते। एवम् एवायं चित्तचित्रकरो यद्य् अखिन्नो भवति, ध्यान- क्रियासुपरिकर्मकृतानि ध्यानरङ्गान्तराणि भवन्ति, उज्वलानि रङ्ग- सदृशान्य् आलम्बनानि भवन्ति, शोभनकूर्चकसदृशानि मार्गोप- देशकोपदेशपरिजितोपमाण्य् अधरोत्तरसुपरिजितानि। आकर्षापकर्षा- खिन्नः स चित्तचित्रकर्मकरः शोभनानि रूपाणि ध्यानभूमाव् आलिखते।

Translation

7.14.1: The Motivated Mind (The Higher Realms) Furthermore, the monk in meditation sees the Mind-Painter in another way: “If a painter is not weary (is motivated and focused), his paints are well-prepared, and his brushes are bright and beautiful, he paints lovely forms.

In the same way, when this Mind-Painter is not weary, the ‘meditation-colors’ are well-prepared through the practice of concentration. The mental objects act as bright colors, and the brushes—refined by the instructions of a spiritual teacher—are well-mastered. Unwearied by the back-and-forth strokes of the brush, the Mind-Painter paints beautiful forms in the realms of meditation.”

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Verse 7.14.2

Sanskrit Text

“अथ खिन्नो भवति, स चित्तचित्रकर्मकरस् तदाशोभनासु नरकप्रेततिर्यग्भूमिषु गतिनिकायकारणायोमुषलकूर्चेनाशुभ- रङ्गपात्रभूतं नारकेयतिर्यक्प्रेतरूपं तिर्यग्गतं वा गृह्या- शोभनानि रूपाण्य् आलिखते … विस्तरेण पूर्ववत् …”

Translation

7.14.2: The Weary Mind (The Lower Realms) “But if the Mind-Painter is weary (afflicted or heedless), he uses a ‘pot’ of unwholesome colors. Using a brush that is like an iron club, he paints ugly forms in the unpleasant realms of hell, hungry ghosts, and animals… (as described previously in detail).”

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Verse 7.15

Sanskrit Text

पुनर् अपि स भिक्षुश् चित्तमर्कटं मर्कटवत् पश्यति: “यथा ह्य् अनिभृता नानाद्रुमलतापुष्पफलवनपर्वतदरीविवर- कुञ्जाप्रतिहतगतिर् भवति मर्कटः। एवम् एवायं चित्तमर्कटो ऽनिभृतगतिः पञ्चसु गतिषु। नानावनसदृशानि नरकप्रेतति- र्यग्वनानि। द्रुमसदृशाः सत्त्वाह्। अनेकप्रकारलतासदृशा तृष्णालता। पुष्पसदृशाः सङ्कल्पाः। फलसदृशा इष्टानिष्टशब्दरस- रूपगन्धाः। दरीविवरचारिणस् त्रयो धातवः। गुहासदृशं श- रीरम्। अप्रतिहतगतिः चित्तमर्कटो नरकतिर्यक्प्रेतदेवम- नुष्यस्थानेषु, स चित्तमर्कटवद् भवति संसारभूमिषु।”

Translation

7.15: The Metaphor of the Mind-Monkey Furthermore, the monk sees the “Mind-Monkey” as being just like a real monkey: “Just as a monkey is never still and moves unhindered through various trees, vines, flowers, fruits, forests, mountains, caves, and crevices; even so, this Mind-Monkey moves restlessly through the five destinies of rebirth.

• The Forests: The realms of hell, hungry ghosts, and animals.
• The Trees: The living beings inhabiting those realms.
• The Creepers/Vines: The vines of craving (Tṛṣṇā).
• The Flowers: Mental concepts and intentions (Saṅkalpa).
• The Fruits: Desirable and undesirable sounds, tastes, forms, and smells.
• The Crevices/Caves: The Triple World (Desire, Form, and Formless realms).
• The Mountain Cave: The physical body.

Moving without obstruction through the places of hell-beings, animals, ghosts, gods, and humans, the Mind-Monkey dwells within the fields of Samsara.”

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Verse 7.16

Sanskrit Text

पुनर् अपि स भिक्षुर् ध्यानगतश् चित्तनटं नटवत् पश्यति: “यथा हि नटो नट नानावेषरङ्गभूमिवस्त्रसुतूर्य- धरो भूत्वा, नाटकं नाटयति। एवम् एवायं चित्तनटो नानाकर्म- निर्मितवेषधारी विचित्रासु भूमिषु गतिनिकायभूमिषु। नानावेष- धारी नानाविधहेतुप्रत्ययधारी। नानाविधतूर्यसदृशानि कार्या- णि। ‘स्वविषयनाटकम्’ इति संसारनाटकम्। ‘नट’ इति चित्तनटः। ‘नाटकम्’ इति विचित्रनैकप्रकारं दीर्घम् अनवराग्रे संसारे।”

Translation

7.16: The Metaphor of the Mind-Actor Furthermore, the monk in meditation sees the “Mind-Actor” just like a real actor: “Just as an actor, wearing various costumes and appearing on various stages with beautiful garments and musical instruments, performs a drama; even so, this Mind-Actor wears costumes created by various karmas across the diverse stages of the realms of existence.

• The Costumes: The various causes and conditions (hetu-pratyaya) that define a life.
• The Instruments: The actions and deeds performed by the being.
• The Drama: The ‘Drama of Samsara’—diverse, multifaceted, and incredibly long, spanning beginningless time.
• The Actor: The mind itself, performing on the stage of the world.”

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Verse 7.17

Sanskrit Text

पुनर् अपि स भिक्षुर् नदीमीनवत् पश्यति चित्तमीनम्: “यथा हि मीनः प्रतततरङ्गाकुलायां गम्भीरशीघ्रस्रोतो- दुर्विषहगतिप्रचारायाम् अनेकवृक्सापकर्षणसमर्थायां प्र- ततशीघ्रवेगानिवार्यकर्मचण्डायां गिरिनद्याम् उन्मज्जत्य् अव- मज्जति, एवम् एवायं चित्तमीनः प्रतततरङ्गाकुलायां त्रिभव- तरङ्गाकुलायाम्, कामधातुवैतरणीगम्भीरायाम् अवीचिपरमग- म्भीरायाम्, शीघ्रस्रोतायां शुभाशुभकर्मस्रोतायाम्, दुर्- विषहगत्यां सर्वलोकबालपृथग्जनपारगमनदुर्विषहगत्याम्, ‘प्रचारायाम्’ इति पञ्चगतिनद्यां प्रचारायाम् अनेककल्पायां च, कर्षणसमर्थायां विषयशीघ्रस्रोतायाम्, ऽशीघ्रप्रततवे- गानिवार्यचण्डायाम्ऽ इति अनित्यताप्रततवेगानिवार्यचण्डायाम्, न- द्यां तृष्णानद्यां चित्तमीन उन्मज्जननिमज्जनं कुरुते। उन्मज्जति देवमनुष्येषु, निमज्जति नरकप्रेततिर्यक्षु स चित्तमीनस् तृष्णानद्याम्।”

Translation

7.17: The Metaphor of the Mind-Fish Furthermore, the monk sees the “Mind-Fish” like a fish in a river: “Just as a fish in a mountain river—filled with constant waves, deep and swift currents, and a force so violent it can uproot trees—constantly surfaces and sinks; even so, this Mind-Fish surfaces and sinks in the River of Craving (Tṛṣṇā-nadī).

• The Waves: The turbulent fluctuations of the Three Worlds (Tribhava).
• The Depth: The deep Desire Realm and the profound depths of the Avīci Hell.
• The Current: The swift flow of wholesome and unwholesome karma.
• The Violent Force: The unstoppable speed of impermanence (anityatā).
• Surfacing: Rebirth among gods and humans.
• Sinking: Rebirth in the realms of hell, hungry ghosts, and animals.”

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Verse 7.18

Sanskrit Text

पुनर् अपि स योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: कथं भिक्षुर् योगम् आस्थितः कर्मधर्मविपाकज्ञश् चित्तायत्तान् सर्वसत्त्वान् पश्यति, चित्तग तिकांश् चित्तविधेयांश् चित्तेन वञ्चमानान् पश्यति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Furthermore, that practitioner of yoga dwells observing phenomena within internal phenomena. How does the monk—established in yoga and knowing the ripening of the nature of karma—perceive all beings as dependent on the mind, as following the destiny of the mind, as governed by the mind, and as being deceived by the mind? He perceives [this] through knowledge derived from learning or with the divine eye:

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Verse 7.19

Sanskrit Text

“चित्तकर्मायत्ताः सर्वसत्त्वाः, चित्तकर्मगतिकाश् चित्तायत्ताः। कथं च त इमे सत्त्वा मुच्यन्ते संसाराद् अनवराग्राद् अनेक- गतिप्रचारात्?” स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा: “चित्तसङ्क्लेशात् सर्वसत्त्वा बध्यन्ते, चित्तव्यवदानान् मुच्यन्ते।”

Translation

All beings are dependent on the karma of the mind; they follow the destiny of the mind’s karma and are dependent on the mind. And how are these beings liberated from this beginningless Samsara, which consists of movement through various destinies?

He perceives [this] through knowledge derived from learning or through the divine eye: ‘By the defilement of the mind, all beings are bound; by the purification of the mind, they are liberated.‘

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Verse 7.20

Sanskrit Text

तत्र चित्तम् अनेकप्रकारम् आलम्बनभेदेन स्वभाव- भेदेन। निकायगतिभेदेन पञ्च विधं पञ्चसु गतिषु। योग- वाहि परमाश्रयभेदेन - संयुक्तम् अनुशयसंयोजनैश् चित्त- प्रयुक्तैः संस्कारैः, असंस्कृतैर् आकाशादिभिस् त्रिभिर् नित्यैर् अप्र- युक्तं - पञ्चप्रकारं भवति। तद् इन्द्रियभेदेनापरिमि- तम्। तृष्णाविविधाश्रयभेदेन पञ्च चेतांसि भवन्ति। सङ्क्षे- पेण तद् अस्य साङ्क्लेशिकस्य पक्षस्य।

Translation

In that context, the mind is of many kinds according to the difference of its mental objects and the difference of its intrinsic nature.

It is five-fold according to the difference of the classes and destinies within the five realms of existence. It is ‘conducive to practice’ (yogavāhi) according to the difference of the supreme basis—conjoined with latent tendencies (anuśayas), fetters (saṃyojanas), and the mental formations (saṃskāras) associated with the mind.

It is unassociated with the three eternal, unconditioned elements (such as space) and is [thus] of five types. It is immeasurable according to the difference of the sense faculties. There are five [types of] minds according to the difference of the various supports of craving.

In brief, this is the ‘side of defilement’ (sāṅkleśika-pakṣa).

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Verse 7.21.1

Sanskrit Text

कथं व्यवदानपक्षो भवति? त्रयाणां मूलक्लेशानां त्रयः प्रतिपक्षा भवन्ति, सर्वातीतानागतसम्यक् सम्बुद्ध- वचनसन्मार्गदेशिताः। तद्यथा: रागस्याशुभा, द्वेषस्य मैत्री, मोहस्य प्रतीत्यसमुत्पादः।

Translation

How does the side of purification come to be? There are three antidotes for the three root afflictions, taught in the excellent path of the words of all the Buddhas—past and future. They are: for lust, the meditation on the foul; for hatred, loving-kindness; and for delusion, dependent origination.

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Verse 7.21.2

Sanskrit Text

तत्र शरीरे रागो भवति, स तद् एव शरीरालम्बनं कृत्वा, विहरति विभजति। पादनखात् प्रभृति यावच् छिरसः स्थूलान्य् अङ्गप्रत्यङ्गानि विभजति: “कोऽहम्, किं वा मम स्वाङ्गप्र- देशेषु?” स पादनखपृथक्शरीरं पश्यति: “न नखः शरी- रम्। न पादाङ्गुल्यः शरीरम्, अहं वा, यत्रायं अहङ्कारो वा- र्तते वा। न पादतले शरीरं यत्रायं अहङ्कारो वर्तते। न गुल्फमातृकोऽहम्, शरीरं वा। न पार्ष्णिर् अहम्, शरीरं वा। न पार्ष्णिपिण्डोऽहम्। न मण्डलम् अहं वा, शरीरं वा। न श्रोणि- कपालम् अहम्, शरीरं वा। न गुदोऽहम्, शरीरं वा। न पृष्ठ- गतानि पञ्चचत्वारिंशद् अस्थीन्य् अहं वा, शरीरं वा। न ग्रीवा- ङ्गास्थीनि शरीरम्, अहं वा। न मुखगतान्य् अस्थीनि शरीरम्, अहं वा। न कपालगतान्य् अस्थीनि शरीरम्, अहं वा,” सम्प्रविभज्य, भिक्षुर् अर्थान्तरभूतं शरीरं न पश्यति, नाप्य् एकैकेन शरी- रं पश्यति, नापि विभक्तं शरीरं पश्यति। न चक्षुःश्रोत्र- घ्राणजिह्वाकायमनांसि शरीरं आत्मनः, नाप्य् अध्या- त्मानं तेषु। पृथक्परमाणुशः शरीरं प्रविभजति, स- र्षपमात्रं चूर्णसदृशम् आत्मनः शरीरं पश्यति। स महा- भूतानि विभजति: “कोऽहम्? किं पृथिवीधातुर् अहम्, अब्धातुर् अहम्, तेजोधातुर् अहम्, वायुधातुर् अहम्? स नात्मानं धातुम् पश्यति। नापि धातुम् आत्मनि सम्पश्यमानः, अर्थान्तरभूतं न पश्यति परमार्थतः: “तद्यथानेकवृक्षस मुदायं वनं पश्यति। नैकेन वृक्षेण वनम् अस्ति। न परमार्थतो वनं नाम। वृक्षविनिर्मुकं न वनम् अस्ति। वृक्षोऽपि त्वङ्मूल- शाखापर्णवलीषुविनिर्मुक्तोऽर्थान्तरभूतो न विद्यते। न पर- मार्थतोऽस्ति। संवृतिसत्येन तु वनम् अस्ति। तथेदम् अपि शरीरं पाण्यादिसमुदयमात्रेयं सञ्ज्ञा। संवृतितः शरीरं इदम्।” स त्रच्छरीरधर्मतत्त्वज्ञः शरीराद् विरज्यते, शरीरप्रत्यङ्गेभ्यो ऽपि विरज्यते, सर्वेन्द्रियवेदनाधातुभ्योऽपि विरज्यते। विरक्तस्य चित्तस्य नन्दीरागसहगता तृष्णा पौनर्भविकी न बाधते। एवं रागप्रतिपक्षे प्रयतते।

Translation

In that regard, lust arises concerning the body. Taking that very body as his object, the monk dwells analyzing it. From the toenails up to the head, he analyzes the gross limbs and minor parts: “Who am I? Or what is mine among the parts of my own limbs?” He sees the body as distinct from the toenails: “The nail is not the body. The toes are not the body, nor am I, nor does the ‘I-maker’ (ego) exist there. The sole of the foot is not the body where this ego functions. I am not the ankle-bones, nor is it the body. I am not the heel, nor is it the body. I am not the flesh of the heel. I am not the knee-cap, nor am I, nor is it the body. I am not the pelvic bone, nor am I, nor is it the body. I am not the rectum, nor am I, nor is it the body. The forty-five bones of the back are not I, nor are they the body. The neck bones are not the body, nor am I. The bones of the face are not the body, nor am I. The bones of the skull are not the body, nor am I.”

Having thus analyzed them, the monk does not see a body that is a distinct entity apart from the parts, nor does he see the body in each individual part, nor does he see the body as the divided parts. The eye, ear, nose, tongue, body, and mind are not the body of the self, nor is the self within them. He analyzes the body down to individual atoms, seeing his own body as powder-like, mere mustard seeds.

He analyzes the great elements: “Who am I? Am I the earth element, the water element, the fire element, or the air element?” He does not see the self as an element. Nor, observing an element within the self, does he see a distinct entity in ultimate reality: “Just as one sees a forest as a collection of many trees; the forest does not exist because of a single tree. Ultimately, there is no such thing as a forest. Apart from the trees, there is no forest. Even a tree, apart from the bark, root, branch, leaf, and pith, does not exist as a separate entity. It does not exist in ultimate reality. By conventional truth, however, a forest exists. Likewise, this body is merely a designation for the collection of hands and so forth. Conventionally, this is a body.”

Knowing the true nature of the body’s qualities, he becomes disenchanted with the body, disenchanted even with the limbs and parts of the body, and disenchanted with all the sense-faculties, feelings, and elements. For the mind that is disenchanted, the craving that leads to rebirth, accompanied by delight and lust, does not cause affliction. Thus he strives in the antidote for lust.

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Verse 7.21.3

Sanskrit Text

कथं द्वेषस्य प्रतिपक्षे प्रयतते? स मैत्रीप्रत्य्- उपस्थितो भवति: “कृच्छं वतेमे सत्त्वाः, यदुत: यन्नाम जायन्ते म्रियन्तेऽपि च्यवन्तेऽप्य् उपपद्यन्ते पञ्चसु गतिषु पञ्चभयापन्नाः!” तान् प्रतिमृतकोपमान् मातृवत् कारुण्यम् उत्पद्यते: “कथं एवं दुःखितानां सत्त्वानां पुनः क्षते क्षार- निभं क्रोधं कुर्यात् प्रकृतिदुःखितेषु सत्त्वेषु?” स द्वि तीयं महाक्लेशं वधन् प्रतिवधन् विहरति।

Translation

How does he strive in the antidote for hatred? He becomes established in loving-kindness: “Alas, these beings are in distress, for they are born, they die, they pass away, and they are reborn in the five realms of existence, beset by the five fears!” Toward them, who are like corpses, compassion arises as if toward a mother: “How could one again direct anger, which is like salt on a wound, toward these beings who are already suffering by nature?” Thus he dwells, striking down and warding off the second great affliction.

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Verse 7.21.4

Sanskrit Text

पुनर् अपि स भिक्षुः कथं तृतीयमहाक्लेशप्रतिपक्षे प्र- यतते?” “मोहेनावृताः सत्त्वाः कायदुश्चरितं चरन्ति, वाग्दु- चरितं चरन्ति, मनोदुश्चरितं चरन्ति। कायस्य भेदाद् अपाय- विनिपाते नरकेषूपपद्यन्ते। यदा तु मोहरहिता भवन्ति सम्- यग्दृष्टिपुरःसराः, तदा कायसुचरितं वाक्सुचरितं मनःसु- चरितं चरन्ति, धर्माधर्मतत्त्वज्ञा भवन्ति। यदा चैषां ध- र्माधर्मतत्त्वज्ञानविज्ञानं भवति, तदा महाक्लेशस्य तृती- यस्याभावो भवति।”

Translation

Again, how does that monk strive in the antidote for the third great affliction? “Beings covered by delusion perform misconduct of body, speech, and mind. With the breaking up of the body, they are reborn in the states of woe, the abyss, and the hells. But when they are free from delusion, preceded by right view, they perform good conduct of body, speech, and mind; they become knowers of the true nature of what is dharma and what is adharma. And when they have the knowledge and discernment of the true nature of dharma and adharma, then the third great affliction ceases to exist.”

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Verse 7.22

Sanskrit Text

स भिक्षुः: “एवं त्रयाणां क्लेशानां त्रयः प्रतिपक्षा भवन्ति। तन्नाशात् सर्वक्लेशोपक्लेशसंयोजनानुशयप्रत्यव- स्थानां नाशो भवति। यथा वृक्षस्य मूलनाशात् त्वङ्मूलप- त्रपलाशास्कन्धविटपपुष्पफलादीनां सर्वथैव म्लानानि भ- वन्ति नाशो वा, तथैव तेषां त्रयाणां वधात् सर्वक्लेशवधो भवति।”

Translation

That monk [thinks]: “In this way, there are three antidotes for the three afflictions. Through their destruction, the destruction of all afflictions, secondary afflictions, fetters, and latent tendencies occurs. Just as when the root of a tree is destroyed, the bark, roots, leaves, foliage, trunk, branches, flowers, and fruits all wither or are destroyed; exactly so, by slaying those three [root afflictions], all afflictions are slain.”

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Verse 8.1

Sanskrit Text

पुनर् अपि स योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: कथं स भिक्षुः सप्तमाद् भूम्यन्तराद् अष्टमं भूम्यन्तरं आक्रामति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा: कथं स भिक्षुर् आदित एव चक्षुर् यथाभूतं पश्यति?

Translation

Again, that practitioner of yoga dwells observing mental qualities within internal mental qualities: How does that monk advance from the seventh stage to the eighth stage? He sees through knowledge consisting of learning or through the divine eye: How does that monk see the eye truly from the very beginning?

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Verse 8.2

Sanskrit Text

” कथं विज्ञेयेषु सर्वेषु रूपेषु बालपृथग्जनः सं- रज्यते संविरज्यते सम्मुह्यते वा? तत्र मित्रं दृष्ट्वा संर- ज्यते, संरज्यस्थानीयं वा रूपं दृष्ट्वा स्त्रियं वाऽन्याद् वा। द्वेषस्थानीयेषु द्वेषम् उपैति, सपत्नभूतं सपत्नस्थानीयं वा। रागद्वेषावृतचक्षु षो रूपं न यथाभूतं पश्यति। ‘मोहावृतचित्त’ इति बालः पृथग्जनः कल्पनामात्रकेषु चक्षुर्- विज्ञेयेषु संरज्यते वा विरज्यते वा संमुह्यते वा। तृष्णा- वञ्चिताः पुरुषाः स्वेच्छावितर्केणात्मनैवात्मानं रञ्जयन्ति।

Translation

“How is it that regarding all visible forms to be cognized, the ordinary person is attracted, repelled, or deluded? Seeing a friend or an attractive form—a woman or something else—he becomes attached. In the presence of things that provoke hatred—an enemy or someone like an enemy—he falls into hatred. For one whose eye is obscured by attachment and hatred, he does not see form as it truly is. Being ‘one whose mind is obscured by delusion,’ the ordinary person is attached, repelled, or deluded by mere imaginations regarding things cognizable by the eye. Men, deceived by craving, enamor themselves by the force of their own willful thoughts.”

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Verse 8.3

Sanskrit Text

“तद्यथा श्वास्थि गृह्य निर्मांसम्, मुखे प्रक्षि- पति। स दन्तैर् वा लालाप्रविसरक्लिन्नफम् अस्थि विवरगतं खादयति। तस्यातिगृद्धस्य शुनः स्वकाद् आस्याद् दन्तविवराद् रुधिरम् आगच्छति। सऽतम् अस्थिरसम्ऽ इति मन्यते। न मन्यते: ‘मामकम् एवेदं रुधिरम् अहम् एवास्वादयामि।’ स श्वा रसगृद्धो जिह्वाम् अपि खादयति। स रसगृद्ध्यावृतोऽस्थिरसं मन्यते, केवलं सङ्कल्पमात्रकम्।

Translation

“For example, a dog takes a meatless bone and puts it in its mouth. With its teeth, it chews the bone which is moistened by the flow of saliva. Because that dog is excessively greedy, blood flows from its own mouth and the gaps between its teeth. It thinks: ‘This is the juice of the bone.’ It does not realize: ‘This is my own blood that I am tasting.’ That dog, greedy for taste, even chews its own tongue. Obscured by greed for taste, it thinks it is the juice of the bone—it is merely a mental construction.”

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Verse 8.4

Sanskrit Text

” एवम् एव बालपृथग्जनश् चक्षुर्विज्ञेयेषु रूपेषु संर- ज्यते चक्षुरमणीयानि रूपाणि। स वितर्कलालावृतमतिर् विचारा- स्थि चक्षुःसदृशे आस्ये प्रक्षिप्य, तथा तथा खादति ये- नास्य तृष्णारुधिरं स्यन्दति। तृष्णारुधिररसगृद्धो ‘ममेदम्’ इत्य् अभिरूपं मन्यते। स तत्र रसं लभते। तत्र यथा श्वा तथा बालपृथग्जनाः। यथास्थि तथा चक्षुर्विज्ञेयानि रूपाणि। यथा वितर्कास् तथा त्वगस्थिखादनम्। यथा दन्तास् तथा विष- याः। तस्माद् अस्थिशङ्कलोपमानि चक्षुर्विज्ञेयानि रूपानि च सर्व- बालपृथग्जनानां विप्रलम्भकाराणि।”

Translation

“In the same way, the ordinary person is attached to forms cognizable by the eye—forms that are pleasing to the eye. His mind is obscured by the saliva of distracted thoughts; he thrusts the ‘bone’ of sustained inquiry into the mouth-like eye and chews it in various ways, causing the blood of craving to flow. Greedy for the taste of that blood of craving, he thinks of an attractive form as ‘mine.’ There, he finds a certain ‘taste.’ In this analogy, the dog represents ordinary people. The bone represents forms cognizable by the eye. The chewing of the bone represents distracted thoughts. The teeth represent the sensory objects. Therefore, forms cognizable by the eye are like skeletons of bone; for all ordinary people, they are causes of deception.”

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Verse 8.5

Sanskrit Text

पुनर् अपि स भिक्षुश् चिन्तयति: “कथं तृष्णाभयभीताः संसारोद्विग्ना भिक्षवः सर्वकामान् प्रजहति? यथापि नागः षष्टिहायनः पञ्चबन्धनबद्धो भवति, पुरुषैर् हस्त्याजानेयैर् अधिष्ठितः स महाविग्रहः पञ्जरावरुद्धः। एष प्रभूते- क्षुगण्डमोदकसीधुपानरसां लभते। तूर्यगीतनादितैश् चास्य विनोदनं क्रियते येनास्य वनसौख्यं विस्मरेत्। विस्मृत्यैह- प्राकृतैर् हस्तिभिः सह संवसेत्, परप्रणेयश् च स्यात्। अथ स हस्त्याजानेय एवम् अपि परिचर्यमाणो वनसौख्यं स्वेष्टं विह- रन्न एव, पर्वतकुञ्जानि वनपुष्पफलानि शकुनिरुतानि नदीनिर्- झररम्याणि भूमिभागानि अनुविचिन्त्य, सर्वबन्धनबद्धोऽपि तानि सौख्यानि स्मृत्वा, सर्वबन्धनानि छित्वा, पुरुषान् हस्त्य्- आजानेयान् अगणयित्वा, गृहपञ्जरं भञ्ज्य, प्रभूतेक्षुग- ण्डमोदकसीधुपानरसं पीत्वा, गीतवादितैर् न शक्यते विप्र- लब्धुम्। न चास्य शक्यते विनोदनं मनसः कर्तुम्। न चास्य वनसौख्यं विसमरति। न च प्राकृतैर् हस्तिभिः सह समताम् उपगन्तुम् इच्छति। पुनर् एव वनं गच्छति।

Translation

Again, that monk reflects: “How do monks, fearing the danger of craving and weary of saṃsāra, abandon all sensual desires? It is like a noble elephant, sixty years old, bound by five bonds. Though he possesses a great body, he is controlled by expert mahouts and confined in an enclosure. There, he receives abundant sugarcane, sweets, and wine. He is entertained with music and song so that he might forget the happiness of the forest. Having forgotten it, he would live with common elephants and be led by others.

Yet, even while being thus attended to, that noble elephant does not truly enjoy himself. He thinks of the happiness of the forest—the mountain caves, the forest flowers and fruits, the songs of birds, and the riverbanks lovely with waterfalls. Even while bound by all those bonds, he remembers those joys, breaks all his bonds, disregards the mahouts, smashes the cage, and ignores the taste of the sugarcane, sweets, and wine. He cannot be deceived by songs or music. His mind cannot be distracted, for he does not forget the happiness of the forest. He has no desire to remain equal with common elephants. He returns once more to the forest.”

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Verse 8.6

Sanskrit Text

” एवं योगाचारो भिक्षुर् अनादिकालप्रवृत्तैः पञ्चभिर् ब- न्धनैर् बद्धः। कैः पञ्चभिः? यदुतेष्टशब्दस्पर्शरसरूप- गन्धैः। कैः पुरुषैर् हस्त्याजानेयैर् अधिष्ठितः? यदुत: चक्षुः- श्रोत्रघ्राणजिह्वाकायमनोविज्ञानैः साङ्क्लेशिकैः। स्वमतिगृह- पञ्जरेऽवरुद्धः, यदुत: पुत्रदारारामदासीदासभोगगृहाव- रुद्धः। ‘प्रभूतेक्षुमोदकसीधुपानरसऽ इति सङ्कल्पमोद- करागपानस्य एतद् अधिवचनम्। गीतवादितसमस् तृष्णाविषक्त- बुद्धिभिन्ननन्दीरागः। ‘प्राकृतैर् हस्तिभिः’ समः स्याद् इति प्रा- कृतपुरुषैः मिथ्यादृष्टिहस्तिनाम् एतद् अधिवचनम्। ‘सह संवसेद्’ इति तैः सह सत्कायदृष्टिशीलव्रतपरामर्शसम्प्रयुक्तैः प्राकृतपुरुषैर् मुखमधुराभिर् मिथ्यादृष्टिककथाभिः प्रामो- द्यते। ‘परप्रणेय’ इति रगद्वेषमोहायत्तस्यैतद् अधिवचनम्। ‘हस्त्याजानेय’ इति योगाचारस्यैतद् अधिवचनम्। ‘परिचर्यमाणोऽपि’ सर्वसाङ्क्लेशिकस्य मोहगतस्यैतद् अधिवचनम्। नैर्याणिकप- र्वतं स्मृत्वा, ‘पर्वतकुञ्जा’ इति ध्यानसमापत्तीनाम् एतद् अधि- वचनम्। पुष्पफलादिनि सन्मार्गचित्तोत्पादानि, फलभूतं निर्- वाणम्। ‘शकुनिरुतानि’ धर्मकथिकरुतानाम् एतद् अभिवचनम्। ‘नादीनिर्झररम्याणिति’ प्रज्ञानद्या एतद् अधिवचनम्। ‘निर्झरम्’ इति एकान्तचित्तस्यैतद् अधिवचनम्। ’ भूमिभाग’ इति ब्राह्माणां विहाराणाम् एतद् अधिवचनम्, यदुत: मैत्री करुणा मुदिता उपे- क्षा। ‘अनुविचिन्त्य’ इति ध्यानसु खम् अनुविचिन्त्य, स योगाचार- हस्ती सङ्घारामम् अनुधावति।

Translation

“In the same way, the practitioner monk is bound by the five bonds that have functioned since beginningless time. What are the five? Namely: pleasant sounds, touches, tastes, forms, and smells. Who are the ‘expert mahouts’ who control him? Namely: the defiled consciousnesses of the eye, ear, nose, tongue, body, and mind. He is confined in the ‘cage’ of his own home—that is, the confinement of children, wife, gardens, servants, and possessions.

‘Abundant sugarcane, sweets, and wine’ is a metaphor for the drink of passion produced by mental constructions. ‘Songs and music’ refers to the delight of craving to which the intellect is attached. To ‘be equal with common elephants’ refers to being like ordinary people; ‘common elephants’ is a metaphor for those with wrong views. ‘Living with them’ means rejoicing with such ordinary people in talk of wrong views, coupled with the view of a self-identity and attachment to rites and rituals. ‘Led by others’ is a metaphor for being under the power of lust, hatred, and delusion.

‘Noble elephant’ is a metaphor for the practitioner. Even ‘being attended to’ refers to the state of one immersed in the afflictions of delusion. Remembering the ‘mountain of liberation’—‘mountain caves’ is a metaphor for the meditative absorptions. ‘Flowers and fruits’ refers to the arising of the mind of the True Path, and ‘Nirvāṇa’ as the fruit. ‘Bird songs’ is a metaphor for the speech of those who teach the Dharma. ‘Lovely rivers’ is a metaphor for the river of wisdom. ‘Waterfalls’ is a metaphor for the one-pointed mind. ‘Grounds’ is a metaphor for the Brahma-vihāras, namely: loving-kindness, compassion, sympathetic joy, and equanimity. ‘Reflecting’ means reflecting on the bliss of meditation; thus, the elephant-practitioner runs toward the monastic community (Saṅghārāma).”

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Verse 8.7

Sanskrit Text

” तस्माद् धस्त्युपमेन योगाचारेण भवितव्यम्, न श्वो- पमेन।”

Translation

“Therefore, the practitioner should be like the elephant, and not like the dog.”

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Verse 9.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: कथं स भिक्षुर् अष्टमाद् भूम्यन्तरान् नवमं भूम्यन्तरम् आरोहति? स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा:

Translation

Again, the practitioner dwells observing mental qualities within internal mental qualities: How does that monk ascend from the eighth stage to the ninth stage? He sees through knowledge consisting of learning or through the divine eye:

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Verse 9.2

Sanskrit Text

” सर्वम् इदं त्रैधातुकम् अनित्यं दुःखं शून्यानात्मा अशुचिभाण्डभूतम्,” सर्वकामान् अपि पश्यति: “तद्यथा वनान्तर- विवरेषु महति पर्वतश्वभ्रे खर्जूरीवृक्षः स्यात्, अनेका- समशतायासः। तस्मिंश् च प्रान्ते अल्पानि फलानि स्युः, दुःप्राप्याणि बहुदोषानि: श्वभ्रप्रपतनदोषेन जीवितसंशय- काराणि, कोटरदोषेण प्रपतनभागीयानि चोर्ध्वद्रुमस्थितानाम् अपि जीवितनाशकराणि। अथ पुरुषो गच्छेत्, मूढो बालपृथग्जनो ऽन्धभुतो रसगृद्ध्या। स तानि फलानि पश्येत, न श्वभ्र- प्रपतनकोटरोर्ध्ववृक्षप्रपतनजीवितनाशम् अनुरागयति। स तं वृक्षं आरोहयन् बालः पृथग्जनो मन्दमेधा अल्प- रसास्वादेनापहृतः। स तस्माद् वृक्षात्, अप्राप्य तानि फलानि, प्रपतेत्। स जीवितं जह्यात्। अथ केनचिद् अन्येनोपायेन प्रा- कृतेन वा कर्मणा न प्रपतेन, साकल्येन रसरागेन बद्धो बालबुद्धिर् बहुतरम् आदीनवं न पश्यति।”

Translation

“All this triple realm is impermanent, suffering, empty, non-self, and like a vessel of impurity.” He sees all sensual desires as well: “It is as if there were a date palm tree in a mountain cleft within a forest, on a great precipice, requiring hundreds of various and unequal efforts to reach. On the edge of that tree, there might be small fruits—difficult to obtain and full of many dangers. Because of the danger of falling into the abyss, they put one’s life at risk; because of the defect of the hollows in the tree, they lead to falling; even for those standing on the upper branches, they cause the destruction of life.

Then a man might come—a foolish, ordinary person, blinded by greed for taste. He sees those fruits, but he does not care about the risk of falling into the abyss, the hollows, or the fall from the tree that destroys life. Climbing that tree, that fool of dull intellect is carried away by the taste of a little flavor. Without even reaching those fruits, he might fall from that tree and lose his life. Or, if by some other common means he does not fall, being bound entirely by the desire for flavor, his foolish mind fails to see the much greater danger.”

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Verse 9.3

Sanskrit Text

एवम् एव स भिक्षुः पश्यति: “वनान्तरविवरसमानि पञ्च- गतिविवराणि सर्वक्लेशसमानि महच्छ्वभ्राणि। ‘खर्जूरीवृक्ष’ इति कामवृक्षस्यैतद् अधिवचनम्। अनेकासमशतानि प्रत्येक- क्लेशशतसहस्राणाम् एतत्पर्येषणादुःखानाम् एतद् अधिवचनम्। ‘वृक्षप्रान्ते स्थितानि फलानीति’ सर्वकामविषक्तबुद्धीनाम् इष्टशब्दस्पर्शरसरूपगन्धानाम् एतद् अधिवचनम्। ‘दुष्प्रा- प्याणीति’ दुष्प्राप्याणि भवन्ति कामफलानि, तद्यथा: समुद्र- प्रवेशेन शस्त्रसम्भ्रमेण राजसेवाचौर्यवाणिज्यादिक्लेशैर् चाप्यन्ते। कामफलोपमानि ‘बहुदोषानीति’ रागद्वेषमोहा- नाम् एतद् अधिवचनम्। ‘श्वभ्रप्रपतन’ इति नरक त्रियक्प्रे- तश्वभ्रानाम् एतद् अधिवचनम्। ‘जीवितसंशयो भवति’ धर्मजीवितस्यैतद् अधिवचनम्। ‘कोटरदोष’ इति शून्यस्य ऋक्त- कस्य तुच्छकस्यासारकस्यैतद् अधिवचनम्। ‘पुरुष आगच्छेन् मूढऽति बालस्य मिथ्यादृष्टिकस्यैतद् अधिवचनम्।” तस्माद् अनेक- दोषभूयिष्ठपहलोपमान् कामान् अल्पस्वादान् दृष्ट्वा, स भिक्षुः सर्वकामान् न सङ्कल्पयति।

Translation

In exactly the same way, that monk sees: “The ‘clefts in the forest’ are the clefts of the five realms of rebirth; the ‘great precipices’ are equal to all the afflictions (kleśas). ‘Date palm tree’ is a metaphor for the tree of desire. ‘Hundreds of unequal efforts’ is a metaphor for the sufferings of seeking desires—the hundreds of thousands of individual afflictions. ‘Fruits situated at the edge of the tree’ is a metaphor for pleasant sounds, touches, tastes, forms, and smells for those whose minds are attached to sensual desires.

‘Difficult to obtain’ means the fruits of desire are hard to get—for example, they are sought through the dangers of the ocean, the tumult of weapons, royal service, theft, and trade. ‘Full of many dangers’ like the fruits of desire, is a metaphor for lust, hatred, and delusion. ‘Falling into the abyss’ is a metaphor for the abysses of hell, the animal realm, and the realm of hungry ghosts. ‘Risk to life’ refers to the life of the Dharma. ‘The defect of the hollows’ is a metaphor for that which is empty, hollow, vain, and essenceless. ‘A man might come, a fool’ is a metaphor for the person of wrong views.”

Therefore, seeing sensual desires as being like fruits full of many faults and having little taste, that monk does not direct his intention toward any sensual desires.

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Verse 9.4

Sanskrit Text

पुनर् अपि स भिक्षुर् अग्निशिखोपमान् कामान् पश्यति: “यथा हि दीपे दृष्टिरमणीये परमतीक्ष्णस्पर्शे। पतङ्गो मूढः पश्येद् रमणीयं प्रदीपम्। स तस्मिन् प्रदीपे प्रपतेत्, स विनाशम् आप्नुयात्। एवम् एव रागद्वेषमोहावृताः पतङ्गा बाल- पृथग्जनाः सर्वकामरमणीयानि पश्यन्ति प्रदीपसदृशानि। इति यदि तस्मिन् कामप्रदीपे प्रपतन्ति, ते पतङ्गसदृशा दह्यन्ते नरकप्रेततिर्यक्षु।” तस्माद् “अलम् कामैर्!” इति स भिक्षुर् विरज्यते कामेभ्यः।

Translation

Again, that monk sees desires as similar to the flame of a fire: “Just as a lamp is beautiful to the sight but extremely sharp to the touch, a foolish moth sees the lamp as beautiful. It falls into that lamp and meets destruction. In the same way, moth-like ordinary people, obscured by lust, hatred, and delusion, see all desires—which are like lamps—as beautiful. Thus, if they fall into that lamp of desire, they, like moths, are burned in the hells, the hungry ghost realm, and the animal realm.” Therefore, thinking “Enough with desires!” that monk becomes disenchanted with them.

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Verse 9.5

Sanskrit Text

पुनर् अपि स भिक्षु आध्यात्मिके धर्मे धर्मानुपश्यी विह- रति: “कैर् बन्धनैर् बद्धाः सत्त्वाः सन्धावन्ति संसरन्ति संसारे?”

Translation

Again, that monk dwells observing mental qualities within internal mental qualities: “By what bonds are beings bound as they wander and cycle through saṃsāra?”

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Verse 9.6.1

Sanskrit Text

स पश्यति श्रुतमयेन ज्ञानेन दिव्येन वा चक्षुषा: “द्वा- भ्यां बन्धनाभ्यां बद्धोऽयं लोकः: आहारबन्धनेन स्पर्शबन्धनेन च।

Translation

He sees through knowledge consisting of learning or through the divine eye: “This world is bound by two bonds: the bond of sustenance (āhāra) and the bond of contact (sparśa).

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Verse 9.6.2

Sanskrit Text

“तत्राहारबन्धनेन चतुर्विधेन: कबडिकाहारेण मनः- सञ्चेतनाहारेण ध्यानाहारेण स्पर्शाहारेण च।

Translation

There, the bond of sustenance is of four kinds: edible food, mental volition, meditative absorption, and contact.

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Verse 9.6.3

Sanskrit Text

“कबडिकाहाराः कतमाः? यदुत: चत्वारः पुरुषावासाः, षट् कामावचरा देवाः, अष्टौ महानरकाः, एकत्या अपि च प्रेतास् तिर्यञ्चः।

Translation

Who are those who subsist on edible food? Namely: the four continents of human habitation, the six classes of gods of the desire realm, the eight great hells, and certain hungry ghosts and animals.

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Verse 9.6.4

Sanskrit Text

“मनःसञ्चेतनाहारा मत्स्यास् तद्विधाः।

Translation

Those who subsist on mental volition are fish and similar beings.

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Verse 9.6.5

Sanskrit Text

“ध्यानाहारा रूपावचरा देवाः।

Translation

Those who subsist on meditative absorption are the gods of the form realm.

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Verse 9.6.6

Sanskrit Text

“स्पर्शाहाराः पक्षिणः, चक्षुःश्रवाः, चान्ये तद्विधाः स्पर्शमैथुनविप्रलब्धाः।

Translation

Those who subsist on contact are birds, snakes (those who ‘hear with their eyes’), and others of that kind who are deceived by the contact of mating.

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Verse 9.6.7

Sanskrit Text

“सर्व एव बालपृथग्जनाः कामधातौ मनुष्यप्रेततिर्यङ्- नरकेया योऽयं कामसेवनात् कामधातुर् भवति।

Translation

All ordinary people in the desire realm—among humans, hungry ghosts, animals, and hell-beings—belong to this desire realm because of the pursuit of desires.

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Verse 9.6.8

Sanskrit Text

“आरूप्यास् तु समापत्तिसमालम्बनाहाराः।

Translation

The formless beings, however, have the objects of their meditative attainments as their sustenance.

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Verse 9.6.9

Sanskrit Text

“तदेवम् अयं द्वाभ्यां बद्धो लोकः। सो विरागान् न मुच्यते सर्वसंयोजनानुश यभन्धेनेभ्यः।”

Translation

In this way, the world is bound by these two. Without dispassion, one is not freed from the bonds of all the fetters and latent tendencies.”

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Verse 9.7.1

Sanskrit Text

असौ अन्येन प्रकारेण चक्षुर् यथाभूतं पश्यति चक्षुर्- विज्ञेयाण्य् अपि रूपाणि। यद् अपि तच् चक्षुसंस्पर्शनाद् उत्पद्यते सुखस्थानीयं सुखालम्बनम् असुखविपाकं कर्म, तद् अपि यथाभूतं प्रजानाति। एवं दौर्मनस्यस्थानीयं चक्षुर्वि- ज्ञेयं यद् अपि तच् चक्षुःसंस्पर्शजम् उत्पद्यते दुःखा- लम्बनं सुखविपाकं कर्म, तद् अपि यथाभूतं प्रजानाति। कतरत् तच् चक्षुर्विज्ञेयं रूपं सुखालम्बनम् असुखविपाकम्? इहधर्मे धर्मानुपश्यी, आध्यात्मिकेषु धर्मेषु, चक्षुषा रूपम् अयोनिशोमनस्कार्य् आलम्बनं पश्यति निध्यापयत्य् आस्वा- दयति। “सुखम्” इति प्रजानिते। परिणामेन दुःखविपाकं नर- कप्रेततिर्यक्षंवर्तनीयम् भवति। कतरत् तत् कर्म प्रत्युत्- पन्नासुखविपाकि विपरिणामेन सुखविपाकि? इह चक्षुर्वि- ज्ञेयानि रूपानि दृष्ट्वा, चक्षुःसंस्पर्शजयोनिशोमनस्काराभिमु- खचित्तो न तत्र संरज्यते, न मनो विदधाति। तद् अस्य प्रत्युत्- पन्नदुःखविपाकं भवति, परिणामसुखं देवमनुष्यो- पपत्तये निर्वाणपर्यवसानं च भवति।

Translation

He sees the eye truly in another way, as well as the forms cognizable by the eye. Whatever karma is produced from the contact of the eye—situated in pleasure and having pleasure as its object, yet having unpleasant ripening—that too he understands as it truly is. Likewise, whatever karma is produced from the contact of the eye—situated in dejection and having pain as its object, yet having pleasant ripening—that too he understands as it truly is.

Which is that form cognizable by the eye that has pleasure as its object but unpleasant ripening? Here, a monk observing mental qualities within internal mental qualities sees a form with the eye through unwise attention, fixes his gaze upon it, and relishes it. He perceives it as “pleasant.” In its transformation, it becomes an unpleasant ripening, leading to rebirth in the hells, the hungry ghost realm, or the animal realm.

Which is that karma which has an unpleasant ripening in the present but a pleasant ripening in its transformation? Here, having seen forms cognizable by the eye, with a mind directed toward wise attention arising from eye-contact, he is not attached to them and does not focus his mind upon them. This results in an unpleasant ripening for him in the present (due to the effort of restraint), but its transformation is pleasant, leading to rebirth among gods and humans, and culminating in Nirvāṇa.

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Verse 9.7.2-6

Sanskrit Text

एवं श्रोत्रघ्राणजिह्वाकायमनोविज्ञेयेषु धर्मेषु।

Translation

The same applies to the qualities cognizable by the ear, nose, tongue, body, and mind.

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Verse 10.1

Sanskrit Text

पुनर् अपि योगाचार आध्यात्मिके धर्मे धर्मानुपश्यी विहरति: कथं स भिक्षुश् चक्षुर्विज्ञेयेषु रूपेषु उपेक्षको विहरति? इह भिक्षुश् चक्षुषा रूपानि दृष्ट्वा, न संरज्यते न विरज्यते न विलोकयति न निन्दति न स्पृहयति न मनसिकुरुते। नायोनिशोमनसिकारेणावृतो भवति। उपेक्षको भवति। स उपेक्षा- स्थानीयं स्थानं उपलभते, न दुःखसुखस्थानीयम्।

Translation

Again, the practitioner dwells observing mental qualities within internal mental qualities: How does that monk dwell as an equanimous observer of forms cognizable by the eye? Here, having seen forms with the eye, the monk is not attracted, not repelled, does not gaze with longing, does not disparage, does not crave, and does not fixate his mind upon them. He is not obscured by unwise attention. He remains equanimous. He attains a state characterized by equanimity, rather than a state of pain or pleasure.

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Verse 10.2

Sanskrit Text

पुनर् अपि स भिक्षुर् दशमं भूम्यन्तरम् आक्रामति षड्भूमिविकारभूतम्, तद्यथानागम्यप्रथमध्यानभूम्य- न्तरं चत्वारि ध्यानानि। सड्भूमिविकारम् आक्रामति। स पश्यति धर्माणाम् उदयव्ययम्, धर्माणाम् उदयव्ययं जानाति। निरोधगामिनीप्रतिपदार्याष्टाङ्गेन मार्गेण निर्वाणद्वारम् अवग- न्तुं सम्प्राप्तये च प्रयतति।

Translation

Again, that monk advances to the tenth stage, which consists of the six stages of transformation—namely, the preparatory stage (anāgamya), the first meditative absorption (dhyāna), and the four [higher] absorptions. He enters these six stages of transformation. He sees the arising and passing away of all phenomena (dharmas); he understands the arising and passing away of phenomena. Through the Noble Eightfold Path, which is the way leading to the cessation [of suffering], he strives to understand and attain the gate to Nirvāṇa.

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Verse 10.3

Sanskrit Text

तस्यैवं प्रयतमानस्य मारबन्धनानि भूयिष्ठजि- ह्मानि दृष्ट्वा, हृष्टा भौमा यक्षा अन्तरीक्षचराणां यक्षाणाम् अभिनिवेदयन्ति। तेऽपि चतुर्ण्णां महाराज्ञां अभिनिवेदयन्ति। ते ऽपि चातुर्महाराजकायिकानां देवानाम् अभिनिवेदयन्ति। चातुर्- महाराजकायिका अपि त्रिदशाणां, त्रिदशा अपि यामानाम्, यामा अपि तुषितानाम्, तुषिता अपि निर्माणरतीनाम्, निर्माणरतयः परनिर्मित- वशवर्तिनां, परनिर्मितवशवर्तिनो ब्रह्मकायिकानाम् अभिनि- वेदयन्ति यथा: “जम्भूद्वीपात् कुलपुत्रो … विस्तरेण पूर्व- वद् यावत् … अष्टमं भूम्यन्तरम् आरूढः, अन्तर्गतश् च षड् भूमयः, तां चारूढः।”

Translation

As he strives in this way, seeing that the bonds of Māra have been mostly thwarted, the delighted terrestrial yakṣas announce the news to the yakṣas who wander in the atmosphere. They, in turn, announce it to the Four Great Kings. They announce it to the gods of the Realm of the Four Great Kings. Those gods announce it to the gods of the Thirty-Three (Trāyastriṃśa); the Thirty-Three to the Yāma gods; the Yāma gods to the Tuṣita gods; the Tuṣita gods to the Nirmāṇarati gods; the Nirmāṇarati gods to the Paranirmita-vaśavartin gods; and the Paranirmita-vaśavartin gods announce it to the gods of the Brahmā-realm, saying: “A son of noble family from Jambudvīpa… (as before, in detail)… has ascended to the eighth stage, has passed through the [next] six stages, and has now ascended to this [tenth] stage!”

Upon hearing this, the gods of the Brahmā-realm become supremely delighted. They set aside their bliss of meditative dwelling, and having heard what has occurred, they become even more joyful.

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Verse 10.4

Sanskrit Text

शुभानाम् अशुभानां च कर्मणां फलनिश्चयः। भुज्यते स्वकृतं सर्वं कर्मबद्धा हि देहिनः॥

Translation

The ripening of fruits for both good and evil deeds is certain. Everything performed by oneself is experienced, for embodied beings are indeed bound by karma.

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Verse 10.5.1

Sanskrit Text

मधुरादौ विपाके तु कटुकाः क्लेशभूमयः। वर्जनीया हि विषवत् सर्वानर्थकरा हि ताः॥

Translation

Though sweet at the start, the stages of affliction are bitter in their ripening. They must be avoided like poison, for they bring about all manner of disaster.

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Verse 10.5.2

Sanskrit Text

न क्लेशानां वशं गच्छेद् अन्ज्ञानस्य चो गोचरम्। ज्ञानवान् इहलोके च परे च सुखम् अश्नुते॥

Translation

One should not fall under the power of the afflictions, nor into the sphere of ignorance. The person endowed with knowledge enjoys happiness both in this world and in the next.

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Verse 10.5.3

Sanskrit Text

ज्ञान वध्याः सदा क्लेशा अग्निवध्यं यथा तृणम्। तस्माज् ज्ञानं परं ब्रह्म रत्नत्रयविदर्शकम्॥

Translation

Afflictions are always to be destroyed by knowledge, just as grass is destroyed by fire. Therefore, knowledge is the supreme Brahma, the revealer of the Three Jewels.

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Verse 10.5.4

Sanskrit Text

ये ज्ञानगोचररतास् ते शान्ते वर्त्मनि स्थिताः। क्लेशोरगैस् तु ये दष्टास् ते सर्वे विलयं गताः॥

Translation

Those who delight in the sphere of knowledge are established on the path of peace. But those bitten by the serpents of affliction have all gone to destruction.

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Verse 10.5.5

Sanskrit Text

परापरज्ञा ये धीराः साधवस् तत्त्वदर्शिनः। ते यान्ति परमं स्थानं जरामरणवर्जितं॥

Translation

The wise and virtuous seers of truth, who understand both the higher and the lower, go to the supreme state that is free from old age and death.

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Verse 10.5.6

Sanskrit Text

संसाराभिरता ये तु रमन्ते क्लेशशत्रुभिः। नित्यबन्धनबद्धास् ते भ्रमन्ति भवसङ्कटे॥

Translation

But those who delight in saṃsāra and sport with the enemies that are the afflictions remain bound by eternal bonds and wander in the perils of existence.

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Verse 10.5.7

Sanskrit Text

यस्य नैर्याणिकी बुद्धिर् यस्य चर्या शिवा सदा। तस्य देवनिका यस्य ब्रह्मलोको विधीयते॥

Translation

He whose intellect is directed toward liberation and whose conduct is always auspicious—for him, the company of the gods and the Brahma-world are ordained.

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Verse 10.5.8

Sanskrit Text

यस्य रागादयो द्वेष्याः पूज्या बुद्धादयः सदा। स नाशयति संसारं शुष्केन्धनम् इवानलः॥

Translation

He for whom lust and the other passions are enemies, and the Buddha and the others are always objects of worship, destroys saṃsāra just as fire destroys dry fuel.

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Verse 10.5.9

Sanskrit Text

यो न चित्तस्य वशगश् चित्तं यस्यानुगं सदा। स निर्नाशयति क्लेशांस् तमः सूर्योदये यथा॥

Translation

He who is not a slave to the mind, but whose mind always follows him, utterly destroys the afflictions just as darkness is destroyed at sunrise.

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Verse 10.5.10

Sanskrit Text

चित्तशत्रुः परं शत्रुर् न शत्रुर् अपरः स्मृतः। चित्तदग्धाः सदा सत्त्वाह् कालदग्धा यथा नगाः॥

Translation

The mind-enemy is the supreme enemy; no other enemy is recognized. Sentient beings are always consumed by the mind, just as trees are consumed by the fire of time.

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Verse 10.5.11

Sanskrit Text

यश् चित्तवशम् आपन्नो बालो मूढोऽजितेन्द्रियः। तस्य दुःखशमो नास्ति निर्वाणं तस्य दूरतः॥

Translation

He who has fallen under the power of the mind—a fool, deluded, and with uncontrolled senses—for him there is no quelling of suffering; Nirvāṇa is far from him.

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Verse 10.5.12

Sanskrit Text

दुःखं दुःखविपाकं च दुःखहेतुं विजानतः। नश्यन्ति बन्धनाः सर्वे क्लेशवृन्दाः समन्ततः॥

Translation

For one who clearly understands suffering, the ripening of suffering, and the cause of suffering, all bonds and the host of afflictions perish on all sides.

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Verse 10.5.13

Sanskrit Text

आलोकानां परं ज्ञानं तमसां मोह उच्यते। तस्माद् आलोकनिरतो यः स पण्डित उच्यते॥

Translation

Knowledge is said to be the supreme among lights; delusion is called the supreme among darknesses. Therefore, he who delights in light is called a wise man.

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Verse 10.5.14

Sanskrit Text

मोहं विवर्जयेद् धीमान् सर्वानर्थकरो हि यः। यो मोहवशम् आपन्नस् तस्य शान्तिर् न विद्यते॥

Translation

A wise man should avoid delusion, for it causes all disasters. For one who has fallen under the power of delusion, peace does not exist.

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Verse 10.5.15

Sanskrit Text

संस्पृशेत वरं वह्निं संवासेद् उरगैर् वरम्। न क्लेशैः सह संयुज्येद् यदीच्छेच् छ्रेयम् आत्मनः॥

Translation

It would be better to touch fire or live with serpents than to be joined with the afflictions, if one desires one’s own welfare.

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Verse 10.5.16

Sanskrit Text

अमृतानां परं ज्ञानं श्रेय सां निधिर् उत्तमः। बन्धूनां च परो बन्धुर् धनानां धनम् उत्तमम्॥

Translation

Knowledge is the supreme among ambrosias, the highest treasury of blessings, the greatest kinsman among kinsmen, and the highest wealth among riches.

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Verse 10.5.17

Sanskrit Text

तस्माज् ज्ञानाग्निना नित्यं निर्दहेत् क्लेशपर्वतान्। क्लेशपर्वतदग्धस्य सुखं पदम् अवस्थितम्॥

Translation

Therefore, one should constantly burn away the mountains of affliction with the fire of knowledge. For one who has burned the mountains of affliction, the state of happiness is established.

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Verse 10.5.18

Sanskrit Text

अन्धास् तमसि मज्जन्ते पुरुषा मन्दमेधसः। ये नोद्विजन्ति संसाराद् अधर्मरणपञ्जरात्॥

Translation

Men of dull intellect, blind, sink into darkness—those who do not feel revulsion toward saṃsāra, which is a cage for the battle of unrighteousness (adharma).

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Verse 10.5.19

Sanskrit Text

तेषां हि सफलं जन्म येषां बुद्धिर् अवञ्चिता। ते च पूज्याः सदा सद्भिर् येषां धर्मे सदा मतिः॥

Translation

The birth of those whose intellect is undeceived is indeed fruitful. They whose minds are always fixed on the Dharma are always to be honored by the virtuous.

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Verse 10.5.20

Sanskrit Text

तेषां हि सफलं जन्म येषां बुद्धिर् अवञ्चिता। ते च पूज्याः सदा सद्भिर् येषां धर्मे सदा मतिः॥

Translation

The birth of those whose intellect is undeceived is indeed fruitful. They whose minds are always fixed on the Dharma are always to be honored by the virtuous.

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Verse 10.6

Sanskrit Text

इति स भिक्षुर् एवं धर्माधर्मविधिज्ञः सद्भूत्वा विहरति। तस्यैवं सुनिर्मलचेतसः: “अनेकानि जन्मशतसहस्राणि शिखराणि संसारपर्वताद् विशीर्यन्ते वान्तीभवन्ति नश्यन्ति, अपुनर् भवतीति।” नश्यन्ति चास्य क्लेशशत्रवः, अन्तिके चास्य भवति निर्वाणम्।

Translation

Thus that monk, knowing the rules of Dharma and Adharma, dwells as a virtuous being. For him, whose mind is thus perfectly pure, the realization occurs: “Many hundreds of thousands of peaks of the mountain of saṃsāra are crumbling, wasting away, and perishing, so that there is no further rebirth.” His enemies—the afflictions—perish, and Nirvāṇa becomes near to him.

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