The first of three sub-bhūmis within Yogasthāna I. The gotrabhūmi describes what makes a person fit for the disciple-vehicle path — the conditions that must be in place before descent into practice can begin. It moves from prerequisites (a viable rebirth, faculties, faith, no immediate-retribution karma, support from the dharma and the community) through the path that lineage makes possible (going forth, restraint, dhyāna, the four noble truths, liberation), and finally to identifying the person-types that have the lineage versus those who do not.
id
Sanskrit
English
indriyairavikalatā, āyatanagataḥ prasādaḥ, aparivṛttakarmāntatā |
Intactness of faculties, clarity directed to its sphere, unobstructed action.
tatra manuṣyatvaṁ katamat |
What is manuṣyatva (human-male birth)?
Manuṣyatva is the abstract noun manuṣya + -tva, literally 'human-ness.' Asaṅga defines it here as a compound condition: rebirth among humans (1.4) and male body with the male sex-faculty (1.5). Translating manuṣyatva as bare 'being human' produces a jarring tautology at 1.5 — the male-faculty clause would read as restricting humanness rather than as a sub-condition of a technical category. Manuṣyatva is therefore retained in the running translation. The category is the first of the five ātmasampat (endowments-from-self) listed at 1.2 and parallels Abhidharmakośa usage; the Śrāvakabhūmi is a bhikṣu manual, and the bhikṣuṇī lineage has its own treatment elsewhere in the Yogācāra corpus. Puruṣendriya at 1.5 is the male sex-faculty as one of the twenty-two indriyas, distinct from puruṣa (the social-biological category). See glossary entry manuṣyatva.
yathāpīhaikatyo manuṣyāṇāṁ sabhāgatāyāṁ pratyājāto bhavati |
When someone here has been reborn in the community of humans,
āryā ya tane pratyājātiḥ katamā |
What is rebirth in a noble region?
Ārya-āyatana here means 'noble locus' in a geographical sense — paralleling madhya-janapada (Middle Country) in 1.8, the heartland where dharma transmission concentrates, contrasted with pratyanta-janapada (peripheral countries) where renunciant communities and teachings are sparse. The same word āyatana recurs at 1.13 (āyatana-gata prasāda) with a doctrinal referent — the dharma-vinaya as the proper locus of faith — so its two appearances in the ātmasampat list do not refer to the same thing. Both are rendered to keep the sense distinct: 'region' for the geographical āyatana here, 'sphere' for the doctrinal āyatana at 1.13. See glossary entry āyatana.
yathāpīhai katyo madhyeṣu ja napadeṣu pratyājāto bhavati pūrvavadyāvadyatra gatiḥ satpuruṣāṇāmiyamucyate āryāyatane pratyājātiḥ |
When someone here has been reborn in the Middle Country, as before — namely wherever the resort of holy persons lies — this is called rebirth in a noble region.
yathāpīhaikatyaḥ ajāto bhavatyaneḍaka iti vistaraḥ |
When someone here is born not blind, not deaf, [and so on as elaborated];
aṁgapratyaṁgāvikalo vā yadrūpeṇāṁpratyaṁgāvaikalyena śrotrāvaikalyādikena bhavyaḥ kuśalapakṣasamudāgamāya |
with limbs and minor limbs intact, of such a kind that, through the intactness of his limbs and his hearing and so on, he is fit for the gathering of the wholesome.
idamucyate indriyā vaikalyaṁ |
This is called intactness of faculties.
Shukla prints
idamucyate indriyā vaikalyaṁ ('this is called the defectiveness of faculties') — but the definiendum at 1.9 is indriyair avikalatā (non-defectiveness), so the closing must read indriyāṇām avaikalyam (or indriyāvaikalyam) to match. Treated as a scribal/print error: the leading a- of avaikalyam has been lost, leaving vaikalyam in apparent contradiction with the opening. English silently corrects.āyatanagataḥ prasādaḥ katamaḥ |
What is clarity directed to its sphere?
Prasāda — rendered 'clarity' to keep it distinct from śraddhā 'faith,' which appears alongside it in 1.14 and 1.17. The source distinguishes the two: śraddhā is the active faith one gains, prasāda is the resulting serene-clarity-of-mind state; 1.17 says faith is the 'predominant forerunner' that produces prasāda. The standard Buddhist Studies rendering of prasāda is 'serene faith' / 'serene confidence' / 'lucid confidence,' which captures the faith-component bare 'clarity' loses; 'clarity' is kept here on consistency grounds and because śraddhā already carries the faith-rendering, but the connotation should be heard as faith-induced lucidity, not bare cognitive transparency. Āyatana-gata — 'gone-to/lodged-in [its proper] āyatana'; here the āyatana is the dharma-vinaya as object-locus of faith-clarity (1.16), distinct from the geographical ārya-āyatana at 1.7. Rendered 'directed to its sphere' with 'sphere' chosen over 'locus' to make the doctrinal-domain sense audible.
yathāpīhaikatyena tathāgatapravedite dharmavinaye śraddhā pratilabdhā bhavati |
When someone here, in the dharma-vinaya proclaimed by the Tathāgata, gains faith,
ayamucyate āyatanagataḥ prasādastadāyatanaṁ tathāgatapravedito dharmavinayaḥ sarveṣāṁ laukikalokottarāṇāṁ śukladharmāṇāmutpattaye |
This is called clarity directed to its sphere — the sphere being the dharma-vinaya proclaimed by the Tathāgata, for the arising of all worldly and supramundane bright dharmas.
yā punaratra śraddhā, tena pūrvagamenādhipatyena sa āyatanagataḥ prasādaḥ |
The faith here, with that as predominant forerunner, is clarity directed to its sphere.
sarvakleśamalakāluṣyāpanayanā aparivṛttakarmāntatā yena paṁcānāmānantaryāṇāṁ karmaṇāṁ, tadyathā mātṛvadhāt pitṛvadhādarhadvadhātsaṁghabhedāttathāgatasyāntike duṣṭacittarucirotpādādanyatamānyatamadānantaryaṁ karma dṛṣṭa eva dharme na kṛtaṁ bhavati nādhyācaritamiyamucyate |
Unobstructed action: [the state in which] the five actions of immediate retribution — matricide, patricide, killing an arhat, schism in the saṅgha, or drawing blood from the Tathāgata with hostile intent — have not been done, have not been committed by him in this very life. This is called
aparivṛttakarmāntatā literally 'the state in which the karma-end has not been turned-around/sealed.' The five ānantarya (immediate-retribution) actions, once committed, are held to render the noble path unattainable in this very life — the karmic outcome is fixed. The contrast term in 1.21 (parivṛttakarmāntatā) is rendered 'obstructed action' for the same reason.
itīmāni pañcānantaryāṇi karmāṇi kṛtopacitāni |
Conversely: when the five actions of immediate retribution have been done and accumulated,
dṛṣṭa eva dharme parivartyābhavyo bhavati parinirvāṇāyāryamārgasyotpattaye tasmādetāni parivṛttakarmāntatetyucyate |
in this very life [the doer] becomes unfit for the arising of the noble path leading to nirvāṇa; that is why these are called obstructed action.
svayamevānena sa ātmabhāva ebhiḥ pañcabhiraṅgaiḥ sampādito bhavati |
By himself, this individual existence has been brought to fulfillment by these five factors.
ātmabhāva ('individual existence' / 'this present body-and-mind') and ātmasampat ('endowment-from-self') are distinct in the source. The first names what is brought to fulfillment; the second names the resulting category — the eight factors that arise within one's own continuum, contrasted with parasampat (endowment-from-others) in 1.24.
tadyathā buddhānāmutpādaḥ, saddharmadeśanādeśitānāṁ dharmāṇāṁ avasthānamavasthitānāṁ cānupravarttanaṁ |
Namely: the arising of Buddhas; the establishment of the proclaimed dharmas of the true teaching; the further transmission of those established dharmas;
parataśca pratyanukampā |
and the responsive support of others.
parataḥ pratyanukampā — literally 'sympathy-in-response from another.' Rendered 'responsive support of others' to capture that this is concrete material support (food, robes, lodging, medicine) given in response to a renunciant's situation, not abstract benevolence.
yathāpīhaikatyaḥ sarvasarvasatve ttve ṣu kalyāṇaṁ hitādhyāśayamutpādya prabhūtairduṣkarasahasrairmahatā ca puṇyajñānasambhāreṇa ātmabhāvapratilambhe bodhimaṇḍe niṣadya, pañcanivaraṇāni prahāya, caturṣu smṛtyupasthāneṣu sūpasthitacittaḥ, saptatriṁśad bodhipakṣyān dharmān bhāvayitvā a nuttarāṁ samyaksaṁbodhimabhisaṁbudhyate |
When someone, having generated benevolent intention toward all beings, attains [a final] individual existence through thousands of difficult deeds and a great accumulation of merit and knowledge — and seated on the seat of awakening, having abandoned the five hindrances, with mind well-established in the four foundations of mindfulness, having cultivated the thirty-seven dharmas conducive to awakening, he awakens to supreme, perfect awakening.
atītānāgatapratyutpanneṣvadhvasu evamevā kleśa ā yā ta evaṁ buddhā bhagavanto loka utpadya tasyaiva ca śrāvakalokānukampāmupādāya catvāryāryasatyānyārabhya duḥkha sadbhirayañca dharmo niryāto, deśitaḥ, praśasto buddhaiśca buddhaśrāvakaiścā yamucyate buddhānāmutpādaḥ |
In past, future, and present times, just so [as described], blessed Buddhas arise in the world; and out of compassion for the world of disciples, taking up the four noble truths beginning with suffering, this dharma is brought forth, taught, and praised by the Buddhas and by the disciples of the Buddhas — this is called the arising of Buddhas.
deśite saddharme, pravartite dharmacakre, yāvacca buddho bhagavāṁ vān jīvati, tiṣṭhati ca, parinirvṛte ca buddhe bhagavati, yāvatā kālena pratipattirna hīyate, saddharmaśca nāntardhīyate |
When the true dharma has been taught, the dharma-wheel set in motion, for as long as the blessed Buddha lives and remains, and after the blessed Buddha has attained final nirvāṇa, for as long as practice does not decline and the true dharma does not disappear,
idamucyate saddharmasyāvasthānaṁ yāva vasthānaṁ veditavyaṁ |
this is called the establishment of the true dharma — up to that time the establishment is to be understood.
avasthitānāṁ dharmāṇāmanupravarttanaṁ katamat |
What is the further transmission of the established dharmas?
yatta evādhigantāra ḥ saddharmasya, saddharmasākṣātkriyāyai bhavyāṁ pratibalatāṁ jānatāṁ viditvā yathādhigatāmevānulomikīmavavādānuśāsanīmanupravarttayantīdamucyate avasthitānāṁ dharmāṇāmanupravarttanaṁ |
Those who are themselves attainers of the true dharma, knowing those fit and capable for the realization of the true dharma, transmit the conforming admonition and instruction in accord with their own attainment — this is called the further transmission of the established dharmas.
parata ucyante dā yakadānapatayaḥ te yāni tasyānulomikāni jīvito padhāraṇāni taiḥ pratyanukampate nte yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārairiyamucyate parataḥ pratyanukampā |
‘Others’ here means the donors and patrons; by them one is supported with the requisites needed for life — namely robes, alms-food, lodging, medicine, and other provisions. This is called the responsive support of others.
yathāpīhaikatyastathāgatasya vā, tathāgataśrāvakasya vā antikāddharmaṁ śrutvā śraddhāṁ pratilabhate |
When someone here, hearing the dharma from the Tathāgata or from a disciple of the Tathāgata, gains faith.
abhyavakāśaṁ pravrajya yanva yannva haṁ sarvaṁ kaḍa la travargaṁ, dhanadhānyahiraṇyaṁ cotsṛjya svākhyāte dharmavinaye samyagevāgārādanāgārikāṁ pravrajeyam |
going forth into the open, having renounced all spouse-and-family, wealth, grain, and gold, in the well-stated dharma-vinaya, I shall rightly go forth from home to the homeless life.
Kalatra-varga (visible in the extracted source as split/garbled
kaḍa la travarga) is the spouse-and-family or household-circle being abandoned at going-forth; it is paired with wealth, grain, and gold, not another word for treasure.pravrajitvā pravrajya ca pratipattyā sampādayeyamiti |
Having gone forth, by the practice of going-forth I shall accomplish my goal.’
ya evamutpannaśchandaḥ kuśaleṣu dharmeṣvayamucyate kuśalo dharmachandaḥ cchandaḥ |
Such a desire generated for the wholesome dharmas — this is called wholesome dharma-desire.
yā tameva kuśalaṁ dharmacchandamadhipatiṁ kṛtvā jñapticaturthena vākkarmaṇā upasampatkuśalairaśī ḥśī lasamādānaṁ vā |
[Damaged/Conjectural]: Making that wholesome dharma-desire predominant, [one goes forth] through the formal verbal act with motion as fourth, or through the undertaking of the training precepts from those skilled in full ordination.
The going-forth definition is textually unstable around upasampat-kuśalair aśīḥśīla-samādānaṁ vā. The first half clearly refers to ordination through the formal jñapti-caturtha verbal act; the second half is taken functionally as undertaking training precepts from those skilled in full ordination. The English is marked conjectural/corrupt rather than treating the extracted phrase as secure.
sa tathā pravrajitaḥ śīlavān viharati, prātimokṣasamvarasaṁvṛtaḥ |
Having so gone forth, he dwells endowed with virtue, restrained by the restraint of the Prātimokṣa,
aṇumātreṣvavadye ṣu bhayadarśī, samādāya śikṣate śikṣāpadeṣu |
seeing danger in the slightest fault, undertaking the precepts of training.
sa tameva śīlasamvaraṁ niśrityārakṣitasmṛtirbhavati |
Depending on that very restraint of virtue, he becomes one of guarded mindfulness,
smṛtyārakṣitamānasaḥ samāvasthāvacārakaḥ |
with mind guarded by mindfulness, one who maintains a balanced state.
na nimittagrāhī bhavati, nānuvyaṁjanagrāhī yato a dhikaraṇama sya pāpakā, akuśalā dharmāścittamanusraveyusteṣāṁ samvarāya pratipadyate |
he does not seize signs, does not seize secondary features; he undertakes the restraint by which evil unwholesome dharmas would not flow into his mind on that account.
sa śrotreṇa śabdāṁ bdān , ghrāṇena gandhān, jihvayā rasān, kāyena spraṣṭavyāni |
Hearing sounds with the ear, smelling odors with the nose, tasting flavors with the tongue, feeling tangibles with the body,
, manasā dharmān vijñāya na nimittagrāhī bhavati nānuvyaṁjanagrāhī yato a dhikaraṇamasya pāpakā akuśalā dharmāścittamanusraveyusteṣāṁ samvarā ya pratipadyate, rakṣati mana indriyaṁ mana indriyeṇa samvaramāpadyate |
and cognizing dharmas with the mind — he does not seize signs, does not seize secondary features; he undertakes the restraint by which evil unwholesome dharmas would not flow into his mind on that account. He guards the mind-faculty and attains restraint over the mind-faculty.
sa tathā saṁvṛtendriyaḥ pratisaṁkhyāyāhāramāharati |
Having so restrained the senses, he takes food with reflection.
na darpārthaṁ, na madārthaṁ, na maṇḍanārthaṁ, na vibhūṣaṇārthaṁ, yāvadevāsya kāyasya sthitaye, yāpanāyai, brahmacaryānugrahāya iti |
Not for arrogance, not for intoxication, not for adornment, not for embellishment, but only for the sustaining of this body, for its support, for the supporting of the holy life.
paurāṇāṁ vedanāṁ prahāsyāmi, navāṁ ca notpādayiṣyāmi |
‘I shall remove old feelings and shall not produce new ones;
balaṁca, sukhaṁ cānavadyatā ca, sparśavihāratā ceyamucyate bhojane mātrajñatā |
strength, comfort, blamelessness, and ease of contact’ — this is called knowing the right measure in food.
sadivā caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pari śodhayati |
By day, by walking and sitting, he purifies the mind of obscuring dharmas.
sa divā caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhya, tato vihārānnirgamya, bahirvihārasya pādau prakṣālya, dakṣiṇena pārśvena siṁhaśayyāṁ kalpayatyālokasaṁjñī, smṛtaḥ, saṁprajānan, utthānasaṁjñāmeva manasi kurvan sa rātryāḥ paścime yāme laghu laghveva prativibudhya, caṁkramaniṣadyābhyā māvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayatīyamucyate pūrvarātrāpararātraṁ jāgarikānuyuktatā |
By day, having purified the mind of obscuring dharmas through walking and sitting, leaving the dwelling, washing the feet outside, he lies down on the right side in the lion-posture, perceiving light, mindful, clearly aware, attending to the perception of rising. And in the last watch of the night, rising swiftly, by walking and sitting he again purifies the mind of obscuring dharmas. This is called application to wakefulness in the early and late watches of the night.
sa tathā jāgarikānuyuktaḥ ati bhi kramapratikrame saṁprajānadvihārī bhavatyālokitavyavalokite, sāmmiñjitaprasārite, sāṁghāṭīcīvarapātradhāraṇe, aśitapītakhāditasvādite nidrāklamavinodane, gate, sthite, niṣaṇṇe, śayite, jāgṛte, bhāṣite, tūṣṇīmbhāve samprajānadvihārī bhavati |
So applied to wakefulness, he dwells with full awareness in setting forth and returning, in looking ahead and looking around, in bending and stretching the limbs, in wearing the saṅghāṭi robe and carrying the bowl, in eating and drinking and chewing and tasting, in dispelling sleep and fatigue, in going, standing, sitting, lying down, in being awake, in speaking, and in keeping silent.
sa ebhirdharmaiḥ parikarmabhūmiṁ śodhayitvā viviktāni śayanāsanānyadhyāvasatyaraṇyāni, vṛkṣamūlāni, śūnyāgārāṇi, parvatakandaragiriguhāpalāla puṁjā bhyavakāśaśmaśānavanaprasthāni prāntāni śayanāsanādīnīdamucyate prāvivekyam |
Having purified the preparatory ground by these dharmas, he dwells in secluded lodgings — forests, the foot of trees, empty huts, mountain caves, mountain caverns, heaps of straw, the open air, cemeteries, the depths of the woods. These remote lodgings are called seclusion.
so a raṇyagato vā, vṛkṣamūlagato vā, śūnyāgāragato vā, paṁcabhyo nivaraṇebhyaścittaṁ viśodhayati |
Gone to the forest, or to the foot of a tree, or to an empty hut, he purifies the mind of the five hindrances:
kāmacchandād vyāpādātstyānamiddhādauddhatyakaukṛtyādvicikitsāyāḥ |
of sense-desire, ill-will, sloth-and-torpor, restlessness-and-regret, and doubt.
sa ebhyo nivaraṇebhyaścittaṁ viśodhya vinivaraṇaṁ samādhikalpatāyāmavasthāpayatīyamucyate nivaraṇa viśuddhiḥ |
Having purified the mind of these hindrances, free of hindrances, he establishes it in a state fit for concentration — this is called purification from hindrances.
sa pañcanivaraṇāni prahāya cetasopakleśa cetasa upakleśa karāṇi saṁkleśakarāṇi |
Having abandoned the five hindrances that defile the mind and produce secondary defilement,
viviktaṁ kāmairviviktampāpakairakuśalairdharmaiḥ savitarka savicāraṁ vivekajaṁ prītisukhaṁ prathamaṁ dhyānamupasaṁpadya viharati |
secluded from sense-desires, secluded from unwholesome dharmas — with applied and sustained thought, with the joy and pleasure born of seclusion — he enters and dwells in the first dhyāna.
savitarkasavicārāṇāṁ vyupaśamādadhyātmasaṁprasādāccetasa ekotībhāvādavitarkamavicāraṁ samādhijaṁ prītisukhaṁ dvitīyaṁ dhyānamupasampadya viharati |
From the quieting of applied and sustained thought, with inner serenity and unification of mind, without applied thought, without sustained thought — with the joy and pleasure born of concentration — he enters and dwells in the second dhyāna.
sa prītervirāgādupekṣako viharati smṛtaḥ saṁprajāna n sukhaṁ ca kāyena pratisamvedayate yat |
With the fading of joy, he dwells equanimous, mindful, fully aware, experiencing pleasure with the body —
tadāryā ācakṣate upekṣakaḥ smṛtimān sukhavihārī tṛtīyaṁ dhyānamupasampadya viharati sa sukhasya ca prahāṇāt pūrvameva saumanasyadaurmanasyayorastagamā rastaṅgamā daduḥkhāsukhamupekṣāsmṛtipariśuddhaṁ caturthaṁ dhyānamupasampadya viharati |
that of which the noble ones declare, ‘he is equanimous, mindful, dwelling in pleasure’: he enters and dwells in the third dhyāna. With the abandoning of pleasure and the prior cessation of joy-and-dejection, with neither-pain-nor-pleasure, purified by equanimity and mindfulness, he enters and dwells in the fourth dhyāna.
so a nayānūpūrvyā uttarottarānviśiṣṭān viśiṣṭatarān viśiṣṭatamān pratyagrānātmasampatpūrvān samādhi saṁniśrayaparyavasānān samudānayati |
By this gradual progression, he brings to fulfillment ever-higher conditions of emergence — distinguished, more distinguished, most distinguished, and fresh — beginning with endowment-from-self and culminating in dependence on concentration.
Samudānayati here is read as bringing forth/fulfilling the graded conditions for lineage-emergence, beginning with endowment-from-self and ending in dependence on concentration. The prior wording made the concentrations themselves seem to be the only referent.
evaṁ pariśuddhe citte paryavadāte anaṁgaṇe vigatopakleśe ṛjubhūte karmaṇye sthite āniṁjyaprāpte sa ceccatvāryāryasatyānyārabhya teṣāṁ parijñāyai prahāṇāya sākṣātkriyāyai bhāvanāyai parato ghoṣamavavā dānuśāsanīṁ pratilabhate |
Thus, with the mind purified, cleansed, free of impediment, free of secondary defilement, made straight, made workable, settled, attained to imperturbability — if, taking up the four noble truths for their full knowledge, abandonment, realization, and cultivation, he receives admonition and instruction by the voice of another,
evamasau bhavyo bhavati pratibalaśca yoganimittasya manaskārasyotpādanāya |
he becomes fit and capable of generating attention to the meditation sign.
ya ta tpūrvikāyāśca samyagdṛṣṭeryayā catvāryāryasatyānyabhisamāgacchati |
And by the right view that precedes [yoga], by which he comes to the four noble truths,
nirupadhiśeṣe ca nirvāṇadhātau parinirvāti |
And he attains final nirvāṇa in the nirvāṇa-element without remainder.
tatra yā samyagdarśanamupādāya vimuktiparipūriḥ |
There, taking up right vision, the fulfillment of liberation,
nirupadhiśeṣaparinirvāṇaṁ cāyaṁ gotrasamudāgamo veditavyaḥ |
and final nirvāṇa without remainder — this is to be understood as the perfecting of the lineage.
tatrātmasampadamupādāya yāvatsamādhisanniśrayo a yaṁ |
There, [the factors] from endowment-from-self up to dependence on concentration —
hīnaḥ samudāgamapratyayo veditavyaḥ |
these are to be understood as the lesser supporting conditions for the perfecting.
tatra yaḥ catuḥsatyadeśanāvavādādhipateyaḥ parato ghoṣaḥ, yaśca yoniśo manaskāraḥ |
There, the voice of another that has teaching and admonition concerning the four truths as predominant, together with wise attention,
ayaṁ pradhānaḥ samudāgamapratyayo veditavyaḥ |
this is to be understood as the principal supporting condition for the perfecting.
gotrasthasya pudgalasya katamāni liṁgāni |
What are the marks of a person established in the lineage?
yānyaparinirvāṇadharmakasya liṁgāni |
the opposites of the marks of one not of the nature for final nirvāṇa.
yānyaparinirvāṇadharmakasya liṁgāni |
those that are the marks of one not of the nature for final nirvāṇa,
tadviparyayeṇa gotrasthasya pudgalasya liṁgāni veditavyāni |
the marks of a person established in the lineage are to be understood as their opposite.
kāni punaraparinirvāṇadharmakaliṁgāni yaiḥ samanvāgataḥ aparinirvāṇadharmakaḥ |
What, again, are the marks of one not of the nature for final nirvāṇa, endowed with which he is one not of the nature for final nirvāṇa?
aparinirvāṇadharmako ’yamiti vijñeyaḥ |
‘He is one not of the nature for final nirvāṇa,’ thus it should be known.
bahūnyaparinirvāṇadharmakaliṁgāni |
There are many marks of one not of the nature for final nirvāṇa.
ihāparinirvāṇadharmasya pudgalasyādita evāla tṛṣṇā sarveṇa sarvaṁ sarvathā ca sarvabuddhairāśrayasanniviṣṭā aprahāṇadharmiṇī bhavatyanutpādyā dūrāgatā pragāḍhasanniviṣṭā idaṁ |
Here, for a person not of the nature for final nirvāṇa, from the very beginning that craving — completely, entirely, in every way — is so lodged in his very ground that even all the Buddhas could not uproot it: of the nature of non-abandonment, not to be drawn out, deeply settled, firmly fixed.
sarvabuddhaiḥ āśrayasanniviṣṭā aprahāṇadharmiṇī — read as 'lodged in the basis [such that, even by] all the Buddhas [it is] of the nature of non-abandonment.' Translation makes the implied counterfactual explicit ('even all the Buddhas could not uproot it'). The conventional reading takes sarvabuddhaiḥ as the agent against whose collective power the craving still resists.
idaṁ prathama ma gotrakasthasya pudgalasya liṁgaṁ |
This is the first mark of a person not established in the lineage.
punaraparamagotrasthaḥ pudgalaḥ anekaparyāyeṇa saṁsāraguṇān vicitrān prabhūtāṁśca śrutvā nirvāṇaguṇāṁścānekaparyāyeṇa vicitrān |
Further, a person not established in the lineage, even after hearing in many ways the manifold and numerous attractions of saṁsāra, and after hearing in many ways the manifold and numerous qualities of nirvāṇa,
The second mark of the non-lineage person at 12.1–12.3 is governed by negation. Even after hearing about saṁsāra and nirvāṇa, he has not generated even slight fault-seeing or urgency regarding saṁsāra across the three times; regarding nirvāṇa, craving-destruction, dispassion, and cessation, only a limited and slight seeing of qualities/benefits and clarity arises. The previous English made him sound as if he did produce slight fault-seeing of saṁsāra, weakening the contrast.
prabhūtāṁśca śrutvā parīttamapi prapaṁce saṁsāradoṣadarśanamādīnavadarśanaṁ |
has not produced even a slight seeing of fault or danger in the proliferation of saṁsāra,
saṁvegamātraṁ notpāditavānatītamadhvānamupādāya notpādayiṣyatyānāgata madhvāna mupādāya notpādayati varta mānamadhvānamupādāya parīttakalpamātrakamavaramātrakaṁ nirvāṇe, tṛṣṇākṣaye, virāge, nirodhe guṇadarśanamuśansa śaṁsa darśanaṁ prasādamātrakamatītānāgatapratyutpannamadhvānamupādāya notpāditavānnotpādayiṣyati notpādayati |
nor even mere urgency with respect to the past, and will not produce it with respect to the future, and does not produce it with respect to the present. With respect to nirvāṇa, the destruction of craving, dispassion, and cessation, he has produced, will produce, and produces only a limited, scanty, slight seeing of qualities and benefits, only a slight clarity, with respect to past, future, and present.
idaṁ dvitīyamagotrastha sya pudgalasya liṁgam |
This is the second mark of a person not established in the lineage.
punaraparamagotrasthaḥ pudgalaḥ anekaparyā yeṇa .............. gāmīduḥ khā patrāpyeṇa samanvāgato bhavati |
[Damaged]: Further, a person not established in the lineage, in many ways … is endowed with weak shame and weak moral dread concerning suffering-bound [conduct].
yenāyamaghṛṇacittaścāsaṁkucitacittaśca prahṛṣṭacittaśca sarvasyāyamadhyācarati |
By which he, with mind compassionless, mind unconstricted, mind elated, transgresses against all.
na ca kadācittani nni dānaṁ vipratisārī bhavati |
And he is never on any account remorseful.
idaṁ tṛtīyamagotrasthaṁ liṅgaṁ |
This is the third mark of one not established in the lineage.
puna raparamagotrasthaḥ sarvākāraparipūrṇe a sya |
Further, for one not established in the lineage — when [the teaching] is wholly complete in every aspect for him,
Source paragraph 12 of the original sbh1 file collapsed the long fault-list into a single segment, leaving 12.11 with only a fragment. The two segments are restored here at the source's | boundary: 12.10 names the setup (the teaching's completeness for him), 12.11 carries the rest of the description and the negation.
do ṣa yukte citre tte gamake duḥkhaṁ vā ārabhya, samudayaṁ vā, nirodhamvā, mārgamvā, saddharme deśyamāne na labhate cetasa āvarjanamātre karmaṇi, muktimātre yadutātītamadhvānamupādāyānāgatamadhvānamupādāya ya duta pratyutpannamadhvānamupādāya |
free of fault, manifold, leading [to liberation] — when the true dharma is being taught taking up suffering, or origin, or cessation, or path, he does not gain even the mere turning of mind toward [right] action, or even toward release, with respect to past, future, or present.
idaṁ caturthamagotrasthaṁ liṁgaṁ |
This is the fourth mark of one not established in the lineage.
punaraparamagotrasthaḥ pudgalaḥ sa cet kadācit karha rhi cit svākhyāte dharmavinaye pravrajati |
Further, a person not established in the lineage, if at any time he goes forth in the well-stated dharma-vinaya,
sa rājā bhinirṇīto vā, co cau rābhinirṇīto vā, ṛ ṇā rto vā, ajīvikāmayabhīto vā, mā rabhayabhīto vā, aśramaṇaḥ śramaṇaprati jñaḥ, abrahmacārī brahmacārī ri- pratijñaḥ, atītānāgatapratyutpanneṣvadhvasvagotrasthasya pudgalasyaivameva pravrajyā veditavyā |
is one under pressure from a king, or under pressure from thieves, or distressed by debt, or fearful for his livelihood, or fearful of māra, no recluse but claiming to be a recluse, no celibate but claiming to be celibate — in past, future, and present, of the person not established in the lineage, the going forth is thus to be understood.
Rājābhinirṇīta / caurābhinirṇīta are motivational-pressure items in the stock list of bad reasons for going forth. 'Under pressure from a king/thieves' is intentionally broad; the point is coerced or fear-driven ordination, not being 'resolved upon' in the mental-act sense.
na vā śikṣākāmasya pudgalasya pravrajyopasampadbhikṣubhāvaḥ |
Or such going forth, full ordination, monkhood is not for a person desirous of training.
tadanena paryāyeṇānenābhisandhinā arthato nai ryāṇikato a gotrasthaḥ pudgalaḥ pravrajita iti saṁkhyāṁ gacchati |
By this way of speaking, with this intention, and in the sense that it does not lead out, the person not established in the lineage is reckoned as 'gone forth.'
idaṁ pañcamamagotrasthasya pudgalasya liṁgam |
This is the fifth mark of a person not established in the lineage.
punaraparamagotrasthaḥ pudgalo yatkiṁcit kuśalaṁ karma karoti |
Further, a person not established in the lineage, whatever wholesome action he performs
kāyena, vācā, manasā vā tatsarvaṁ bhavābhiprāyo vā, viśiṣṭamāyatipunarbhavamabhiprārthayamāno bhogābhiprāyo vā bhavati |
by body, by speech, by mind, all of it is with the intention of becoming, of seeking a distinguished further existence, with the intention of enjoyments.
idaṁ ṣaṣṭhamagotrasthasya pudgalasya liṁgaṁ |
This is the sixth mark of a person not established in the lineage.
evaṁbhāgīyāni cāsya bahūni liṅgāni samvidyante yaiḥ samanvāgataḥ |
Such kinds of many marks are present for him, endowed with which
aparinirvāṇadharmako a parinirvāṇadharmaka iti saṁkhyāṁ gacchati |
he is reckoned ‘one not of the nature for final nirvāṇa.’
gotra eva sthito, nāvatīrṇo na niṣkrāntaḥ avatīrṇo na niṣkrāntaḥ, avatīrṇo niṣkrānto , mṛdvindriyo, madhyendriyaḥ, tīkṣṇendriyaḥ, rāgacarito, dveṣacarito, mohacaritaḥ |
Only established in the lineage, not descended, not gone out — descended, not gone out; descended, gone out; of mild faculty, middle faculty, sharp faculty; of lust-conduct, hatred-conduct, delusion-conduct;
Niṣkrānta is rendered 'gone out' in this path-taxonomy context to avoid confusing it with monastic going-forth (pravrajita/pravrajyā). The distinction is defined at 17.1–18.2: the descended-but-not-yet-gone-out person has not yet gained the noble path and its fruit; the descended-and-gone-out person has.
apramattaḥ, mithyāpratipannaḥ, amithyāpratipannaḥ, āvṛto a nāvṛtaḥ, dūre, antike |
heedful; wrongly practiced; not wrongly practiced; obscured; unobscured; far; near;
paripakvaścā aparipakvaśca, viśuddhaścāviśuddhaśca |
matured and not matured; purified and not purified.
tatra katamo gotrastha eva pudgalaḥ |
What, then, is the person only established in the lineage?
yathāpīhaikatyaḥ pudgalo lokottaradharmabījamohāgato bhavati |
when someone here has come to possess the seed of supramundane dharma,
na ca punaradyāpi labhate satpuruṣasaṁsevāṁ vāgamya, saddharmaśravaṇaṁ vā, tathāgatapravedite dharmavinaye śraddhāṁ ca śīlaṁ ca samādadāti |
but does not yet, however, gain the association with good persons, the hearing of the true dharma, nor undertake faith and virtue in the dharma-vinaya proclaimed by the Tathāgata.
na tyāgaṁ bṛṁhayati, na dṛṣṭimṛjūka roti |
He does not increase generosity, does not make his view upright.
ayamucyate gotrastha eva pudgalaḥ |
This is called the person only established in the lineage.
a sya viparyayeṇa śuklapakṣeṇa gotrasthaścāvatīrṇaśca veditavyaḥ |
By its opposite on the bright side, one established in the lineage and descended is to be understood.
ayantu viśeṣo no tu lābhī bhavatyāryamārgasya |
But this distinction: he is not yet a gainer of the noble path.
katamo gotrasthaścāvatīrṇaśca niṣkrāntaśca |
What is one established in the lineage, descended, and gone out?
etadevoktvā a yaṁ viśeṣaḥ |
[Same as the descended-not-yet-gone-out], with this distinction:
lābhī bhavatyāryamārgasya tatphalasya ca |
he is a gainer of the noble path and of its fruit.
yasya nātyarthaṁ jñeye vastunyālamba ne atyarthaṁ dhandhavāhīnīndriyāṇi bhavanti |
He whose faculties, with respect to the knowable as their object, are extremely sluggish,
The Shukla source reads yasya nātyarthaṁ ... atyarthaṁ dhandhavāhīni indriyāṇi — but the leading nātyarthaṁ is almost certainly scribal duplication from the next entry (madhyendriya in 20.2, which legitimately uses nātyarthaṁ). Read here without the na. The contrast across 19–21 then runs: mild = extremely sluggish, middle = not extremely sluggish, sharp = not sluggish at all (a-dhandha-vāhīni).
śrutamayena vā, cintāmayena vā, bhāvanāmayena vā manasikāreṇa saṁprayuktāni |
Whether associated with mental engagement that is born of hearing, of reflection, or of cultivation.
yaduta śraddhā, vīryaṁ, smṛtiḥ, samādhiḥ |
Namely, faith, energy, mindfulness, concentration,
na samarthāni, na pratibalāni dharmasya vā prativedhāyārthasya vāśuca prativedhāya |
They are not capable, not fit for the penetration of dharma or for the swift penetration of meaning.
yasya nātyarthaṁ jñeye vastunyālambane dhandhavāhīnīndriyāṇi sarvaṁ pūrvavadvistareṇa vaktavyamayamucyate madhyendriyaḥ pudgalaḥ |
He whose faculties, with respect to the knowable as their object, are not extremely sluggish — the rest as stated in detail above; this is called the person of middle faculty.
yasya pudgalasya jñeye vastunyālambane a dhandhavāhīnīndriyāṇi bhavanti |
The person whose faculties, with respect to the knowable as their object, are not sluggish,
śrutamayena vā, cintāmayena vā, bhāvanāmayena vā manasikāreṇa saṁprayuktāni |
Associated with mental engagement born of hearing, of reflection, or of cultivation.
yaduta śraddhā, vīryaṁ, smṛtiḥ, samādhiḥ, prajñā vā |
Namely, faith, energy, mindfulness, concentration, or wisdom.
śaktāni bhavanti dharmasya prativedhāya, arthasya vā āśu ca prativedhāya |
They are capable of penetrating dharma, or of swiftly penetrating meaning,
tanu vā |
even when [the meaning is] subtle.
tanu vā — literally 'or subtle.' Taken with the preceding clause (arthasya āśu prativedhāya — 'for swift penetration of meaning'), the modifier qualifies the meaning being penetrated: even subtle meaning yields to a sharp-faculty practitioner.
yo raṁjanīye ālambane tīvrarāgaśca bhavatyāyatarāgaśca, ayamucyate rāgacaritaḥ pudgalaḥ |
He who, with respect to a lust-arousing object, has intense lust and prolonged lust — this is called the person of lust-conduct.
yaḥ pra tighasthānīye ālambane tīvradveṣaśca bhavatyāyatadveṣaścāyamucyate dveṣacaritaḥ pudgalaḥ |
He who, with respect to a resistance-arousing object, has intense hatred and prolonged hatred — this is called the person of hatred-conduct.
yo jñeye vastuni tīvramohaśca bhavatyāyatamohaścāyamucyate mohacaritaḥ pudgalaḥ |
He who, with respect to a knowable object, has intense delusion and prolonged delusion — this is called the person of delusion-conduct.
akṣaṇopapannapramatta mithyāpratipannāśca pudgalāḥ katame |
What are the persons born in an unfavorable moment, heedless, wrongly practiced?
akṣaṇo papannāḥ pramattāmithyāpratipannānāvṛtā pannā anāvṛtā veditavyā ḥ |
Persons born in an unfavorable moment, heedless, wrongly practiced, obscured, not obscured — these are to be understood accordingly.
asti pudgalaḥ kāladūratayā nirvāṇasya dūre |
There is a person far from nirvāṇa by remoteness in time.
anekairjātiśatairanekairjātiśatasahasraiḥ anekajātiśatasahasraiḥ tataḥ paścād bhavyo bhavatyāśupratyayalābhāya |
After many hundreds of births, many hundreds of thousands of births, after that he becomes fit for swift attainment of conditions,
prayogadūratayā pu dgalo gotra eva kevale sthito bhavati |
by remoteness in application, the person is established only in the lineage,
sa nirvāṇāyānārabdhaprayogadūratayā dūratvāt prayoga kāladūratayā ayamucyate dūre pudgalaḥ |
He, by remoteness through not having begun application toward nirvāṇa, by the remoteness in application — this is called the person who is far.
āsanne pudgalaḥ |
The person who is near [is ready to descend into the path].
The gotrabhūmi ends mid-list. The categories enumerated at 14.4–14.7 ('matured / not matured', 'purified / not purified', 'far / near') are not all given their own definition blocks here: 'far' is defined at 25, but 'matured', 'purified', and 'near' transition directly into the avatārabhūmi. In the source, āsanne pudgalaḥ is followed immediately by II. avatārabhūmiḥ — yaiḥ ṣaḍbhir bhavyo…, so the next file ([sbh1.2](sbh1.2.html#sbh1.2:1.1)) effectively serves as the answer to 'what is the near person?' (becoming near to nirvāṇa is what the descent-stage describes).