The third and longest sub-bhūmi of Yogasthāna I. Naiṣkramyabhūmi covers renunciation (naiṣkramya) — the practitioner's actual work after going forth: gathering the requisites (saṁbhāra) for dispassion (vairāgya), traversing the worldly and supramundane paths, and embodying the concrete shape of the renunciant's life.
id
Sanskrit
English
[III.] naiṣkramyabhūmiḥ
[III.] The Stage of Renunciation
The source has naiṣkramyabhūmiḥ naiṣkramyabhūmiḥ katamā — the bhūmi name repeated, with no Roman-numeral marker. Treated here as 'name + question': the first occurrence (now :1.0) functions as the section header (as Roman-numeral I. and II. did in [sbh1.1](sbh1.1.html) and [sbh1.2](sbh1.2.html)), the second (now :1.1) as the standard X katamā opening question. The Roman numeral III. has been editorially restored in brackets — the dittographic doubling of naiṣkramyabhūmiḥ in the source likely covers a lost III. marker, since the section is the third sub-bhūmi of Yogasthāna I in clear continuity with the I./II. pattern of the preceding two.
yacca lokottareṇa mārgeṇa vairāgyagamanaṁ |
the going to dispassion by the supramundane path,
yacca yaśca tayossambhāraḥ tadekatyamabhisaṁkṣipya naiṣkramyabhūmirityucyate |
and the requisites for these two — gathered into one, this is called the stage of renunciation.
laukikena mārgeṇa vairāgyagamanaṁ katamat |
What is going to dispassion by the worldly path?
yathāpīhaikatyaḥ kāmadhātāvaudārikadarśī bhavati |
When someone here sees grossness in the realm of desire,
prathama eva sa samāpattyupapattike dhyāne vivekaje prītisukhe śāntadarśī bhavati |
and sees peacefulness in the first dhyāna — both as a meditative attainment and as a [corresponding] mode of rebirth — born of seclusion, accompanied by joy and pleasure:
samāpatti-upapattika dhyāna — the dhyāna treated under both its aspects: as a meditative attainment (samāpatti) reached in this life, and as a corresponding mode of rebirth (upapatti) into the dhyāna-heaven of the same name. This dual reference is canonical: the same term names both the practice and the cosmological-rebirth realm it leads to.
sa tathādarśī tadbahulavihārī satkāyavairāgyamanuprāpnoti |
so seeing, abiding much in that, he attains dispassion toward the [desire-realm] personality,
satkāya-vairāgyam — 'dispassion toward the personality.' In context, the practitioner attains dispassion specifically toward the kāmadhātu-bound personality — the embodied-self of the desire realm — which is the precondition for transitioning into the first dhyāna. Satkāya (literally 'existing body / aggregates') is the same term that grounds satkāya-dṛṣṭi (identity-view).
evaṁ sarvadhyānādūrdhvaṁ sarvāsvadharimāsu bhūmiṣvaudārikadarśī bhavati |
So, above each dhyāna, he becomes a seer of grossness in all the lower stages
sarvāsu coparimāyu bhūmiṣu śāntadarśī, sa tathādarśī tadbahulavihārī samāno yāvadākiñcanyāyatanādvairāgyamanuprāpnoti |
and a seer of peacefulness in all the upper stages; so seeing, abiding much in that, he attains dispassion all the way up to the sphere of nothingness,
naivasaṁjñānāsaṁjñāyatanaṁ ca samāpadyate |
And he attains the sphere of neither-perception-nor-non-perception.
laukikena mārgeṇa vairāgyagamanaṁ nāstyata uttari nāto bhūyaḥ |
The going to dispassion by the worldly path goes no higher, no further than this.
lokottareṇa mārgeṇa vairāgya gamanaṁ katamat |
What is the going to dispassion by the supramundane path?
yathāpīhaikatyaḥ satpuruṣāṇāṁ darśī āryadharmeṣu kovidaḥ duḥkhamvā duḥkhato yathābhūtaṁ prajānāti |
When someone here, having seen good persons, learned in the noble dharmas, truly knows suffering as suffering,
tataścottari mārgaṁ bhāvayaṁstraidhātukebhyo darśanabhāvanāprahātavyebhyodharmebhya ātmānaṁ visaṁyojayati vimocayatyevaṁ cāsau traidhātukasamatikrānto bhavati |
thereafter, cultivating the higher path, he disjoins and releases himself from the dharmas of the three realms — those to be abandoned by [the path of] vision and [the path of] cultivation — and thus passes beyond the three realms.
darśana-bhāvanā-prahātavyebhyo dharmebhyaḥ — 'the dharmas to be abandoned by vision and by cultivation.' Refers to the canonical two-stage path of the darśana-mārga (path of seeing, which abandons the intellectually-grasped defilements at first true insight) and the bhāvanā-mārga (path of cultivation, which gradually wears down the residual affective defilements). Together these constitute the supramundane path proper.
idamucyate lokottareṇa mārgeṇa vairāgyagamanam |
This is called going to dispassion by the supramundane path.
tadyathā ātmasvaparasampat ātmasampat |
Namely: endowment-from-self, endowment-from-others,
parasampat, kuśalaḥ lo dharma c chandaḥ, śīlasamvaraḥ, bhojane mātrajñatā, pūrvarātrāpararātraṁ jāgarikānuyuktatā, saṁprajānadvihāritā, kalyāṇamitratā, saddharmaśravaṇacittaṁ cintanā a na ntarāyaḥ tyāgaḥ, śramaṇālaṁkāraśca itīme dharmā laukikalokottaravairāgya gama nāya sambhāra ityucyate |
wholesome dharma-desire, restraint of virtue, [restraint of] sense-faculties, knowing the right measure in food, application to wakefulness in the early and late watches of the night, dwelling with full awareness, association with good friends, hearing-and-reflection on the true dharma, [practice] without obstacle, generosity, the ornament of the recluse — these dharmas are called the requisites for going to worldly and supramundane dispassion.
The list enumerates the thirteen saṁbhāra (requisites) that the rest of this chapter unpacks. The extracted root here skips directly from śīla-saṁvara to bhojane mātrajñatā, but the closing uddāna at 80.1 has śīlendriya- and the chapter itself devotes 32.1–35.65 to indriya-saṁvara; English therefore supplies sense-faculty restraint in brackets. Kalyāṇamitratā (association with good friends) appears in this enumeration but is folded into [parasampat](sbh1.1.html#sbh1.1:1.26) in the gotrabhūmi treatment, hence its absence from the closing verse.
tatra yā cātmasampat, parasampat kuśalaśca dharmacha ccha nda eṣāṁ pūrvavadvibhāgo veditavyaḥ |
Of these, endowment-from-self, endowment-from-others, and wholesome dharma-desire — their division is to be understood as before,
yaduktaṁ nihīne bījasamudāgamapratyaye |
namely as stated [in the gotrabhūmi] regarding the lesser supporting condition for the perfecting of the seed.
Cross-reference back to [sbh1.1:10.20–21](sbh1.1.html#sbh1.1:10.20), the gotrabhūmi treatment of ātmasampat, parasampat, and kuśala-dharma-cchanda under the rubric of the lesser supporting condition for the perfecting of the lineage-seed. The avatārabhūmi does not re-define these three; the present chapter inherits them and proceeds directly to the fourth requisite (śīla-saṁvara) at 2.6.
yathāpīhaikatyaḥ śīlavān viharati yāvat samādāya śikṣate śikṣāpadeṣu |
When someone here dwells endowed with virtue, [and so on through the standard formula] up through undertaking the precepts of training.
yāvat samādāya śikṣate śikṣāpadeṣu |
[As above,] up through undertaking the precepts of training.
yathā samātteṣu śikṣāpadeṣu avipannakāyakarmāntaśca, bhavatyavipannakāyakarmāntaśca |
When, in the precepts undertaken, his bodily action is unimpaired,
akhaṇḍacārī, achi cchi dracārī evaṁ śīlavān bhavati |
his conduct unbroken, his conduct unrent — thus is he endowed with virtue.
kathaṁ prātimokṣasamvarasaṁvṛto bhavati |
How is he restrained by the restraint of the Prātimokṣa?
saptanairyāṇikaṁ śīlaṁ prātimokṣasamvara ityucyate |
The seven categories of virtue conducive to liberation are called the restraint of the Prātimokṣa.
sapta-naiḥsaraṇika śīla-skandha — the seven categories of virtue conducive to liberation (naiḥsaraṇika, 'leading-out'). The Yogācāra schema enumerates the seven kinds of Prātimokṣa-restraint (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerī, upāsaka, upāsikā). The clause 'taking the monastic restraint specifically' (3.4) signals that this whole chapter operates within the bhikṣu's full ordination, even though the underlying śīla-skandha is structurally broader.
ta ete nikāyabhedena bahavaḥ samvarā bhavanti |
These same restraints, divided by category, are many.
asmiṁstvarthe bhikṣusamvaramadhiṣṭhāyāha pratimokṣasamvarasaṁvṛtaḥ |
Here, however, taking the monastic [bhikṣu] restraint specifically, [the text] says ‘restrained by the restraint of the Prātimokṣa.’
yathāpi tadīryāpathamitikaraṇīya yaṁ vā, kuśalapakṣaprayogamvā adhiṣṭhāya lokānuvarttinā, lokānutkrāntena, vinayānuvarttinā, vinayānutkrāntena cācāreṇa samanvāgato bhavati |
When, with respect to deportment, duties-to-be-performed, or application to the wholesome side, he is endowed with conduct that conforms to the world and does not transgress the world, conforms to the Vinaya and does not transgress the Vinaya.
kathaṁ na lokānu ko tkrānto na vina yotkrāntaḥ |
How does he avoid transgressing the world and avoid transgressing the Vinaya [in this respect]?
tatra yathā caṁkramyate caṁkramate yena na lokagarhito bhavati, na satāṁ, samyagratānāṁ, satpuruṣāṇāṁ, sahadhārmikāṇāṁ, vinayadharāṇāṁ, vinayaśikṣitānāmabadhyo bhavati |
[walking] in such a way that he is not blamed by the world, by the good, by the properly engaged, by the noble ones, by his co-religionists, by the Vinaya-holders, by those trained in Vinaya; he is not censurable,
Samyag-ratāḥ is rendered 'properly engaged' in the conduct sections. The earlier 'rightly delighted' was too literal for the social-review context, where the list names those competent to judge whether a monk's deportment and duties conform to the world and Vinaya.
yathā caṁkrama evaṁ sthānaṁ, niṣadyā, śayyā veditavyā |
As with walking, so with standing, sitting, and lying down — [the same applies].
na vinayotkrānta iti karaṇīyamucyate |
[how does he avoid] transgressing the Vinaya? — [These] are called the duties-to-be-performed:
tasyaiva cābhisaṁkṣepaḥ pātrakarma cīvarakarma iti |
and, in summary, bowl-work and robe-work.
yadvā punarevaṁbhāgīyaṁ kiṁcittaditikaraṇīyamityucyate |
Whatever else is of this kind is called a duty-to-be-performed.
tacca yathāyogaṁ yatra kalpayitavyaṁ, yathā ca kalpayitavyaṁ tatra tathā kalpayati |
These, as appropriate — wherever they are to be performed and however they are to be performed — he performs there and in that manner,
yena laukikānāmanabha bhi yojyo bhavatyavigarhitaḥ |
such that he is not criticized by worldlings, not censured;
vinayadharāṇāṁ vinayaśikṣitānā manapavādyo bhavatyavigarhitaḥ |
by the Vinaya-holders and those trained in Vinaya, he is not blameworthy, not censured;
samyagratānāṁ sahadhārmikāṇāmevamitikaraṇīyādhiṣṭhāna ācāro lokānutkrānto bhavati |
by the properly engaged co-religionists [likewise]. Thus conduct grounded in duties-to-be-performed is conduct that does not transgress the world
tatra kuśalapakṣaprayogadhiṣṭhāna ācāraḥ |
[Third,] conduct grounded in application to the wholesome side.
kathaṁ lokānutkrāntaśca bhavati, vinayānutkrāntaśca |
How is this non-transgressive of the world and non-transgressive of the Vinaya?
tadyathā svādhyāyagurūṇāṁ sāmīcīkarma, upasthā pa naṁ ca, tathā glānopasthānamanyo a nyamanukampācittamupasthāpya cchandadāna sa muprayogaḥ, paripṛcchā, dharmaśravaṇadakṣasyānalasasya vijñānāṁ sabrahmacāriṇāṁ kāyena caiyā ceryā kṛtyakriyā, pareṣāṁ ca kuśalapakṣasamudāpanā, dharmadeśanā |
attending and serving the recitation-teachers, looking after the sick, mutually arousing compassionate mind, the exchange of consents [chanda-dāna], inquiry, hearing of Dharma, adroitness in service, performing bodily and verbal duties toward co-religionists, rousing others to the wholesome side, teaching Dharma,
pratisaṁlayanapraveśaparyaṅkanibandhāniṣadyā iti ya evaṁ bhāgīyā apyanye dharmā ayamucyate |
entering retreat, sitting cross-legged — these and other such dharmas are called
sa evaṁ kuśalapakṣaprayogo gaṁ yathāyogaṁ yathāparikīrtitaṁ |
He, accordingly — as has been proclaimed,
yatra kalpayitavyaṁ tatra tathā kalpayati |
wherever it is to be performed — performs it in just that way,
garhito laukikānāṁ vinayadharāṇāṁ, vinayaśikṣitānāṁ, samyagratānāṁ, satpuruṣāṇāṁ, sahadhārmikāṇāmayamucyate kuśalapakṣa prayogādhiṣṭhāna ācāra ro lokānutkrānto, vinayānutkrāntaśca |
not censured by worldlings, by Vinaya-holders, by those trained in Vinaya, by the properly engaged, by noble persons, or by his co-religionists. This is called conduct grounded in application to the wholesome side, [conduct] non-transgressive of world and Vinaya.
ya ebhirākāraiḥ sampanna ācāra iyamucyate ācārasampat |
One endowed with such modes of conduct is called endowed with proper conduct.
tadyathā ghoṣo, veṣaṁ veśyā- pānāgāraḥ, rājakulaṁ, caṇḍālakaṭhinameva pañcamamiti |
A cowherd settlement, a prostitute’s house, a tavern, the royal household, and fifth a caṇḍāla quarter.
ya etāṁstathāgatapratikṣiptānagocarān varjayitvā anyatra gocare caratyanavadye tatra kālenaivaṁ gocarasampanno bhavati |
He who avoids these non-resorts rejected by the Tathāgata, and who at the right time frequents elsewhere — the blameless resort — is endowed with proper resort.
kathamaṇumātreṣvavadyeṣu bhayadarśī bhavati |
How does he see danger in the slightest fault?
kṣudrāṇu nu kṣudrāṇi śikṣāpadāni yeṣvadhyāpattirvyutthānaṁ ca prajñāyate |
Very minor are those precepts of training in which transgression and rising-out [from transgression] are recognized [as small].
teṣāṁ yādhyāpattiridamavadyamaṇumātraṁ |
Transgression of those [minor precepts] is the slightest fault.
punastathā hi tasyā adhyāpatteralpakṛccheṇa vyuttiṣṭhate yena tadaṇumātramityucyate |
Again, since rising-out from such transgression is accomplished with little difficulty, it is therefore called slightest.
sā hai vāha so ’ha meṣāmadhyāpattihetorabhavyo vā syāmaprāptasya prāptaye, anadhi gatasyādhi gamāya, asākṣātkṛtasya sākṣātkriyāyai, apāyago vā syāmapāyagāmī, ātmā vā me apavadet, śāstā vā, devatā vā, vijñā vā, sabrahmacāriṇo a dharmatayā vigarhayeyuḥ |
He reflects: ‘On account of this transgression I might become unfit for attaining what has not yet been attained, for realizing what has not yet been realized, for directly realizing what has not yet been directly realized; I might go to the lower realms, might become one bound for the lower realms; I would reproach myself, or the Teacher would reproach me, or the deities, or the wise, or my co-religionists would censure me as acting contrary to Dharma;
digvidikṣu ca me pāpako varṇakīrttiśabdaśloko a bhyudgacchetsa ebhyo dṛṣṭadharmasāṁparāyikebhyastaddhetukebhyo vi śi ṣṭebhyo dharmebhyo bhayadarśī bhavati |
and in all directions and intermediate directions an evil reputation would arise about me’ — through [reflection on] the visible-here-and-now consequences and the after-state consequences, and through the distinguished dharmas obstructed by them, he becomes one who sees danger.
yena tāni kṣudrāṇu nu kṣudrāṇi śikṣāpadāni jīvitahetorapi na saṁdhibhyo vyāpadyate |
By this [seeing of danger] he does not violate even those very minor precepts of training even for the sake of life — under any circumstance.
kadācit karha rhi cit smṛtisaṁpramoṣādadhyāpannaḥ laghu laghveva yathādharmaṁ pratikaroti vyuttiṣṭhate |
If at some time, on some occasion, through forgetfulness he transgresses, he quickly, very quickly makes amends according to Dharma and rises out [of the transgression].
kathaṁ samādāya śikṣate śikṣāpadeṣu |
How does he train by undertaking the precepts of training?
pūrvamanena prātimokṣasamvarasamādānajñapticaturthena karmaṇā upasampadyamānena katipayānāṁ śikṣāpadānāṁ śarīraṁ śrutaṁ, sātirekaṁ ca tadanyaṁ divasaṁ śikṣāpadaśataṁ prātimokṣasūtroddiṣṭaṁ pratijñayevopagataṁ sarvatra la bdhā ṣyāmīti lapsyāmīti |
Previously, when receiving the Prātimokṣa-restraint by the fourth formal act of motion at his full ordination, he heard the formulation of only a few precepts; the further hundred-odd precepts of the Prātimokṣa-sūtra he received only by way of pledge, [saying] ‘I shall acquire them in all respects.’
jñapti-caturtha karman — the 'fourth-formal-motion act,' the standard Vinaya procedure by which full ordination is conferred. The proposer states the motion (jñapti) and then three times asks the assembled saṅgha to confirm; silence on all three counts conveys consent. The phrasing here makes the point that at ordination the candidate hears only the framework of the precepts — the full hundred-odd training rules are received under pledge (samādāna-pratijñā) and gradually awakened to over the course of training, which is the work of section 5 as a whole.
ācāryopādhyāyānāmantikācchrutvā ālaptakasaṁlaptakasaṁstutakamapriyakānāṁ ṇām adhbaramāsaṁgaprātimokṣasūtroddeśataḥ |
Having heard from his preceptor and instructor the Prātimokṣa-sūtra recited in the regular half-monthly recitation,
tataśca tena sarvaśikṣāsamādānāt prātimokṣasamvaraḥ avyutpannabuddhiḥ |
by which [recitation] the Prātimokṣa-restraint [is understood] through the undertaking of all the trainings — though his understanding had not yet become developed [in detail]:
tāni pūrvaṁ pratijñāsamādānena samādattānyetarhi vyutpattikauśalyatayā samādadāti |
those precepts previously undertaken by way of pledge he now undertakes through developed skill [in their actual content],
tebhyaḥ pūrvaṁ yathāparikīrttitebhyaḥ sthānebhya ācāryasya vopādhyāyasya vā pūrvavat |
[doing so] on the basis previously proclaimed, [namely] from the preceptor or instructor, as before.
vyutpattikauśalyatayā ca punaḥ samādāya, yathānuśiṣṭaḥ anyūnamadhikaṁ śikṣate |
And having thus undertaken [them] through skilled awakening, he trains as instructed, neither lessening nor adding.
te ṣu guru sthānīyavyapadiṣṭeṣu śikṣāpadeṣu aviparītagrāhī ca bhavatyarthasya vyaṁjanasya ca |
In those precepts of training proclaimed in the Teacher’s place [i.e., authoritatively transmitted], he is a non-perverted grasper both as to meaning and as to letter.
evaṁ samādāya śikṣate śikṣāpadeṣvayaṁ tāvadvibhaṁgaḥ śīlasamvarasya vistarakṛtaḥ |
Thus he trains by undertaking the precepts of training. — Such, in this much, is the detailed division of the restraint of virtue.
śīlaskandhaḥ paridīpito bhagavatā, tadyathā avipraṇāśalakṣaṇaḥ, svabhāvalakṣaṇaḥ, svabhāvaguṇalakṣaṇaśca |
[That is,] the aggregate of virtue is elucidated by the Blessed One under three marks: the mark of non-loss, the mark of own-nature, and the mark of own-nature-with-its-qualities.
yathā kathamiti yattāvadāha śīlavān viharatītyanena tāvadavipraṇāśalakṣaṇaṁ śīlasamvarasyākhyātaṁ |
How so? — In that he says ‘he dwells endowed with virtue,’ by this the non-loss mark of the restraint of virtue is declared.
yatpunarāha prāti mokṣasamvarasaṁvṛta iti |
In that he says ‘restrained by the restraint of the Prātimokṣa,’
anena paramupanidhāya, tathā samādattasya prātimokṣasamvarasya guṇalakṣaṇamākhyātaṁ |
by this — taking him in further [comparison] — the quality-mark of the Prātimokṣa-restraint so undertaken is declared.
tathāpi pare tāmācāragocarasampadamupalabhyāprasannāśca prasīdanti, prasannānāṁ ca bhavati bhūyobhāvaḥ |
For when others observe his fullness of conduct and resort, those without confidence gain confidence, and those already confident become still more so;
prasannāśca prasannādhikāraṁ kurvanti |
those with confidence perform acts grounded in confidence.
nāvvarṇaṁ niścārayantyanyathā śīlasampannasyācāragocarasampannasyāyaṁ parādhipateyo guṇa ānuśansā ānuśaṁsā ca bhavedetadviparyayeṇa vā cā sya doṣa eva bhavet |
they do not send forth blame. For one endowed with virtue and endowed with proper conduct and resort, this is the quality and benefit dependent on others; in the opposite case, it would instead be his fault.
aṇumātreṣvavadyeṣu bhayadarśī samādāya śikṣate śikṣāpadeṣu |
‘seeing danger in the slightest faults, he undertakes the precepts of training,’
anenādhyātmādhipateyaguṇānuśansa śaṁsa lakṣaṇamākhyātaṁ |
by this the mark of the quality-and-benefit under self-predominance is declared.
tatkasya hetoryadasyeda ma mācāragocarasampannaḥ parādhipateyaṁ guṇānuśansaṁ śaṁsaṁ pratilabheta |
For what reason? Because this person, endowed with proper conduct and resort, [already] gains the quality-and-benefit dependent on others.
śīlaṁ vi pātayitvā vipātya taddhetustatpratyayamapāyeṣūpapadyate |
[were he to] ruin virtue, by that cause, by that condition, he would be reborn in the lower realms,
abhavyatāmvā tāṁvā aprāptasya prāptaye pūrvat |
or would become unfit for the attainment of the not-yet-attained, [as detailed] above.
yatpunaraṇumātreṣvavadyeṣu bhayadarśī bhavati |
Now since he sees danger in the slightest fault —
prāgevādhi mātreṣvasamādāya ca śikṣate śikṣāpadeṣu tasmāttaddhetustatpratyayaṁ kāyasya bhedāt sugatāvupapadyate |
still more in the gross — and trains by undertaking the precepts of training, by that cause, by that condition, at the breaking up of the body he is reborn in a happy destiny,
bhavyo vā bhavatyaprāptasya prāptasya prāptaye pūrva va danena kāraṇenā dhyātmādhipateyo a yaṁ śīlasamvarasya guṇānuśaṁsa ityucyate |
or becomes fit for the attainment of the not-yet-attained, [as] above. For this reason [the foregoing] is called the quality-and-benefit under self-predominance of the restraint of virtue.
samāsato bhagavatā samādattaśīlatā paridīpitā, nairyāṇikaśīlatā ca, śīlabhāvanā ca |
in brief, the Blessed One has elucidated [under three rubrics] undertaken-virtue, leading-out virtue, and the cultivation of virtue.
śīlavānviharatītyanena samādattaśīlatākhyātā |
‘he dwells endowed with virtue,’ by this undertaken-virtue is declared.
prātimokṣasamvarasaṁvṛta ityanena nairyāṇikaśīlatā ākhyātā |
‘restrained by the restraint of the Prātimokṣa,’ by this leading-out virtue [nairyāṇika] is declared.
Nairyāṇika-śīla — 'leading-out virtue,' i.e., virtue that leads out of saṁsāra. The text triangulates the three trainings: Prātimokṣa-restraint is the higher-virtue training (adhiśīla-śikṣā), which serves as forerunner for the higher-mind (adhicitta) and higher-wisdom (adhiprajñā) trainings that complete the path. The term nairyāṇika recurs as the standard Yogācāra marker of soteriological efficacy.
tathā hi prātimokṣasamvarasaṁgṛhītaṁ śīlamadhiśīlaṁ śikṣetyucyate |
For the virtue subsumed under the Prātimokṣa-restraint is called the training in higher virtue [adhiśīla].
adhiśīlaṁ ca śikṣāṁ niśritya, adhicittaṁ ca, adhiprajñaṁ ca śikṣāṁ bhāvayatyevamasau sarvaduḥkhakṣayāya |
And on the basis of the training in higher virtue, he cultivates the training in higher mind [adhicitta] and the training in higher wisdom [adhiprajñā] — and thus is led out toward the destruction of all suffering.
yadutādhiśīlaṁ pratiṣṭhāya pūvvaṁgamaṁ kṛtvā tasmāt prātimokṣasaṁvaro nairyāṇikaṁ śīlamityucyate |
That is, on the basis of higher virtue, taking it as forerunner — therefore the Prātimokṣa-restraint is called leading-out virtue.
ācāragocarasampannaḥ aṇumātreṣvavadyeṣu bhayadarśī samādāya śikṣate śikṣāpadeṣvanena śīlabhāvanā ākhyātā |
‘endowed with proper conduct and resort, seeing danger in the slightest fault, undertaking the precepts of training,’ by this the cultivation of virtue is declared.
ebhirākāraistatprātimokṣasamvaraśīlambhāvayitavyaṁ |
By these modes that Prātimokṣa-restraint-virtue is to be cultivated,
evaṁ ca bhāvitaṁ subhāvitaṁ bhavatīti sa eṣa ekaḥ śīlasamvaraḥ ṣaḍākāradeśanāpratyupasthāno veditavyaḥ |
and so cultivated, it becomes well cultivated. Thus this single restraint of virtue is to be understood as set forth by a six-mode teaching.
sa caiṣa śīlasamvaro daśabhirākārairvipanno veditavyaḥ |
This restraint of virtue is to be understood as ruined by ten modes,
viparyayāddaśabhiścaiva kāraṇaiḥ sampannaḥ |
and conversely, by ten causes, [as] perfected.
ādita eva durgṛhīto bhavatyatilīno bhavatyanisṛto bhavati, pramādakausīdyaparigṛhīto bhavati |
It is ill-grasped from the very beginning; it is excessively slack; it is excessively strict; it is gripped by heedlessness and indolence;
ācāravipattyā parigṛhīto tatra kathamādito durgṛhītaṁ śīlaṁ bhavati |
it is gripped by deficiency of conduct. Here, how is virtue ill-grasped from the very beginning?
yathāpī haikatyo rājābhinirṇīto vā, pravrajitaścaurābhinirṇīto vā, ṛṇārttovā, bhayārtto vā, vā, a ā jīvikābhayabhīto vā, na śrāmaṇyāya, na brāhmaṇyāya, nātmaśamāya, nātmadamāya, nātmaparinirvāṇāyaivamādita ḥ |
When someone here goes forth under pressure from a king, or under pressure from thieves, or distressed by debt, or distressed by fear, or in fear for his livelihood — not for the sake of asceticism, not for the sake of brahminhood [brāhmaṇya], not for the calming of self, not for the restraint of self, not for the final nirvāṇa of self — thus from the very beginning
Rājābhinirṇīta / caurābhinirṇīta repeat the bad-going-forth motivation list from sbh1.1:12.14. Rendered 'under pressure from a king/thieves' rather than 'resolved upon' because the issue is external coercion or fear-driven renunciation, not a mental resolution.
yathāpīhaikatyaḥ alajjī bhavati mandakaukṛtyaḥ |
When someone here is shameless, with weak remorse,
śaithilikaḥ śithilakārī śikṣopadiṣṭe a yamatilīno naṁ bhavati |
loose, doing loosely what is taught in the training — this is excessive slackness.
yathāpīhaikatyo durgṛhītagrāhī bhavatyasthānakaukṛtyaḥ |
When someone here is an ill-grasper, feeling regret in the wrong place —
saukṛtyakaraṇīyeṣu sthāneṣu kaukṛtyāyamānaḥ |
feeling regret in cases where good action should be done;
asthāne pareṣāmantike paribhavacittaṁ vā ākhyātaṁ votpādayati |
without proper occasion, he produces with respect to others
pravedayatyevamatisṛtaṁ bhavati |
either a contemptuous attitude or a denouncing one — and reports [the supposed faults] to them. Thus it is excessively strict.
kathaṁ pramādakausīdyaparigṛhītaṁ bhavati |
How is it gripped by heedlessness and indolence?
yathāpīhaikatyo a tītamadhvānamupādāyāpattimāpannaḥ |
When someone here, with respect to the past, has fallen into transgression,
sā cānena smṛtisaṁpramoṣādekatyā na yathādharmaṁ pratikṛtā bhavati |
and through forgetfulness has not atoned for a single [transgression] according to Dharma;
yathā atītamadhvānamupādāya evamanāgataṁ vartamānamadhvānamupādāya yāmāpattimāpanno bhavati |
as with the past, so with the future and the present — whatever transgression he has fallen into,
sā cānena smṛtisaṁpramoṣādekatyā na yathādharmapratikṛtā bhavati |
through forgetfulness none is atoned for according to Dharma;
na ca pūrvamevāpatterāyatyāmanadhyāpattaye tīvramautsukyamāpadyate |
and he does not, in advance, undertake intense effort for the sake of non-transgression in the future, [resolving]
yannvahaṁ tathā tathā careyaṁ, yathā yathā caran viharaṁścāpattiṁ nādhyāpadyeya, tathā ca, tathā carati, viharati |
‘Let me act in such a way that, acting and dwelling [so], I would not commit transgression’ — yet so he acts, so he dwells,
so a nena pūrvāntasahagatenāparāntasahagatena, madhyāntasahagatena, pūrvakālakaraṇīyena sahānucareṇa pramādena samanvāgato nidrāsukhaṁ, śayanasukhaṁ, pārśvasukhaṁ ca svīkaroti |
Endowed with this heedlessness connected with the past limit, the future limit, and the middle limit — along with heedlessness about what should have been done earlier — he holds dear the pleasure of sleep, lying down, and resting on the side;
adakṣaśca bhavatyalasaḥ, anutthānasaṁpannaḥ, na kartā bhavati vijñānāṁ sabrahmacāriṇāṁ kāyena vaiyāpṛtyamevaṁ vyāpṛtyaivaṁ pramādakausīdyaparigṛhītaṁ bhavati |
he becomes unskilled, lazy, lacking energy [to rise up]; he does not perform bodily service for his wise co-religionists. Thus engaged, he is gripped by heedlessness and indolence.
yathāpīhaikatyaḥ praṇidhāya brahmacaryaṁ carati |
When someone here lives the holy life having resolved:
anenāhaṁ śīlena vā, bratena vā, tapasā vā, brahmacaryavāsena vā, devo vā syāṁ, devānyatamo vā, lābha satkārakāmo bhavati |
‘By this virtue, observance, austerity, holy life, I shall become a god or some [other] kind of divine being,’ desirous of gain and honor.
yathāpīhaikatya īryāpathaṁ vādhiṣṭhāya itikaraṇīyambā kuśalapakṣaprayogaṁ vā lokotkrāntaśca bhavati |
When someone here, having undertaken either deportment, or duties-to-be-performed, or application to the wholesome side, transgresses the world
vinayotkrāntaśca pūrvavadevamācāravipattyā parigṛhītaṁ bhavati |
and transgresses the Vinaya, [as detailed] above — thus it is gripped by deficiency of conduct.
yathāpīhaikatyo maheccho bhavatyasaṁtuṣṭaḥ, durmoṣo, durgharajātīyaḥ |
[Damaged/Conjectural]: When someone here has great desires, is discontented, hard to satisfy, and hard to support,
The printed/root durmoṣa, durghara-jātīya is suspect in this wrong-livelihood profile. The expected pair is the stock requisites-related description 'hard to satisfy / hard to support' (durpoṣa/durbhara-jātīya). The earlier English 'dull memory, bad-house lineage [duṣkulīna]' did not match the local root or the livelihood context, so the line is marked conjectural/corrupt.
na dharmeṇā a dharmeṇa piṇḍapātaṁ, śayanāsanaṁ, glānapratyayabhaiṣajyapariṣkāramparyeṣate |
not by Dharma — and seeks alms-food, lodging, medicine, [and other] requisites by non-Dharma,
sa ca cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārahetoḥ ātmano guṇasaṁbhāvanānimittamaprākṛtaṁ tiṭhapita mīryāpathaṁ kalpayatyanuddhatendriyatāmacapalendriyatāṁ, śāntendriyatāñca pareṣāmupadarśayati |
and for the sake of robes, alms-food, lodging, medicine, [and other] requisites — for the sake of generating regard [for himself in others] — he displays to others a contrived, deliberately composed deportment: non-restless faculties, non-fickle faculties, peaceful faculties,
yenāsya pare guṇasaṁbhāvanā jātā dātavyaṁ kartavyaṁ manyante |
by which others, having generated regard for his qualities, think [that things] should be given, [things] should be done —
yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān |
namely, robes, alms-food, lodging, medicine, [and other] requisites.
dhvāṅkṣaśca bhavati, mukharaḥ |
He becomes clamorous, talkative,
The root has dhvāṅkṣa ('crow/raven-like,' hence clamorous or cawing) plus mukhara ('talkative'). The prior bracket bhāṇḍaka was not local to this line and wrongly suggested flattery rather than noisy wrong-livelihood speech.
pragalbhaḥ, kelāyitā, nāmagotrodgṛhītā, bahuśruto bhavati |
brazen, frivolous, taking note of [people’s] names and clans; he is much-learned,
dharmadharo, lābhakāraṇādeva ca pareṣāṁ dharmaṁ saṁlapati, śrāvakabhāṣitaṁ vā, ātmano vā guṇān, bhūtānvā ki ñcidvā punaḥ samāropya svayameva vaktā bhavati |
a Dharma-holder, and from a gain-motive alone he speaks Dharma to others — what was spoken by the disciples, or his own qualities, whether actual or falsely attributed — making himself the speaker.
In the wrong-livelihood speech section, bhūta is read as actual/real qualities, contrasted with qualities falsely attributed or inflated for gain. It is not 'past matters.' The passage is about manipulative self-presentation to induce donors, not historical narration.
lāpayati vā parairanuttareṇa vā upadarśayitā, cīvarārthī vā, anyatamānyatamena vā śrāmaṇakena pariṣkāreṇārthī, prabhūtena vā, agratareṇa vā, avihanyamāno ’pi prākṛtasya cīvarasyopadarśayitā bhavati |
Or he induces others to speak [on his behalf]; or, being in need of a robe or some other recluse's requisite, whether much or excellent, he displays an inferior robe even when it has not been damaged,
asyecchan śrāddhā brāhmaṇagṛhapatayaḥ cīvareṇa vighātaṁ saṁlakṣayitvā saṁlakṣya prabhūtaṁ praṇītaṁ cīvaraṁ dātavyaṁ kartavyaṁ maṁsyate nte |
[thinking]: ‘Faithful brāhmaṇas and householders, noticing trouble with his robe, will think that a plentiful and fine robe should be given.’
yathā cīvaramevamanyatamānyatamaṁ śrāmaṇakaṁ jīvitapariṣkāraṁ śrāddhānāñca brāhmaṇagṛhapatīnāmantikādyathākāmaṁ vā alabhamānaḥ, asatsu vā a saṁvidyamāneṣu bhogeṣvalabhamāna evaṁcoparodhena yācate |
As with the robe, so with any other recluse’s requisite — when he does not obtain it at will from faithful brāhmaṇa-householders, or when the enjoyments are non-existent or not present — by importunity he begs,
niṣpiṣya niṣpiyāmi pi caināṁ paruṣayatyapi hīnamvā punarlabdhvā tathā saṁvidyamāneṣu bhogeṣu taṁ lābhaṁ mansa maṁsa yatyavasādayati |
pressing them and speaking harshly. Or, having obtained an inferior thing when [better] enjoyments are present, he derogates that gain, depreciates it,
saṁmukhaṁ ca dātāraṁ dānapatiṁ, evaṁ cāha |
and in front of the giver-patron speaks thus:
haṁ bhoḥ, kulaputra, santyeke kulaputrāḥ kuladuhitaraśca ye tavāntikā nīcakulīnatarāśca daridratarāśca te punarevaṁ caivañca praṇītadāyino mana āpadāyinaśca |
‘Ho, son of good family, there are sons of good family and daughters [of good family] in your vicinity — of lower clan and poorer than you — who nevertheless give thus and so, finely, pleasingly.
kasmāttvaṁ teṣāmantikāduccakulīnatarāścānyataraśca samāna eva samanāpa mana āpa dāyī, nāpraṇītaparīttadāyī ceti |
Why do you, though of higher clan and other [advantages], not give as pleasingly? Why are you not a pleasing giver, a giver of fine, non-meager gifts?’
ya ebhirākauraḥ kuhanāmbā niśritya, lapanāmvā, naimittikatāmvā, naiṣpeṣikatāmvā, lābhena lābhaṁ niścikīrṣatāṁ, cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān parataḥ paryeṣate |
He who by such modes — relying on hypocrisy, on talkative chatter [lapanā], on insinuation [naimittikatā], on extortion [naiṣpeṣikatā], on gain-seeking-by-gain [lābhena lābha-niścikīrṣā] — seeks robes, alms-food, lodging, medicine, [and other] requisites from others,
The list — kuhanā (hypocrisy), lapanā (talkative chatter), naimittikatā (insinuating hints), naiṣpeṣikatā (extortion / pressing), and lābhena lābha-niścikīrṣā (seeking gain by means of gain) — is the canonical pañca-mithyā-jīva, the five wrong livelihoods of monastics. Standard list across both Theravāda Visuddhimagga (I.61) and Sarvāstivāda-Yogācāra abhidharma; preserved here in brackets so the reader can recognize the technical taxonomy underneath the long descriptive expansions at 11.15–27.
yaḥ punaradharmeṇa so a sya bhavati mithyājīvaḥ |
and what is by non-Dharma is for him wrong livelihood.
evaṁ tacchīlamājīvavipattyā parigṛhītaṁ bhavati |
Thus that virtue is gripped by deficiency of livelihood.
yathāpīhaikatyaḥ kāmasukhallikānuyukto bhavatyadhyavasitatāṁparaḥ |
When someone here is bent on the pleasure of sense-desires, supremely attached to them.
pratilabdhāndharmeṇa vā adharmeṇa vā cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān paribhuṅkte |
He uses the robes, alms-food, lodging, medicine, [and other] requisites — obtained either by Dharma or by non-Dharma —
ādīnavādarśī niḥsaraṇamaprajānannayamucyate eko a ntaḥ |
without seeing the danger, without knowing the escape. This is called one extreme.
punaraparamihaikatya ātmaklamathānuyukto bhavatyanekaparyāyeṇātmānamātāpayati, santāpayati |
And again, here someone is bent on self-mortification; in manifold ways he scorches and torments himself.
utkuhakasthito bhavatyutkuhakaprahāṇayogamanuyuktaḥ |
a squatter applied to the squatting-renunciation practice,
yāvat trirapyagniṁ parica rati udakamadhyāhāro bhavati |
up to three times [a day] he tends the fire; a water-immerser —
ekapādakaḥ sthitvā yataḥ sūryastataḥ parivartate |
standing on one foot, he turns with the sun.
iti yo vā punarapyevaṁbhāgīya ātmakaklamathānuyogaḥ ayamucyate dvitīyo a ntaḥ |
Such, or any other such kind of application to self-mortification — this is called the second extreme.
yathāpīhai katyaḥ śīlaṁ vā vratamvā dṛṣṭyā parāmṛśati |
When someone here clings to virtue or observance by [wrong] view:
anenaiva śīlena vā vratena vā śuddhirbhaviṣyati |
‘By this very virtue or observance there will be purification,
sarvaṁ ca śīlamito bāhyānāṁ surakṣa kṣi tamapi suviśuddhamapi tadupamayā viśuddhyā anairyāṇikamityucyate |
All the virtue of those outside [the Buddha’s dispensation] — even well-guarded, even well-purified — by such [a wrong-view] purification is called not-leading-out.
yathāpīhaikatyaḥ sarveṇa sarvamalajjī bha bhavati nirapekṣaḥ |
When someone here is wholly, entirely shameless, indifferent —
duḥśīlaḥ pāpadharmā antaḥ pūtiravasrutaḥ kaśambodakajātaḥ |
of evil virtue, evil dharma, inwardly rotten, oozing, of impure-water-mixed-up nature,
aśramaṇa ḥ śramaṇapratijñaḥ abrahmacārī brahmacāripratijña evaṁ samādānaparibhraṣṭaṁ bhavati |
not a recluse but claiming to be a recluse, not a celibate but claiming to be celibate — thus it is fallen from the undertaking.
ebhirdaśabhiḥ kāraṇairvipanna nnaṁ śīlaṁ śīlavipattirityuktā bhagavatā |
By these ten causes virtue is ruined — this is called by the Blessed One the ruin of virtue.
api ca śīlābhyasanamapyuktaṁ bhagavatā |
Moreover, the practice [of virtue] too was stated by the Blessed One.
da ta cca ebhyaḥ kāraṇebhyo dvābhyāṁ kāraṇābhyāṁ veditavyam |
Now among these [ten] causes, [the ruin] is to be understood [especially] from two:
yā cānairyāṇikatā, yaśca samādānabhraṁśaḥ tadanyaiśca kāraṇaiḥ śīlavipattireva veditavyā |
namely, from not-leading-out and from falling-from-the-undertaking — and also from the other causes; [all] these are to be understood as the ruin of virtue.
eṣāmeva ca kṛṣṇapakṣavyavasthitānāṁ kāraṇānāṁ viparyayeṇa śuklapakṣyaḥ kāraṇaiḥ śīlasampattirveditavyā |
From these very causes set on the dark side, by their reverse — by the bright-side causes — the fullness of virtue is to be understood,
kvacit punarbhagavatāśīlaṁ mūlārthenoktaṁ |
In some places, again, the Blessed One speaks of virtue by the word ‘root.’
yathoktaṁ- supratiṣṭhitamūla ḥ syāccittasyopaśame rataḥ |
As said: ‘He is one whose root is well-established, delighting in the calming of the mind,
saṁyuktā ca visaṁyuktā dṛṣhyādṛṣhyāryapāpayeti gāthā |
connected and disconnected from the seen-and-unseen, noble and evil’ — so the verse.
yathoktaṁ śīlālaṁkārasampanno bhikṣurvā bhikṣuṇī vā akuśalaṁ prajahāti kuśalaṁ bhāvayati |
As stated: ‘A monk or nun endowed with the ornament of virtue abandons the unwholesome, cultivates the wholesome.’
śīlānulepanasampanno bhikṣurvā bhikṣuṇīveti pūrvavat |
‘A monk or nun endowed with the ointment of virtue,’ [the rest] as before.
asti taddānaṁ yadgandhajātaṁ yasyānuvātamapi gandho vāti prativāma ta mapyanuvātamapi gandho vāti |
‘There is that giving which is a kind of scent, whose scent reaches downwind, against the wind, [and] both with and against the wind.’
kvacit sucaritaśabdenoktaṁ |
In some places it is spoken of by the word ‘good conduct’ [sucarita].
kāyasucaritasyeṣṭo vipāko dṛṣṭe dharme abhisaṁparāye ca evaṁ vāksucaritasya |
‘The fruit of good bodily conduct is to be desired in the visible-here-and-now and in the after-state; likewise of good verbal conduct.’
samvarasthāyī āgamadṛṣṭiḥ phaladarśī |
established in restraint, grounded in scriptural learning and view, seeing the fruit.’
prātimokṣasamvarasaṁvṛta iti vistaraḥ |
restrained by the restraint of the Prātimokṣa,’ [as elaborated above] in detail.
kena kāraṇena bhagavatā śīlaṁ mūlaśabdenoktam |
For what reason did the Blessed One speak of virtue by the word ‘root’?
pratiṣṭhārthaṁ ādhārārtho mūlārthaḥ |
Because the meaning of ‘root’ is the meaning of establishment, the meaning of basis.
taccaitacchīlaṁ sarveṣāmeva laukikalokottarāṇāṁ śuddhānā manavadyānāmagryāṇāṁ pravarāṇāṁ sukhāhārāṇāṁ, pratiṣṭhāsthānīyaṁ cotpattaye, pratilaṁbhāya tasmānmūlaśabdenocyate |
This very virtue is the establishment, the basis, for the arising and attainment of all worldly and supramundane pure, blameless, supreme, distinguished, pleasant-fruited dharmas; therefore it is spoken of by the word ‘root.’
tadyathā pṛthivī pratiṣṭhā bhavatyādhāra stṛṇagu lmauṣadhivanaspatīnāmutpattaye evameva śīlambistareṇa pūrvavadvācyam |
Just as the earth is the establishment, the basis, for the arising of grasses, shrubs, herbs, and trees, just so [is] virtue, [as detailed] above.
kena kāraṇena śīlamalaṁkāraśabdenākhyātaṁ |
For what reason is virtue declared by the word ‘ornament’?
yāni tadanyāni bhūṣaṇāni tadyayā harṣamvā, kaṭāhā vā, keyūrā vā, mudrikā vā, jātarūparajatamālā vā tāni yāvadayaṁ dahro bhavati |
Those other adornments — necklaces, bracelets, armlets, rings, garlands of gold and silver — only as long as one is young,
śiśu ḥ kṛṣṇakeśaḥ pratyagrayauvanasamanvāgataḥ tāvadasya vibhūṣaṇāni prāvṛtāni śobhāmātrāṁ janayanti |
youthful, with dark hair, possessing the freshness of youth, do those adornments, when put on him, [actually] adorn.
na tvevaṁ punarjīrṇasya, vṛddhasya, mahallasyāśītikasya vā, nāvatikasya vā, śaṇḍadantasya, palitaśiraso, nānyatra tairvibhūṣaṇaiḥ prāvṛtaiḥ sa viḍamvita iva khyāti |
But not so for one aged, old, weak, octogenarian or nonagenarian, broken-toothed, gray-haired — on such a one those adornments, put on, appear on the contrary as if mocking [him].
ārogyavyasane vā, bhogavyasane vā, jñātivyasane vā pratyupasthite na śobhate |
In sickness, in loss of wealth, in loss of kin — when these befall — he does not shine [in such adornments].
śīlaṁ punaḥ sarveṣāṁ sarvakālañca śobhākāraṁ bhavati |
Virtue, however, is an adornment for all [people], at all times.
kena kāraṇenaśīlamanulepanaśabdenoktam |
For what reason is virtue spoken of by the word ‘ointment’?
tatra bahukuśalamanavadyaṁ śīlasamādānaṁ sarvadauḥśīlyasamādānahetukaṁ kāyaparidāhaṁ cittaparidāhaṁ apanayati |
Here, the great wholesome, blameless undertaking of virtue removes the bodily and mental burning caused by every undertaking of evil [contrary to] virtue —
gharmābhitaptasya uttamagrīṣmaparidāhe kāle pratyupasthite candanānulepanaṁ vā karpūrānulepanaṁ vā anena kāraṇena śīlamanulepanaśabdenocyate |
as for one scorched by heat in the great-summer-burning time, sandal ointment or camphor ointment [removes the burning]. For this reason virtue is spoken of by the word ‘ointment.’
śīlavataḥ khalu puruṣapudgalasya digvidikṣu kalyāṇaḥ ṇaṁ kīrttiyaśaḥ śabdaśloko niścarati |
For a virtuous individual, in all directions and intermediate directions, fair fame, repute, voice, [and] eulogy go forth —
vividhānāmvā mūlagandhajātānāṁ, sāragandhajātānāmvā, puṣpagandhānāmvāteritānāṁ digvidikṣu mana āpo gandho niścarati |
just as, of various kinds of root-scents, sap-scents, or flower-scents, when wafted in the directions, an agreeable scent goes forth.
anena kāraṇena śīlaṁ gandhajātaśabdenocyate |
For this reason virtue is spoken of by the word ‘scent.’
kena kāraṇena śīlaṁ sucaritaśabdenocyate |
For what reason is virtue called ‘good conduct’?
sukhagāminī eṣā caryā svargagāminī sugatigāminī / eṣā caryā |
‘This conduct leads to ease, this conduct leads to heaven, leads to good destinies.’
nivṛttisvabhāva eṣa dharmo nivṛttilakṣaṇo viratisvabhāvaḥ |
This dharma has cessation [of unwholesome dharmas] as its own-nature, has the mark of cessation, has abstention as its own-nature.
asya khalu śīlasamvarasya trividhā pratyavekṣā pariśuddhinimittaṁ |
Of this restraint of virtue, the threefold review is the sign of purification.
yaduta kāyakarmapratyavekṣā, vākkarmapratyavekṣā, manaḥkarmapratyavekṣā |
Namely: review of bodily action, review of verbal action, review of mental action.
tatra ca punaretāni karmāṇi pratyavekṣamāṇa ḥ śīlasamvaraṁ pariśodhayati |
Reviewing these [three kinds of] action, he purifies the restraint of virtue.
yatkarma kāyena praṇihitaṁ bhavati karttuṁ tadeva pratyavekṣate |
Whatever action he intends to perform with the body, that he reviews [thus]:
kinnu vyābādhikaṁ me etat kārya karma ātmanā antarāyaḥ pareṣā maku śalaṁ duḥkhodayaṁ duḥkhavipākamāhosvidavyābādhikaṁ me etat kāyakarmātmanaḥ pareṣāṁ kuśalaṁ sukhodayaṁ sukhavipākaṁ sa cetsa evaṁ pratyavekṣamāṇo jānāti vyābādhikaṁ me etatkāyakarmātmano vā, parasya vā akuśalaṁ rāgodayaṁ, rāgavipākaṁ, sa cetsa evaṁ pratyavekṣamāṇo na ca rati |
‘Is this bodily action of mine harmful to myself or others, unwholesome, giving rise to suffering, with painful result? Or is this bodily action of mine non-harmful to myself and others, wholesome, giving rise to ease, with pleasant result?’ If, reviewing thus, he knows: ‘this bodily action of mine is harmful to myself or another, unwholesome, giving rise to suffering, with painful result,’ then, having so reviewed, he does not engage in it;
sa cetpunarjānātyavyābādhikaṁ me etat kāyakarma kuśalaṁ pūrvavata sa karoti |
If, again, he knows: ‘this bodily action of mine is non-harmful, wholesome,’ [the rest] as before, that he does —
tat kāyena karma na pratisaṁharati, anuprayacchati |
that bodily action he does not withhold, but performs.
yadapyanenātītamadhvānamupādāya kāyena karma kṛtaṁ bhavati |
Even an action that, taking up the past, has already been done by him through the body —
kintu vyābādhikaṁ me etat pūrvavat |
‘Was this [action] of mine harmful?’ [the rest] as before.
sa vijñānāṁ sabrahmacāriṇāṁ sacet sa e vaṁ pratyavekṣamāṇo jānāti vyābādhikaṁ me etat karma pūrvavat |
[He reviews it] with [the help of] wise co-religionists. If, reviewing thus, he knows: ‘this action of mine is harmful,’ [the rest] as before,
savijñānāṁ sabrahmacāriṇāmantike pratisaṁharati |
in the presence of wise co-religionists he withholds,
yadapyanenātītamadhvānamupādāya kāyena karma kṛtaṁ bhavati |
Even an action that, taking up the past, has already been done by him through the body —
kinnu vyābādhikaṁ me etat pūrvavat |
‘Was this [action] of mine harmful?’ [the rest] as before.
savijñānāṁ sabrahmacāriṇā mantike sacet sa evaṁ pratyavekṣamāṇo jānāti vyābādhikaṁ me etat karma pūrvavat |
[He reviews it] with [the help of] wise co-religionists. If, reviewing thus, he knows: ‘this action of mine is harmful,’ [the rest] as before,
sa vijñānāṁ sabrahmacāriṇāmantike pratideśayati, yathādharma pratikaroti |
in the presence of wise co-religionists he confesses, [and] makes amends according to Dharma.
sa cet punarevaṁ pratyavekṣamāṇo jānātyavyābādhikaṁ me etat kāyakarma pūrvavat |
If, on the other hand, reviewing thus, he knows: ‘this bodily action of mine is non-harmful,’ [the rest] as before,
sa tenaiva prītiprāmodyenāhorātrānuśikṣī bahulamviharatyevamasya tatkāyakarma supratyavekṣitaṁ ca bhavati |
by that very joy and gladness he dwells, day and night, much in training. Thus that bodily action of his is well reviewed
yathā kāyakarma evaṁ vākkarma veditavyaṁ |
As with bodily action, so verbal action is to be understood.
anāgatān, pratyutpannān saṁskārān pratītyotpadyate manaḥ |
mind arises dependent on future and present formations.
kinnu vyābādhikaṁ me etanmanaḥ pūrvavat |
‘Is this mind of mine harmful?’ [the rest] as before,
śuklapakṣeṇa punarutpādayati, na pratisaṁharati, anuprayacchatitanmanaskarma |
Conversely, on the bright side, he produces [it], does not withhold, [but] performs that mental action.
evamanena tanmanaḥ karma pratyavekṣitaṁ bhavati |
Thus that mental action is by him reviewed
tatkasya hetoratīte a pyadhvani anāgate a pipratyutpanne a pi ye kecicchramaṇā vā, brāhmaṇā vā, kāyakarma, vākkakarma, manaskarma pratyavekṣya pariśodhya, pariśodhya, bahulaṁ vyāhārṣuḥ, sarve te evaṁ pratyavekṣya, pariśodhya ca |
For what reason? In past time, in future time, and in present time, whatever recluses or brahmins, having reviewed and purified bodily, verbal, and mental action, have lived extensively [in this way] — all of them have done so by such review and purification,
yathoktaṁ bhagavatā āyuṣmantaṁ rāhulamārabhya |
as was said by the Blessed One concerning the Venerable Rāhula:
kāyakarmātha vākkarma manaskarma ca rāhula |
‘Bodily action, then verbal action, and also mental action, Rāhula —
abhīkṣṇaṁ pratyavekṣasva smaran buddhānuśāsanam |
repeatedly review [them], remembering the instruction of the Buddhas.
etacchrāmaṇakaṁ karma atra śikṣasva rāhula |
This is the work of the recluse — train in this, Rāhula.
atra te śikṣamāṇasya śreya eva na pāpakam |
For one training therein, there is only good, not evil.’
tatra yadevaṁ vicinoti tat kāyakarma, vākkakarma, manaskarma kiṁ vyābādhikaṁ me iti vistareṇa pūrvavadiyaṁ pratyave kṣaṇā |
Here, that he investigates ‘bodily action, verbal action, mental action — is this harmful for me?’ [the rest] as before — this is the review.
yatpunarekatyaṁ pratisaṁharati pratideśayatyekatyamanuprayacchati |
And that some [actions] he withholds and confesses, some he performs,
tenaiva prītiprāmodyenāhorātrānuśikṣī bahulaṁ viharatīyamucyate pariśodhanā |
and by that very joy and gladness — training day and night — he dwells much [in training] — this is called purification.
tatraivaṁ pariśuddhasya śīlasamvarasya daśānuśansā śaṁsā veditavyā ḥ |
Of the restraint of virtue thus purified, ten benefits are to be understood.
iha śīlavāṁ vān avipratisāriṇaḥ prāmodyaṁ pramuditacittasya prītirjāyate |
[1] Here a virtuous one, free of regret, gains gladness; in a gladdened [mind] joy arises;
yathābhūtaṁ jānan paśyannirvidyate |
knowing-and-seeing as it truly is, he grows weary [of saṁsāra];
nirviṇṇo virajyate, virakto vimucyate, vimuktasya vimukti ḥ smṛtirjñā vimuktijñā nadarśanaṁ bhavati |
wearied, he becomes dispassionate; dispassionate, he is liberated; for one liberated, the knowing-and-seeing of liberation arises;
yāvannirupadhiśeṣe nirvāṇadhātau parinirvāti |
[and so on] up through: he attains final nirvāṇa in the nirvāṇa-element without remainder.
yacchīlavān puruṣapudgalaḥ śīlaviśuddhaydhiyateyamavipratisāraṁ pratilabhate |
[Thus] a virtuous individual, by way of the purity of virtue, gains non-regret,
anupūrveṇa yāvannirvāṇagamanāyāyaṁ prathamaḥ śīlānuśansaḥ śaṁsaḥ |
and by gradual progression [proceeds] up to the going to nirvāṇa — this is the first benefit of virtue.
punaraparaṁ śīlavāṁ vān puruṣapudgalaḥ maraṇakālasamaye pratyupasthite, kṛtaṁ etanme sūktaṁ ta ...... sucaritaṁ kāyena vācā manasā na kṛtaṁ etanme duścaritaṁ kāyena pūrvavat |
[Damaged/Conjectural]: [2] Further, a virtuous individual, when the time of death is present, [reflects]: ‘good has been done by me, well [done]; good conduct of body, speech, [and] mind [has been done by me]; bad conduct of body [etc.] has not been done by me,’ [the rest] as before.
kṛtapuṇyānāṁ kṛtakuśalānāṁ kṛtabhayabhīrūprāṇānāṁ tāṁ gatiṁ pretya gamiṣyāmīti dvitīyamavipratisāraṁ pratilabhate |
of those who have done merit, done wholesome deeds, done deeds [out of] fearfulness about evil — to that destiny shall I, after death, go.’ He gains this second [kind of] non-regret,
sugatigamanāya, avipratisāriṇo hi puruṣapudgalasya bhadrakaṁ maraṇaṁ bhavati |
[which leads] to a happy destiny. For a non-regretful individual, death is good,
bhadrikā kālakriyā bhadrako a bhisamparāyaḥ |
the time of death is good, the after-state is good.
punaraparaṁ śīlavataḥ puruṣapudgalasya kalyāṇo varṇaḥ kīrtiryaśaḥ ḥ śabdaśloko niścarati |
[3] Further, of the virtuous individual, fair fame, repute, voice, [and] eulogy go forth.
punaraparaṁ śīlavān puruṣapudgalaḥ sukhaṁ svapiti sukhaṁ pratiyujyate |
[4] Further, the virtuous individual sleeps comfortably and wakes comfortably,
niṣparidāhena kāyena cittena cāyaṁ caturthaḥ śīlānuśansaḥ śaṁsaḥ |
with body and mind free from burning. This is the fourth benefit of virtue.
punaraparaṁ śīlavāṁ vān puruṣapudgalaḥ supto a pi devānāṁ rakṣyo bhavati |
[5] Further, the virtuous individual, even when asleep, is guarded by the deities.
punaraparaṁ śīlavān puruṣapudgalaḥ na śaṁkī bhavati |
[6] Further, the virtuous individual is not suspicious,
parataḥ pāpasya, na bhīteśca saṁtrastamānasaḥ |
not afraid of [any] evil from outside, not of terrified mind.
punaraparaṁ śīlavāṁ vān puruṣapudgalaḥ badhakānāṁ pratyarthikānāmapi pra--trāṇāṁ chidraprāpto a pi rakṣyo bhavati |
[7] Further, the virtuous individual — even when openings [for attack] are sought by killers [and] enemies — is guarded;
sarvadāyaṁ puruṣapudgala iti viditvā mitratāmvāpadyante te madhyamasthatāmvā |
knowing always ‘this individual is such [a virtuous one],’ they fall either into friendship with him or into a neutral disposition.
punaraparaṁ pūrvabahvāsthānānāṁ yakṣāṇāṁ nivāsikānāmamanuṣyāṇāṁ chidraprāpto a pi rakṣyo bhavati |
[8] Further, even when openings [for attack] are sought by [hostile] yakṣas of long standing or by amanuṣyas dwelling there, he is guarded —
punaraparaṁ śīlavān puruṣapudgalaḥ dharmeṇālpakṛcchreṇa parato lābhaṁ labhante labhate |
[9] Further, the virtuous individual, by Dharma [and] with little hardship, gains from others
yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārānyaduta śīlādhikā ka raṇahetoḥ satkṛtaśca bhavati |
robes, alms-food, lodging, medicine, [and other] requisites — that is, on account of virtue, he is honored
gurukṛto rājñāṁ rājāmātrāṇāṁ naigamajānapadānāṁ dhanināṁ śreṣṭhināṁ sārthavāhānāṁ |
[and] esteemed by kings, royal ministers, townsmen, country-folk, the wealthy, the chiefs, [and] caravan leaders.
punaraparaṁ pūrvavatsarvapraṇidhānāni samṛdhyanti |
[10] Further, [as] above, all his vows succeed.
sa cedākāṁkṣate kāmadhātau kṣatriyamahāsālakulānāṁ, brāhmaṇamahāsālakulānāmvā, gṛhapatimahāsālakulānāṁ vā cāturmahārājakāṇi kānāmvā cāturmahārājikāṇāṁ vā devānāṁ, trā tra yastriṁśānāmvā, yāmānāṁ, tuṣitānāṁ, nirmāṇaratīnāṁ, paranirmitavaśavarttināṁ devānāṁ sabhāgatoyopapaho sabhāgatāyāmupapanno yathāpi tadviśuddhatvācchīlānāṁ samadānāṁ atyarthajātaṁ dhyānāni ca samāpadya dṛṣṭe dharme sukhaṁ vihareyaṁ |
If he wishes, [saying]: ‘In the realm of desire, may I be born in the company of great kṣatriya-mahāsāla families, or great brāhmaṇa-mahāsāla families, or great householder-mahāsāla families, or among the deities of the Four Great Kings, the Trāyastriṁśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin; or, because of the purity of well-undertaken virtue and through entering the dhyānas, may I dwell at ease in the visible-here-and-now;
rūpopamānāṁ ca devānāṁ sabhāgatāyopapadyeya yāmupasampadyeya vihare ya eta dyaśa etacca śīlavato vītarāgasya praṇidhānaṁ samṛdhyati |
and may I be born in the company of the form-realm deities and dwell [there]’ — this aspiration and vow of the virtuous, lust-free one succeeds.
.......... vimokṣā ............ syādvopasampadya vihareyaṁ |
[Damaged/Conjectural]: ‘[the eight] liberations [vimokṣa] may I attain and dwell [in them]’;
ārūpyopagatānāmvā devā nāṁ sa bhāgatāyo yāmu papadyeya pūrvavat |
or ‘in the company of the formless-realm deities may I be born,’ [the rest] as before.
sa cedākāṁkṣate atyantaniṣṭhanirvāṇamadhigaccheyamityadhigacchati |
If he wishes, ‘may I attain nirvāṇa as the ultimate end,’ he attains [it].
tadgati śuddhatvācchīlānāṁ sarvatra ca vītarāgasya |
[This occurs] because his virtue is purified in that direction, and because he is dispassionate in every respect.
ayaṁ daśamaḥ śīlānuśaṁso veditavyaḥ |
This is to be understood as the tenth benefit of virtue.
nirdiṣṭaḥ śīlaskandho vibhāgaśaḥ, nirdiṣṭā vipattisampattiḥ |
[Thus] the virtue-aggregate has been set forth by [its] division; the ruin and the fullness [of virtue] have been set forth;
nirdiṣṭā pariśuddhipratyavekṣā, nirdiṣṭo a nuśaṁsaḥ |
the review constituting purification has been set forth, [and] the benefit has been set forth.
sa eṣa sarvākāraparipūrṇaḥ śīlasamvaraḥ saṁbhāraparigṛhīta ākhyātaḥ kathimo to vivṛtaḥ prakāśito yatrātmakāmaiḥ śrāmaṇyabrāhmaṇyakāmaiḥ kulaputraiḥ śikṣitavyaṁ |
This wholly complete restraint of virtue, included among the requisites, has been declared, set forth, opened up, [and] made manifest — in it sons of good family, desirous of their own good and of asceticism and brahminhood [brāhmaṇya], should train.
vibhaṁgastrividho jñeyaḥ sampad daśavidhā bhavet |
The division is to be known as threefold, the fullness as tenfold,
paryāyaśca ṣaḍākāro viśuddhistrividhā matā |
the synonyms as six-fold; the purification is held as threefold,
anuśanso śaṁso daśavidhaḥ eṣo ’sau śīlasamvaraḥ |
the benefit as tenfold — such is the restraint of virtue.
yathāpīhaikatyaḥ indriyairguptadvāro viharatyārakṣitasmṛtirnipakasmṛtiritti vistaraḥ |
When someone here dwells with guarded sense-doors, with mindfulness guarded, with alert mindfulness — [as elaborated in the standard formula].
tatra kathamindriyairguptadvāro viharatyārakṣitasmṛtirbhavati |
How does he dwell with guarded sense-doors, with mindfulness guarded?
nipakasmṛtiriti vistareṇa yāvadrarakṣati mana indriyaṁ mana indriyeṇa |
[And how] with alert mindfulness — [as elaborated] up through: he guards the mind-faculty by means of the mind-faculty.
yathāpīhaikatyenendriyaguptadvāratāmevādhipatiṁ kṛtvā śrutamudgṛhītaṁ bhavati |
When someone here, taking the very [practice of] guarded sense-doors as predominant, holds firmly to what has been heard,
tena ca śrutacintābhāvanādhipateyā smṛtiḥ pratilabdhā bhavati |
And by that, he attains a mindfulness whose predominant ground is hearing, reflection, and cultivation.
sa tasyā eva smṛteḥ pratilabdhāyāḥ asaṁpramoṣārthamadhigamārthamavināśārthaṁ kālena kālaṁ tasminneva śrute yogaṁ karotyabhyāsaṁ karoti, cintāyāṁbhāvanāyāṁ yogamabhyāsaṁ karoti |
Of that mindfulness once attained — so that it is not forgotten, is firmly grasped, is not lost — he applies effort and practice, from time to time, on that same teaching he heard, and he applies effort and practice in reflecting on it and cultivating it.
na bhavati sa sta prayogā yi- kṛta prayoga evamanena tasyā ḥ śrutasamudāgamatā gatā yāścintā-samudāgatāyāḥ smṛteḥ kālena kālaṁ śrutacintābhāvanāyogakriyāyā ārakṣā kṛtā bhavati |
He does not let his application drop. Thus, of the mindfulness born from hearing, reflection, and cultivation, the guarding is performed from time to time through the practice of those very three.
sa tasyāmeva smṛtau nityakārī ca bhavati |
He becomes one constantly active in that very mindfulness.
tatra yā nityakāritā iyamucyate sātatyakāritā |
Of these, nityakāritā (constant action) is what is called sātatya-kāritā (continual action).
The four-term cluster nityakāritā / sātatya-kāritā / niryāṇa-kāritā / satkṛtya-kāritā — 'constant action / continual action / action toward going-forth / action done with respect' — pairs each term in the question (32.15–16) with its definitional synonym (32.17–18). The Sanskrit iyam ucyate X construction here re-glosses the question's term, so 'constant' is defined as 'continual' and 'going-forth' is defined as 'with-respect'. Translation makes the pairing explicit so the reader can see the gloss structure rather than reading 32.17–18 as separate vague claims.
tatra yā niryāṇakāritā iyamucyate satkṛtyakāritā |
Niryāṇa-kāritā (action toward going-forth) is what is called satkṛtya-kāritā (action done with respect).
sa evaṁ sātatyakārī satkṛtyakārī nipakasmṛtirityucyate |
He who acts thus — continually and with respect — is called one of alert mindfulness.
tathā tasyāmevāpramuṣitāyāṁ smṛtau balādhānaprāpto bhavati |
Thus in that very unlost mindfulness he attains the establishment of power.
yena śakto bhavati pratibalaśca rūpāṇāmabhibhavāya śabdānāṁ, gandhānāṁ, rasānāṁ, spraṣṭavyānāṁ, dharmāṇāmabhibhavāya |
By which he becomes able and fit for the overcoming of forms, sounds, smells, tastes, tangibles, dharmas.
cakṣurvi jñānaṁ, ca - kṣurvijñānānantaramutpadyate |
eye-consciousness; immediately after eye-consciousness there arises
vikalpakaṁ manovijñānaṁ yena vikalpakena manovijñānena priyarūpeṣu rūpeṣu saṁrajyate |
discriminative mind-consciousness; by that discriminative mind-consciousness, one is drawn toward pleasing forms
sa bhā tā mevādhipatiṁ kṛtvā tasmādayoniśo vikalpāt saṁkleśasamutthāpakāttasmāt saṁrakṣati |
Taking [the discriminative mind-consciousness] itself as predominant, he guards [the mind] against the unwise discrimination that produces defilement,
evaṁ śrotraṁ ghrāṇaṁ jihvāṁ kāyaṁ manaḥ pratītya dharmāścotpadyate manovijñānaṁ |
Likewise, depending on ear, nose, tongue, body, and mind together with their respective objects, mind-consciousness arises.
tacca manovijñānamasyāyoniśevikalpasahagataṁ saṁkleśasamutthāpakaṁ |
And that mind-consciousness, accompanied by unwise discrimination, produces defilement,
sa tasmādayoniśovikalpāt saṁkleśasamutthāpakāttanmānasaṁ rakṣatyevamasya saṁkleśo notpadyate |
He guards that mental state against the unwise discrimination that produces defilement — and thus defilement does not arise in him.
evaṁ smṛtyārakṣitamānasobhavati |
Thus he becomes one whose mind is guarded by mindfulness.
kathaṁ samāvasthāvacārako bhavati |
How is he one who maintains a balanced state?
samāvasthā-avacāraka — literally 'one who explores / operates within an even state.' Rendered here as 'one who maintains a balanced state.' The earlier draft used 'acting in the state of equipoise,' which is technically defensible but sounded liturgical; 'balanced state' carries the same conceptual content with less ornament. Distinct from upekṣā (equanimity) proper — upekṣā names the affective neutrality, samāvasthā-avacāraka names the stable mode of operating from within it.
sa tasmādayoniśo vikalpāt saṁkleśasamutthāpakāt tanmānasaṁ rakṣitvā kuśalāyāmvā upekṣāyāmavyākṛtāyāmvā avacārayati |
Having guarded that mental state from the unwise discrimination that produces defilement, he settles it in wholesome equanimity or in indeterminate equanimity.
tenocyate samāvasthāvacārakaḥ |
Therefore he is called one who maintains a balanced state.
kathaṁ punastasmādayoniśo vikalpasaṁkleśasamutthāpakān mānasaṁ rakṣati |
And how, again, does he guard the mental state from the unwise discrimination that produces defilement?
teṣu rūpeṣu, śabdeṣu, gandheṣu, raseṣu, spraṣṭavyeṣu, dharmeṣu nānuvyaṁjanagrāhī bhavati yato a dhikaraṇamasya pāpakā akuśalā dharmāścittamanusraveyuḥ |
In those forms, sounds, smells, tastes, tangibles, and dharmas he does not become a seizer of secondary features — that on account of which evil unwholesome dharmas would flow into his mind.
sa cet punaḥ smṛtisaṁpramoṣāt kleśapracuratayā vā vivarjayato a pi nimittagrāhama ho ’ nuvyaṁjanagrāha ḥ sa mutpadyate eva |
If, even so, through lapse of mindfulness or through the strength of his defilements, sign-seizing or secondary-feature-seizing arises despite his avoidance,
pāpakā akuśalāto duḥgṛhīto pāpakādakuśalato durgṛhīto bhavati ke ye dharmā anusarantyeva |
and the evil unwholesome dharmas — ill-grasped — indeed follow upon them,
ābhyāṁ dvābhyāmākārābhyāṁ tasmāt saṁkleśasamutthāpakādayoniśovikalpāttanmānasaṁ rakṣitaṁ bhavati |
By these two modes, the mental state is guarded from the unwise discrimination that produces defilement.
kathaṁ ca punastanmānasamābhyāmākārābhyāṁ saraṁkṣya kuśalāyāmvā upekṣāyāmavadhārayatyavyā kṛtāyāmvā |
And how, having guarded the mental state by these two modes, does he settle it in wholesome or indeterminate equanimity?
yathāha rakṣati cakṣurindriyaṁ cakṣurindriyeṇa samvaramāpadyate |
As [the standard formula] says: ‘he guards the eye-faculty, attains restraint by the eye-faculty,’
yathā cakṣurindriyaṁ cakṣurindriyeṇa samvaramāpadyate |
and just as ‘he guards the eye-faculty, attains restraint by the eye-faculty,’
me e vaṁ śrotraghrāṇajihvākāyāṁ yān , rakṣati mana indriyaṁ mana indriyeṇa samvaramāpadyate |
so for the ear, nose, tongue, and body — and he guards the mind-faculty, attains restraint by the mind-faculty.
ābhyāṁ dvābhyomākārābhyāṁ kuśalāyāmvā, avyākṛtāyāmvā upekṣāyāṁ tanmānasameva cārayati |
By these two modes, he settles that mental state in wholesome or indeterminate equanimity.
kathaṁ cakṣurvijñeyeṣu rūpeṣu na nimittagrāhī bhavati |
How, with respect to the forms cognizable by the eye, does he not become a seizer of signs?
yaccakṣurvijñānagocaro rūpe tasya gocarasya grāhī bhavati |
of the form which is the range of eye-consciousness, becoming a seizer of that range
yaduta cakṣurvijñeyeṣu rūpeṣu śrotraghrāṇajih vākāyamanovijñeyeṣu rūpeṣu aparā jāti r nimittaṁ |
Namely, with respect to forms cognizable by the eye — and likewise with respect to objects cognizable by ear, nose, tongue, body, and mind — the sign is a further class [of object].
cakṣurvijñānasyaivaṁ na ca na nimittagrāhī bha vati |
[the range] of eye-consciousness too — he does not become a seizer of signs
cakṣurvijñeyeṣu rūpeṣvevaṁ śrotra ghrāṇajihvākāyamanovijñeyeṣu dharmeṣu |
in forms cognizable by the eye, and likewise in dharmas cognizable by ear, nose, tongue, body, and mind-consciousness.
yasteṣvevacakṣurvijñeyeṣu rūpeṣu cakṣurvijñānasyaiva samanantarasahotpannasya vikalpakasya manovijñānasya yo gocaraḥ saṁrāgāya vā, saṁdveṣāya, vā saṁmohāya vā taṁ gocaraṁ parivarjayati |
in those very forms cognizable by the eye, the range of the discriminative mind-consciousness that arises immediately along with eye-consciousness — when [that range tends] toward lust, toward hatred, or toward delusion — he avoids that range,
tanmanovijñānamevaṁ nānuvyaṁjanagrāhī bhavati |
for that mind-consciousness — and thus he does not become a seizer of secondary features
evaṁ śrotraghrāṇajih vākāyamanovijñeyeṣu dharmeṣu aparā jātirnimittagrāhasyānuvyaṁjanagrāhasya ca |
or in dharmas cognizable by ear, nose, tongue, body, and mind. This is the further class of sign-seizing and secondary-feature-seizing.
tatra nimittagrāho yaccakṣuṣā rupāṇyābhāsagatāni tajjaṁ manaskāraṁ saṁmukhīkṛtya paśyati |
Concretely: sign-seizing is when, having brought to presence the attention born from it, he sees with the eye the forms that have appeared.
tānyeva rūpāṇi cakṣuṣā ābhāsagatāni tajjaṁ manasikāraṁ saṁmukhīkṛtya paśyati |
Those same forms that have appeared to the eye: having brought to presence the attention born from them, he sees them,
apitu parato a nusravapūrvakaṁ śrṛṇoti |
but further, hears about them from another in a follow-up way:
santyevaṁ rūpāṇyevaṁ rūpāṇi cakṣurvijñeyāni rūpāṇīti yāni tāni tadanugatāni nāmāni padāni vyaṁjanāni yānya dhipatiṁ kṛtvā, yāni niśritya pratiṣṭhāyāyaṁ puruṣapudgalaḥ yathāśrutāni cakṣurvijñeyāni rūpāṇi vikalpayatyayamucyate |
‘Such are these forms — these eye-cognizable forms’ — and the names, words, and letters that follow upon those [reports], making them predominant, relying on them, established in them, this person discriminates the eye-cognizable forms in accord with what he has heard. This is called
yathā cakṣurvijñeyeṣu rūpeṣu, evaṁ śrotraghrāṇajih vākāyamanovijñeyeṣu dharmeṣu veditavyaḥ |
As with eye-cognizable forms, so it is to be understood with dharmas cognizable by ear, nose, tongue, body, mind.
sa punarayaṁ nimittagrāho a nuvyaṁjanagrāhaśca asti yannidānamasya yadadhikaraṇaṁ yadadhipateyaṁ asya pāpakā akuśalā dharmāścittamanusravanti |
Such sign-seizing and secondary-feature-seizing — when there is some [form] on account of which, with respect to which, and by means of which as the predominant condition, his evil unwholesome dharmas flow into his mind:
asti yacca tannidānaṁ ca tadadhikaraṇaṁ ca tadadhipateyaṁ pāpakā akuśalā dharmā ścittamanusravanti |
where there is such a cause, such an occasion, such a predominant condition for evil unwholesome dharmas to flow into the mind,
tatra yo a yaṁ nimittagrāho a nuvyaṁjanagrāho ayoniśogrāhaḥ yannidānaṁ yadadhikaraṇaṁ yadadhipateyamasya pāpakā akuśalā dharmāścittamanusravanti |
the sign-seizing, the secondary-feature-seizing, the unwise seizing — that which is the cause, the occasion, the predominant condition for his evil unwholesome dharmas to flow into the mind:
tadrūpamasau nimittagrāhamanuvyaṁjanagrāhaṁ ca parivarjayati |
that very form of sign-seizing and secondary-feature-seizing he avoids.
rāgaḥ, rāgasamutthāpitaṁ kāyaduścaritaṁ, vāgduścaritaṁ, manoduścaritaṁ |
Lust, and the bodily, verbal, and mental misconduct produced by lust;
, mohasamutthāpitaṁ ca kāyaduścaritaṁ, vāgduścaritaṁ, manoduścaritamima ucyante pāpakā akuśalā dharmāḥ |
and the bodily, verbal, and mental misconduct produced by [hatred and] delusion — these are called evil unwholesome dharmas.
tadālambanāstadālambanāstena cittamanovijñānena saṁprayuktāḥ ḥ kāyavāṅmanoduścaritasamutthāpakā s te rāgadveṣamohā utpadyante, gacchanti pratisaranti |
Associated with that object of mind-consciousness, the bodily-, verbal-, and mental-misconduct-producing lust, hatred, and delusion arise, go, follow along.
evaṁ tāvannimittagrāheṇānuvyaṁjanagrāheṇa ca ya utpadyate, saṁkleśaścakṣurvijñeyeṣu rūpeṣu yāvanmanovijñeyeṣu dharmeṣu so a sya notpadyate nimittagrāhamanuvyaṁjanagrāhaṁ ca parivarjayataḥ |
Thus, the defilement that would arise — through sign-seizing or secondary-feature-seizing — in eye-cognizable forms (and so on up to mind-cognizable dharmas) does not arise for one who avoids sign-seizing and secondary-feature-seizing.
sa cet punaḥ smṛtisaṁpramoṣādvā, kleśapracuratayā vā, ekākino a pi viharataḥ pūrvadṛṣṭāni cakṣurvijñeyāni rūpāṇyadhipatiṁ kṛtvā pūrvānubhūtāṁ tān śrotraghrāṇajihvākāyamanovijñeyān dharmānadhipatiṁ kṛtvotpadyante pāpakā akuśalā dharmā s tānutpannānadhivāsayati, prajahāti, viśodhayati, vyantīkaroti |
If, even so, through lapse of mindfulness or through the strength of his defilements, evil unwholesome dharmas arise even while he is dwelling alone — taking previously seen eye-cognizable forms as predominant, or taking previously experienced dharmas cognizable by ear, nose, tongue, body, and mind as predominant — once they have arisen he withstands them, abandons them, purifies them, and puts an end to them.
The response to arisen unwholesome dharmas is positive, not negative: adhivāsayati, prajahāti, viśodhayati, vyantīkaroti means he withstands/endures them, abandons them, purifies them, and puts an end to them. The prior 'does not accommodate them' inserted a negation not present in the Sanskrit.
tenocyate teṣāṁ samvarāya pratipadyate |
Therefore he is said to apply himself to their restraint.
sa yeṣu rūpeṣu cakṣuḥ prerayitavyaṁ bhavati |
On forms toward which the eye is [properly] to be directed,
yeṣu śrotraghrāṇajih vākāyamanovijñeyeṣu dharmeṣu manaḥ prerayitavyaṁ bhavati |
and on dharmas cognizable by ear, nose, tongue, body, and mind toward which the mind is [properly] to be directed,
evamanena tasmāt saṁkleśānmana indriyaṁ rakṣitaṁ bhavati |
Thus the mind-faculty is guarded by him from that defilement.
yeṣu punaścakṣurvijñeyeṣu rūpeṣu cakśurindriyaṁ na prerayitavyaṁ bhavati |
On forms cognizable by the eye toward which the eye-faculty is not to be directed,
yeṣu śrotraghrāṇajih vākāyamanovijñeyeṣu dha rmeṣu mana indriyaṁ na prerayitavyaṁ bhavati |
and on dharmas cognizable by ear, nose, tongue, body, and mind toward which the mind-faculty is not to be directed —
teṣu sarveṇa sarvaṁ sarvathā na prerayati |
to those he does not direct [his faculties] at all, in any way.
tenocyatecakṣurindriyeṇa samvaramāpadyate |
Therefore it is said: ‘he attains restraint by the eye-faculty,’
tenocyate yāvanmana indriyeṇa samvaramāpadyate |
and so on up through ‘he attains restraint by the mind-faculty.’
ayaṁ tāvadvibhaṁgo vistareṇendriyasamvarasya vijñeya ḥ |
This much is the detailed exposition of sense-restraint, to be understood.
yena ca saṁvṛṇoti, yataśca saṁvṛṇoti, yathā ca saṁvṛṇoti, yā cāsau saṁvṛtiḥ |
by what one restrains, from what one restrains, how one restrains, and what the restraint itself is —
tatsarvamekatyamabhisaṁkṣipyendriyasamvara ityucyate |
all this gathered into one is called restraint of the senses.
śrotraghrāṇajih vākāyamanaindriyaṁ saṁvṛṇoti |
he restrains the ear-, nose-, tongue-, body-, and mind-faculty.
priyarūpāpriyarūpebhyo rūpebhyaḥ śabdebhyo yāvaddharmebhyo a taḥ saṁvṛṇoti saṁvṛṇoti |
From pleasing and displeasing forms, sounds, and so on up through dharmas — from these he restrains.
na nimittagrāhī bhavati nānuvyaṁjanagrāhī yato a dhikaraṇameva pāpakā akuśalā samvaramāpadyate |
He does not become a seizer of signs, does not become a seizer of secondary features — that on account of which evil unwholesome [dharmas would arise]; he attains restraint [from them].
yataḥ smṛtyārakṣitamānaso bhavati |
That by which he is one whose mind is guarded by mindfulness,
yacca samvaraṇīyamvastu, yā ca saṁvṛtiḥ |
the object to be restrained, and the restraint itself —
tadekatyamabhisaṁkṣipyendriyasamvara ityucyate |
these gathered into one are called restraint of the senses.
yadāha ārakṣitasmṛtirbhavati, nipakasmṛtiriti cakṣuṣā rūpāṇi dṛṣṭvā na nimittagrāhī bhavati, nānuvyaṁjanagrāhī, yāvanmanasā dharmān vijñāya na nimittagrāhī bhavati, nānuvyaṁjanagrāhī |
What is meant by [the standard formula]: ‘he becomes one of guarded mindfulness, alert mindfulness; seeing forms with the eye, he does not become a seizer of signs, does not become a seizer of secondary features — up through: cognizing dharmas with the mind, he does not become a seizer of signs, does not become a seizer of secondary features’ —
yato a dhikaraṇameva pāpakā akuśalā dharmāścittamanusravanti |
‘that on account of which evil unwholesome dharmas would flow into the mind,
rakṣatīndriyamindriyeṇa samvaramāpadyate |
he guards the faculty, attains restraint by the faculty.’
cakṣūrūpaṁ caivaṁ yāvanmanodharmāścedamucyate samvaraṇīyaṁ vastu |
Eye-and-form, and so on up through mind-and-dharmas — this is called the object to be restrained.
samāvasthāvacāraka itīyamucyate saṁvṛtiḥ |
one who maintains a balanced state’ — this is called restraint.
sa khalvayamindriyasamvaraḥ samāsato dvividhaḥ |
This restraint of the senses is, in brief, of two kinds:
The twofold distinction here is doctrinally important: pratisaṁkhyāna-bala (the power of reflective discrimination) is the analytical force that recognizes danger in sense-objects without yet uprooting it; bhāvanā-bala (the power of cultivation) actually uproots the latent tendency (anuśaya) at its karmic root. The first kind belongs to the path of requisites (saṁbhāra-mārga) — pre-realization. The second is operative within the dispassion-stage proper, i.e., from the path of seeing onward.
pratisaṁkhyānabalasaṁgṛhī to bhāvanābalaṁsaṁgṛhī taśca |
that grounded in the power of reflective discrimination (pratisaṁkhyāna-bala), and that grounded in the power of cultivation (bhāvanā-bala).
tatra pratisaṁkhyānabala saṁgṛhīto yena viṣyeṣvādīnavaṁ paśyati |
Of these, the one grounded in the power of reflective discrimination is that by which he sees danger in the sense-objects,
tatra bhā vanābalasaṁgṛhīto yena viṣyeṣvādīnavaṁ paśyati, taṁ ca punarādīnavaṁ vyapakarṣati |
The one grounded in the power of cultivation is that by which he sees danger in the sense-objects and also removes that danger,
tatra pratisaṁkhyānabalasaṁgṛhītenendriyasamvareṇa viṣayālambanaṁ kleśaparyavasthānaṁ notpādayati, na saṁmukhīkaroti |
By sense-restraint grounded in the power of reflective discrimination, the obsession of defilement that takes sense-objects as its object does not arise, does not come to manifest —
na caivāśa śra yasanniviṣṭamanuśayaṁ pra jahā ti, samudghātayati |
but he does not yet abandon, does not yet eradicate, the latent tendency settled in the [karmic] basis.
tatra bhāvanābalasaṁgṛhīte ne ndriyasamvareṇa viṣayālambanaṁ ca kleśaparyavasthānaṁ notpādayati, na sammukhīkaroti |
By sense-restraint grounded in the power of cultivation, that same obsession of defilement does not arise, does not come to manifest —
sarvadā sarvakālamāśrayasanniviṣṭaṁ cānuśayaṁ prajahāti |
and at all times he also abandons the latent tendency settled in the [karmic] basis,
ida ma nākaraṇaṁ pratisaṁkhyānabalasaṁgṛhītasya bhāvanābalasaṁgṛhītasya cendriyasamvarasya |
This [non-arising and non-manifestation of defilement] is the [shared] negative work of both kinds of sense-restraint — that grounded in reflective discrimination and that grounded in cultivation.
tatra yo a yaṁ pratisaṁkhyānabalasaṁgṛhīta indriyasamvaro a yaṁ saṁbhāramārgasaṁgṛhītaḥ |
The sense-restraint grounded in the power of reflective discrimination belongs to the path of requisites (saṁbhāra-mārga).
yaḥ punarbhāvanābalasaṁgṛhīta indriyasamvaraḥ |
The sense-restraint grounded in the power of cultivation,
sa vairāgyabhūmipatito veditavyaḥ |
by contrast, is to be understood as falling within the dispassion-stage proper.
yathāpīhaikatyaḥ pratisaṁkhyāyāhāramāharati |
When someone here takes food with [proper] reflection —
na dravārthaṁ, na maṇḍanārthaṁ, na vibhūṣaṇārthamiti vistareṇa pūrvavat |
not for frivolity, not for adornment, not for embellishment, [as elaborated in the standard formula] above.
pratisaṁkhyocyate yayā prajñayā kabaḍaṁkārasyāhārasyādīnavaṁ samanupaśyatyādīnavadarśanena vidūṣayitvā vidūṣyā bhyavaharati |
‘Reflection’ here refers to that wisdom by which he sees the danger in solid food, and seeing the danger, having grasped the fault — and grasping the fault — he eats.
yaduta yasyaiva kabaḍaṁkārasya paribhogānvayo vā, vipariṇāmānvayo vā, paryeṣaṇānvayo vā |
[It is the danger seen] in that very solid food by way of the consequence of consumption, the consequence of transformation, or the consequence of seeking.
The three-fold danger schema (consumption / transformation / seeking, pariniṣpatti / pariṇāma / paryeṣaṇa) is a canonical Yogācāra analysis of food's faults. The seeking-danger then subdivides into six sub-types (37.31–35) — gathering, guarding, loss-of-affection, insatiability, lack-of-independence, misconduct — which structurally parallel the well-known kāma-ādīnava (drawbacks of sense-pleasures) lists in the Pāli Mahādukkhakkhandha-sutta (MN 13).
yathāpīhaikatyo yasmin samaye āhāramāharati varṇasampannamapi, gandhasampannamapi, rasasampannamapi, supraṇītamapi |
When someone here, at the time of taking food endowed with color, endowed with smell, endowed with taste, very fine —
tasya kabaḍaṁkāra āhāraḥ samanantarakṣipta eva āsye yadā dantayantracūrṇitaśca, lālāvisaraviklinnaśca bhavati |
of that food just put into the mouth, ground by the apparatus of the teeth, made wet by the flowing of saliva,
sa tasmin samaye kaṇṭhanālīpraluṭhitaśca bhavati |
at the time when it has rolled down through the throat-tube,
sa yāsau pūrvikā, purāṇā manāpatā na āpatā tāṁ sarveṇa sarvaṁ vijahāti |
that former, original agreeableness, the agreeable taste — that he wholly, entirely abandons,
yasyāṁ ca vikṛtau vartamānaśchanditakopamaḥ khyāti |
and in that transformation underway, it appears like vomit.
tadavasthaṁ cainaṁ sa cedayaṁ bhoktā puruṣapudgalaḥ sa cedākārato manasi kuryāt samanusmarennāsya sarveṇa sarvamanyatrāpi tāvadavipariṇate, praṇīte bhojane bhogakāmatā santiṣṭheta |
And [as for] that very state — if the consumer-individual were to attend to its appearance, to recollect it, his desire to enjoy [it] would in no way remain, [not] even with respect to [as-yet] untransformed, fine food.
kaḥ punarvādastatra tadavastha iti ya ebhirākauraranekavidhairanayānupūrvyā bhojanaparibhogamadhipatiṁ kṛtvā yāsau śubhā varṇanibhā antarīyate, ādīnavaśca prādurbhavati aśū śu cisaṁgṛhītaḥ |
What more is to be said of that [later] state? By these manifold modes, by this sequence, with food-consumption as the predominant [factor], this beautiful color is altered, and danger appears, [the food] coming under [the category of] the unclean.
tatra katamo vipariṇāmānvaya ādīnava āhāre |
What is the transformation-consequence danger in food?
tasya tamāhāramāhṛtavatastu ṣṭava taḥ yadā vipariṇamati rātryā madhyame vā yāme, paścime vā yāme, tadā sa rudhiramānsa māṁsa snāyvasthitvagādīnyanekavidhāni bahunānāprakārāṇi |
When he has taken that food and is satisfied, [and] when it undergoes transformation — in the middle watch of the night or in the last watch — it then generates and increases blood, flesh, sinew, bone, skin, and many other [tissues],
asmin kāye aśucindravyāṇi vivardhayati saṁjanayati |
[as well as] impure substances in this body.
atipariṇataścādhobhāgī bhavati |
having undergone further transformation, it descends to the lower [part of the body],
yadasya divase śocayitavyaṁ ca bhavati |
[the elimination of] which during the day must be attended to with distaste.
hasto tau vā pādo dau vā, anyatamā nyatamajvā maṁvā aṁgapratyaṁgaṁ, bahirdhā gupyanīyaṁ gopanīyaṁ bhavatyātmanaḥ pareṣāṁ ca |
the hand or the foot, or some other limb or sub-limb — has thereafter to be hidden from outsiders, guarded both from himself and from others.
tadyathā gaṇḍaḥ, piṭakaḥ, dadrū, vicarcikā, kaṇḍū ḥ , kuṣṭhaḥ, kiṭibhaḥ, kivāso kilāso , jvaraḥ kāsaḥ śothaḥ, śoṣāpasmāra śoṣo ’pasmāra , āṭakkaraṁ, pāṇḍurogaḥ, rudhiraṁ, pittabhagandara itīme cānye bhairaṁbhagaṁyā a pyevaṁbhāgīyāḥ kāye kāyikā ābādhā utpadyante |
namely: tumor, boil, eczema, itching, leprosy, skin-disease, pallor-disease, fever, cough, swelling, consumption, epilepsy, intestinal infection, jaundice, [disease of the] blood, [and] bile-fistula — these and other such bodily afflictions arise in the body.
ayamucyate vipariṇāmācca ya ādīnavo yaduta āhāre |
This is called the danger of transformation, namely, in food.
tatra katamaḥ paryeṣaṇānna nva yaādīnava āhāre |
What, then, is the seeking-consequence danger in food?
paryeṣaṇānvaya ādīnavo a nekavidha ḥ - samudānanākṛtaḥ |
The seeking-consequence danger is of many kinds: caused by gathering,
asvātantryakṛtaḥ duścaritakṛtaśca |
caused by lack of autonomy, and caused by misconduct.
yathāpīhaikatyaḥ āhārahetorāhāranidānaṁ śīte śītena hanyamānaḥ, uṣṇe uṣṇena hanyamānaḥ, utsahate, ghaṭate, vyāyacchate |
When someone here, for the sake of food, on account of food, struck by cold in the cold, struck by heat in the heat, makes effort, strives, exerts himself —
kṛṣiṇā vā, gorakṣyeṇa vā, vāṇijyena vā, lipigaṇanāvyasanasaṁkhyāmudrayā a nekavidhena śilpasthānakarmasthānenāpratilabdhasya vāhārasya pratilambhāya, upacayāya vā |
by farming, by cattle-tending, by trade, or by writing, calculating, measuring, accounting, [the use of] seals [mudrā], [and] by manifold arts and crafts, for the attainment or increase of food not yet attained.
tasyaivamutsahato, ghaṭata to , vyāyacchata ḥ , sa cette karmāntā vipadyante |
For him, exerting and striving thus, that work-undertaking fails;
sa taṁ nidānaṁ tannidānaṁ śocati klāmyati, paridevate |
he on that account grieves, [is] exhausted, laments,
ayamu yaṁ samu dānanā sahagataḥ ādīnavo yaduta āhāre |
This is the danger arising from gathering — namely, in food.
sa cetsaṁpadyate sa tasyārakṣādhikaraṇahetostīvramautsukyamāpadyayate |
If he succeeds, then by reason of guarding [his gains] he becomes intensely anxious:
kaccinme bhogā rājñā vā apahriyeraṁścaurairvā, agninā vā dahyerannudakena vā uhyeyuḥ |
‘May my enjoyments not be taken by kings or by thieves; may they not be burned by fire; may they not be washed away by water;
kuniha hi tā vā nidhayaḥ praṇaśyeyuḥ kuprayuktā vā karmāntāḥ pralujyeran, apriyo yā vā dāyādā adhigaccheyuḥ |
may my buried treasures not be lost; may my poorly applied [investments] not collapse; may unloved heirs not obtain them;
yastānbhogānanayena vyasanamāpādaye da yamārakṣāsahagata ādīnavo yaduta āhāre |
[may there be no one] who would bring those enjoyments to ruin’ — this is the danger arising from guarding, namely, in food.
yathāpi tadāhāranidānamāhārādhikaraṇahetormātā putrasyāvarṇambhāṣate |
When, by reason of food, on account of food, the mother speaks ill of the son,
putro mātyaḥ mātuḥ , pitā putrasya, putro traḥ pituḥ, bhrātā bhaginyā, bhaginī bhrātuḥ |
the son of the mother, the father of the son, the son of the father, brother of sister, sister of brother,
cānyonyaṁ vigṛhītā bhavanti, vivādamāpannāstathāudārā brāhmaṇakṣatriyagṛhapatimahāsālā āhārādhikaraṇahetorevaṁ vigṛhītāvivādamāpannāḥ anyonyaṁ pāṇinā praharanti |
are mutually opposed, fallen into dispute; even great brāhmaṇas, kṣatriyas, [and] householder-mahāsālas, on account of food — thus opposed and fallen into dispute — strike each other with the hand,
loṣṭhenāpi, daṇḍenāpi, śastreṇāpi praharantyayamucyate snehaparibhaṁśakṛta ādīnavaḥ |
[strike each other] with clod, with stick, with weapon. This is called the danger caused by loss of affection.
yathāpi tadrājānaḥ kṛtiyā kṣatriyā mūrddhābhiṣiktāḥ, sveṣu grāmanigamarāṣṭrarājadhānīṣu asaṁtuṣṭā viharanta ubhayato a bhyūhakāni saṁgrāmānīkāni pratisaranti |
When consecrated kṣatriya kings, discontent in their own villages, market-towns, kingdoms, [and] capitals, deploy on both sides in fortified battle-arrays —
śaṁkhai ḥ kampa mpya mānaiḥ, paṭāhairvādyamānaiḥ, iṣubhiḥ kṣipyamāṇairvividhaiste tatra bhrāntenāśvena sārdhaṁ samāgacchanti |
with conches sounded, drums beaten, arrows shot, manifold [weapons drawn] — there they meet together with frenzied horses,
bhrāntena hastinā, sthena, pattinā sārdhaṁ samāgacchanti |
with frenzied elephants, with chariots, [and] with foot-soldiers they clash.
iṣubhiḥ śaktibhirvā apakṛttagātrā maraṇamvā ni vi gacchanti |
By arrows or by spears their limbs are cut off, [and] they go to their death;
maraṇamātraṁ vā duḥkhamayamucyate |
or they suffer a pain nearly equal to death. This is called
atṛptikṛta ādīnava iti yo vā punarapyevaṁbhāgīyaḥ |
the danger caused by insatiability — or whatever else is of such kind.
asvātantryakṛta ādīnavaḥ |
the danger caused by lack of autonomy [asvātantrya]?
The local Sanskrit is asvātantrya ('lack of autonomy / non-independence'), not pāratantrya. The English keeps the practical sense but the bracket now names the local term.
yathāpi tadrājñaḥ pauruṣeyā āvarodhikāni nagarāṇyanupraskandataḥ nte |
When the king’s men storm fortified cities,
taptayā vasayā, taptayā gomayalo lau hikayā, taptena tāmreṇa, taptenāyasā, iṣubhiḥ santibhi śaktibhi ścāpakṛttagātrā maraṇaṁ vā ni vi gacchanti |
with boiling fat, with boiling cow-dung ash, with molten copper, with molten iron — [or] by arrows and spears their limbs are cut off, [and] they go to their death;
ayamucyate asvātantrayakṛta ādīnava iti yo vā punarapyevaṁbhāgīyaḥ |
This is called the danger caused by lack of autonomy — or whatever else is of such kind.
yathāpi tadekatyenāhāranidānaṁ prabhūtaṁ kāyena duścaritaṁ kṛtaṁ bhavatyupacitaṁ, yathā kāyenaivamvācā, manasā |
When by someone, on account of food, much bodily misconduct has been done [and] accumulated — and likewise verbal and mental [misconduct] —
sa ca ya thā kā ya ābādhiko bhavati, duḥkhito, bāḍhaglānaḥ, tasya tatpūrvakaṁ kāyaduścaritaṁ vāṅmanoduścarita taṁ , parvatānāṁ vā parvatakūṭānāmvā, sāyāhne yā cchayā cchāyā avalambate |
and when he becomes bodily afflicted, suffering, gravely ill, his prior bodily, verbal, and mental misconduct, like the shadow of mountains or mountain peaks in the evening, hangs over him,
kṛtaṁ bata me pāpaṁ, na kṛtaṁ bata me puṇyaṁ, kāyena vācā, manasā, so a haṁ yā gati ḥ kṛtapāpānāṁ tāṁ gatiṁ pretya gamiṣyāmīti |
‘Evil has been done by me; merit has not been done by me, [whether] by body, speech, [or] mind. The destiny of those who have done evil — to that destiny shall I, after death, go.’
akālañca kṛtvāpāyeṣūpapadyate |
and dying in such an [evil] manner, he is reborn in the lower realms —
yaduta narakeṣu, tiryakpreteṣu |
namely in the hells, the animal-realm, [or] the ghost-realm.
ityayamāhāra ḥ paryeṣa ṣya māṇo a pi sādīnavaḥ |
‘This food, in its seeking, is dangerous;
paribhukto a pi pariṇāma ādīnavaḥ |
and once consumed, [its] transformation is dangerous.’
evamasti punarasyāhārasya kācidanuśansa śaṁsa mātrā sā punaḥ katamā |
Yet there is for this food some slight benefit. What, then, is that?
āhārasthitiko a ya yaṁ kāya āhāraṁ niśritya tiṣṭhati |
‘This body sustained by food stands depending on food,
evamāhārasthitiko a yaṁ kāyaṁ ḥ suciramapi tiṣṭhan varṣaśatamvā tiṣṭhati |
‘Thus this food-sustained body, standing for a long time, stands [even] up to a hundred years,
tatra yaḥ ye kāyasthitimātre pratipannāḥ na te supratipannā ḥ kāye kāyasthitimātrakena ṇa saṁtuṣṭā na na te asaṁtuṣṭā, na ca punaste āhārakṛtaṁ paripūrṇamanavadyamanuśansaṁ śaṁsaṁ pratyanubhavanti |
Those who undertake practice merely for body-maintenance are not well-practiced; those who are content with mere body-maintenance are not truly content, and they do not experience the full, blameless benefit of food.
ye punarnakāyasthitimātrakeṇa na saṁtuṣṭā ḥ kāyasthitimātrake pratipannā, na te supratipannā, api tu tāmeva kāyasthitiṁ niściṁ tya niśritya brahmacaryaṁ rya samudāgamāya pratipannāḥ, supratipannāḥ, ta eva ca punaḥ paripūrṇamanavadyamanuśansaṁ śaṁsaṁ pratyanubhavanti |
But those who are not content with mere body-maintenance, and who, relying on that very body-maintenance, undertake practice for the fulfillment of the holy life — they are well-practiced, and they experience the full, blameless benefit.
tanme pratimaṁ syād yada d vā pratyavareṇa āhārānuśansa śaṁsa mātrakeṇa saṁtuṣṭo vihareyaṁ |
‘It would not be fitting for me to dwell content with only this slight, inferior share of food’s benefit.
na me pratirūpaṁ syādyadahaṁ bālasabhāgatāṁ bālasahadhārmikatāmadhyāpadyeyamevamāhāre sarvākāraṁ paripūrṇamādīnavaṁ jñātvā sa itaḥ pratisaṁkhyāyādīnava darśī, niḥsaraṇānveṣī cāhāraniḥsaraṇārthameva putramāṁ mān tasyaivaṁ bhavati |
It would not be fitting for me to fall into the class of fools, into Dharma-commonality with fools.’ Having thus known the wholly complete danger in food, with [proper] reflection he becomes a seer of danger and seeker of escape — for the sake of escape from food itself. It occurs to him:
evamete dāyakadānapatayaḥ kṛcchreṇa bhogān samudānīya, mahāntaṁ paryeṣaṇākṛtamādīnavaṁ pratyanubhavantaḥ, prapīḍya, prapīḍya, tvaṅmānsa māṁsa śoṇitamasmākamanuprayacchanti |
‘These donor-patrons, having gathered their enjoyments with difficulty, undergoing great seeking-caused danger, as though pressing out their own skin, flesh, and blood, give [food] to us.
ya ete a nukampāmupādāya viśeṣaphalārthinaḥ tasyāsmākaṁ tathā pratilabdhasya piṇḍapātasyāyamevaṁ rūpo a nurūpaḥ paribhogaḥ syādyadahaṁ tathā paribhūtamātmānaṁ |
These [patrons] give out of compassion, seeking a distinguished fruit. For this alms-food thus received by us, the fitting mode of use would be this:
sthāpayitvā paribhuṁjīya, yathā teṣāṁ kārāḥ kṛtā atyarthaṁ mahāphalā ḥ syurmahānuśaṁsā, mahādyubha ta yo, mahāvistārāḥ, candropamaśca kulānyupasaṁkrameyaṁ vyavakṛṣya kāyaṁ, vyavakṛṣya cittaṁ, hrīmānapragalbhaḥ, anātmotkarṣī aparapansī, yathāsvena lābhena citta sucittaḥ syāṁ, sumanāḥ, evaṁ parasyāpi lābhena citta sucittaḥ syāṁ sumanā, evaṁ cittaśca punaḥ kulānyusaṁkrameyaṁ |
that, having established myself in such self-restraint, I should consume it so that their acts of service become very fruitful, of great benefit, great glory, [and] great extension; and that, like the moon, I should approach their families — withdrawn in body, withdrawn in mind, possessed of moral shame, non-brazen, non-self-aggrandizing, non-deprecating-of-others, with mind well-clear and glad at my own gain, and equally with clear and glad mind at another’s gain — and with such a mind I would again approach their families.
tatkuta etallabhyaṁ pravrajitena parakuleṣu yadvadatra pare me māna naṁ dadatu |
How could this be proper for one gone forth [into the homeless life], [going] among others’ families: ‘let others give me food’ —
satkṛtya, mā asatkṛtya, prabhūtaṁ mā stokaṁ, praṇītaṁ mā lūhaṁ, tvarita ṁ mā gatvaṁ baddham |
honoringly, not without honor; plentifully, not scantily; finely, not crudely; swiftly, not slowly; properly.
evaṁ caritasya me kulānyusaṁkramataḥ sa cet pare na dadyustenāhaṁ na teṣāmantike āghātacittatayā pratighacittatayā vyavadīyeyaṁ |
[I should resolve:] if, while I am walking thus and approaching families, others do not give, on their account I should not sully myself with a mind of resentment or a mind of hostility,
na ca punastannidānaṁ kāyasya bhedādapāyopapattyā vighātamāpadyeya yaṁ |
and further, on that account, with the breaking up of the body, I should not encounter the dejection of rebirth in the lower realms —
yaduta tāmevāghātacittatā tāṁ pratighacittā madhipatiṁ kṛtvā sa cedasatkṛtya na satkṛtya, sa cetstokaṁ na prabhūtaṁ |
namely, by taking that very resentful and hostile mind as predominant. [And if] they give without honor rather than with honor, scantily rather than plentifully,
sa cellūhaṁ na praṇītaṁ, sa cedvaddhaṁ na tvaritaṁ dadyuḥ |
crudely, not finely; slowly, not swiftly —
da ta yāhamāghātacittatayā, pratighacittatayā ca vyavadīyeyamiti vistareṇa pūrvavat |
[I should not] on that account sully myself with a mind of resentment and hostility,’ [the rest] as elaborated above.
imaṁ cāhaṁ kabaḍīkāramāhāraṁ niśritya tathā tathā pratipadyeya yaṁ , tāñca mātrāṁ prativedhyeyaṁ |
‘And relying on this morsel-made food, I should practice in such a way, and should know that very measure
yena me jīvitendriyanirodhaśca na syānnaca piṇḍakena klāmyeyaṁ |
by which there would neither be cessation of the life-faculty, nor would I be worn out by alms-food,
brahmacaryānugrahaśca me syādevaṁ ca me śrava ma ṇabhāve, pravrajitabhāve sthitasyāyaṁ piṇḍapātaparibhogarūpaśca |
and there would be support for the holy life; and likewise, while I stand in the state of a recluse, the state of one gone forth, this mode of using alms-food too
pariśuddhaścānavadyaśca syādebhi rākā raiḥ sa pratisaṁkhyāyāhāramāharati |
would be pure and blameless.’ By these modes he, with [proper] reflection, takes food.
catvāra āhārāḥ |
[There are] four [kinds of] food:
The four kinds of food (catur āhāra) — morsel-made (kavaḍīkāra-āhāra), contact (sparśa), mental volition (manaḥsaṁcetanā), and consciousness (vijñāna) — is canonical abhidharma. The text narrows the bhojane mātrajñatā discussion to the first only, kavaḍīkāra-āhāra — actual physical food taken by the body. The other three are subtle nutriments that sustain saṁsāric continuity at deeper levels.
kabaḍaṁkāraḥ, sparśo, manaḥsaṁcetanā, vijñānaṁ cāsmiṁstvarthe kabaḍaṁkāra āhāro ’bhipretaḥ |
morsel-made [food], contact, mental volition, [and] consciousness. In this context, morsel-made food is intended.
sa punaḥ katamastadyathā manthā vāpūpā vā odanakulmāṣamvā, sarpistailaṁ, phaṇitaṁ, māṁsaṁ, matsyā, vallūrā, lavaṇaṁ, kṣīraṁ, dadhi, navanītamitīmāni cānyāni caivaṁ rūpāṇyupakaraṇāni yāni kabaḍāni kṛtvā a bhyavahriyante |
And what is that? Namely: barley-meal or cakes or rice or porridge, ghee, oil, syrup, meat, fish, dried meat, salt, milk, curd, butter — these and other such kinds of substances which, made into morsels, are eaten.
na dravārthamiti |
‘Not for frivolity’ — that is,
The formula here reads na dravārtham, not the more familiar na darpārtham. The local explanation at 39.57-58 explicitly glosses drava as sensual play/frivolity connected with lust and intercourse; English therefore uses 'frivolity' rather than 'arrogance' for this member of the food-reflection formula. Mada remains 'intoxication' in the next member.
yaścaite ye caite kāmopabhogina ityarthaḥ |
[it is] those who enjoy sense-pleasures [who do otherwise], is the meaning.
yāharanti ya āharanti yadvayamāhāreṇa prīṇitagātrāḥ saṁtarpitagātrāḥ pratyupasthite sāyāhnakāle samaye, atikrāntāyāṁ rajanyāṁ, maulībaddhikābhiḥ sārddhaṁmalābu-romaśabāhubhiḥ kandukastanibhirnārībhiḥ kandukastanībhirnārībhiḥ krīḍato nto , ramamāṇāḥ, paricārayan nta , auddhatyaṁ dravaṁ prāviṣkariṣyāma iti |
They take food in such a way [thinking]: ‘by [this] food, we — of pleased body, satisfied body, with evening time at hand or when night has passed — with crowned-haired, ribbon-armed, girdled, breast-cup-breasted women, sporting [and] taking pleasure, will display elation and play.’
drava eṣa ārye dharmavinaye yadutakāmarāgopasaṁhitā, maithunopasaṁhitā ḥ pāpakā akuśalā dharmā, vitarkā, yairayaṁ khādyamāno, bādhyamāna, uddhatendriyo bhavatyanuddhatendriyaśca, drutamānasaḥ, plutamānasaḥ, asthitamānaso a vyupaśāntamānasaḥ, te punaratyantamāhāramāharanto dravārthamāharantītyucyate |
‘Frivolity,’ in the noble Dharma-Vinaya, is what consists of evil, unwholesome dharmas connected with sensual lust, connected with intercourse — the applied thoughts by which, being enjoyed and gnawed at [in the mind], one becomes of unrestrained senses, of unrestrained mind, of swift mind, of leaping mind, of unsettled mind, of un-calmed mind. They, taking food in this excessive [way], are said to ‘take food for frivolity.’
śrutavāṁstvāryaśrāvaka ḥ pratisaṁkhyānabalika ādīnavadarśī niḥsaraṇaṁ prajānaṁ nan paribhuṁkte |
The learned noble disciple, however, possessing the power of reflection, seeing the danger [and] knowing the escape, enjoys [food] —
na tathā yathā te kāmopabhogino bhuṁjante |
not in the way those enjoyers of sense-pleasures enjoy [it].
tenāha- na dravārthaṁ na madārthaṁ, na maṇḍanārthaṁ na vibhūṣaṇārthamiti |
Therefore he says: ‘not for frivolity, not for intoxication, not for adornment, not for embellishment.’
yathāpi ta eva kāmopabhogina ityartha māhāramāharanti |
Now, [as for] how those enjoyers of sense-pleasures take food:
adya vayamāhāramāhṛtavanto yaduta prabhūtañca tṛptito yathāśaktyābalaṁ |
‘Today we have taken food — namely, plentifully and to satisfaction in accord with [our] strength and capacity:
snigdhaṁ ca, vṛṣyañca, bṛṁhaṇīyañca, varṇasaṁpannaṁ, gandhasampannaṁ, rasasampannaṁ |
smooth, strengthening, fattening, complexion-enhancing, smell-endowed, taste-endowed [food].
endhābhūte aindhībhūte , nirgatāyāṁ rajanyāṁ śaktā bhaviṣyāmaḥ |
When the kindled-state [of digestion] arises [and] when night has departed, we shall be able,
pratibalā, vyāyāmakaraṇo ṇā , yaduta atartkāyā ātatīkriyayā vā, nirghātena, vyāyāmaśilayā vā, ulloṭhanene na vā, pṛthivīkhātena vā, bāhuvyāyāmena vā, pādāvaṣṭambhanena vā, plavanena vā, a laṁghanena vā |
[being] fit, to do exercise — namely by tarka or atatī, by jolting, by yāmāyāma, by ulloṭhana, by digging the earth, by arm-exercise, by foot-pressing, by leaping, by jumping.
tatra vyāyāmena bāha hu ñca punarvyāyāmaṁ niśritya balavantobhaviṣyāmaḥ |
[Doing] external exercise [and] much [other] exercise, depending on it we shall become strong,
a vyāyatagātrā, dīrghaṁ cārogāḥ, cirakālaṁ cāsmākaṁ yauvanamanuvartakaṁ bhaviṣyati, no tu tvaritaṁ |
with well-exercised limbs, long-time healthy, and for a long time our youth will continue, [and] the disfiguring [process of] aging will not swiftly
doṣāṇāṁ cāpaca kṣa yaḥ kṛto bhaviṣyati |
and the diminution of the doṣas [bodily humors] will be effected.’
ityārogyamadārthaṁ, yauvana madārthaṁ, jīvitamadārthaṁ paribhuṁjate |
Thus they enjoy [food] for intoxication with health, intoxication with youth, intoxication with life.
kṛtavyāyāmā vayaṁ snātrasaṁvidhānaṁ kariṣyāmo, yaduta-śucinā toyena gātrāṇi prakṣāliṣyāmaḥ |
‘Having exercised, we shall make bathing-arrangements — namely, with clean water we shall wash our limbs,
prakṣālitagātrāśca keśāni ca keśāṁśca prasādhayiṣyāmaḥ |
and with washed limbs we shall dress our hair,
vividhena cānulepanena kāyamanupalipya -manulipya vividhairvastrairvividhairmālyairvividhairalaṁ kāraiḥ kāyaṁ bhūṣayiṣyāmaḥ |
and, having anointed the body with various ointments, [we shall] with various cloths, with various garlands, with various ornaments adorn the body.’
tatra yat snānaprasādhanānulepanamidamucyate |
That bathing, dressing, [and] anointing — this is called
tathā maṇḍanajātānāṁ yadvastramālyābharaṇadhāraṇamidamucyate |
And of those so adorned, the wearing of cloths, garlands, [and] ornaments — this is called
maṇḍanārthaṁ vibhūṣaṇārthaṁ paribhuṁja to ’ta evaṁ paribhuṁjanto ’ta evaṁ madamattā maṇḍanajātivibhūṣitagātrāḥ |
Enjoying [food] for adornment, for embellishment — thus enjoying, thus intoxicated by pride, adorned, with embellished limbs,
madhyāhnasamaye, sāyāhna samaye vā, bhaktasamaye tṛṣitā bubhukṣitāśca, pareṇa harṣeṇa, parayā nandyā, pareṇāmodena |
at midday time, at evening time, at meal time, thirsty and hungry, with great delight, great joy, great pleasure,
ādīnavadarśino niḥsaraṇamaprajānanta nto yathopapannamāhāramāharanti |
not seeing the danger, not knowing the escape, they take food as obtained,
yāvadeva punaḥ punardravārthaṁ, maṇḍanārthaṁ, vibhūṣaṇārtha ca |
up to: again and again for frivolity, for adornment, for embellishment.
pratisaṁkhyānabalika ādīnavadarśī niḥsaraṇaṁprajānan paribhuṁkte |
possessing the power of reflection, seeing the danger [and] knowing the escape, enjoys [food] —
na tu tathā yathā te kāmopabhoginaḥ paribhuṁjate |
but not in the way those enjoyers of sense-pleasures enjoy [it].
nānyatremamasaṁniveṣaṇāprahātavyamāhāraṁ pratiniṣevamāṇa eva prahāsyāmīti |
‘[I shall not abandon this food] otherwise than by abandonment-through-non-establishment [aniṣṭha-prahāṇa] — [that is,] I shall continue to use it [while not establishing-attachment to it].’
aniṣṭha-prahāṇa — literally 'abandonment by non-establishment.' The point is that for food, the practitioner does not abandon by ceasing-to-use (impossible while embodied); rather, he abandons attachment to it while continuing the physical act of eating. The phrase is technical: this is the same abandonment-without-cessation that recurs for the requisite-items (pariṣkāra) generally, where the bodily activity must continue but the affective grip on it must be released.
yāvadevāsya kāyasya sthitaye iti bhuktvā nābhuktvā yaśca jīvitasya kāyasthitirityucyate |
‘Only for the sustaining of this body’ — that, depending on the eating or non-eating [of which], the maintenance of life and body-sustenance [proceed] — is what is so called.
so a hamimamāhāramāhṛtya jīviṣyāmi, na mariṣyāmīti āhārati |
‘I, having taken this food, shall live, shall not die,’ thus [thinking] he eats.
tenāhaṁ ha yāvadevāsya kāyasya sthitaye |
Therefore he says: ‘only for the sustaining of this body.’
dvividhā yātrā-asti kṛcchreṇa astyakṛcchreṇa |
Continuation [yāpana] is twofold: there is the difficult and there is the not-difficult.
yadrūpamāhārato jighatsā daurbalyaṁ vā bhavati |
When, from [improper] food, hunger or weakness arises,
adharmeṇa vā piṇḍapātaṁ paryeṣate, na dharmeṇa |
or [when] he seeks alms-food by non-Dharma, not by Dharma;
raktaḥ paribhuṁkte, saktaḥ, gṛddho, grathito, mūrchito ’dhyavasito a dhyavasāyamāpannaḥ |
[when he is] enjoying with attachment, with clinging, with greed, with binding, with infatuation, with fixation, with fixation-state;
guruko vāsya kāyo bhavatyakarmaṇyaḥ, aprahāṇakṣamaḥ, yenāsya dhandhaṁ cittaṁ samādhiyate dhīyeta |
or [when] his body becomes heavy, unworkable, unfit for [pursuit of] abandonment, by which his mind is [only] slowly concentrated;
kṛcchreṇa vā āśvāsa-praśvāsāḥ pravartante |
or [when] in-and-out breaths proceed with difficulty;
styānamiddhaṁ vā cittaṁ paryavahīya paryavanahyatīya mucyate kṛcchreṇa yātrā |
or [when] sloth-and-torpor envelops the mind — this is called difficult continuation.
yathāpi tadrūpamāhāramāharato yathā jighatsā daurbbalyaṁ vā na bhavati |
When, [from] taking such food, no hunger or weakness arises,
dharmeṇa vā piṇḍapātaṁ paryeṣate, na vā a dharmeṇa |
or [when] he seeks alms-food by Dharma, not by non-Dharma;
surakto vā paribhuṁktesaktaḥ paribhuṅkate ’saktaḥ , agṛdhraḥ, agrathitaḥ, anadhyavasito a nadhyavasāyamāpannaḥ, na cāsya kāyo guruko bhavati |
or [when he] enjoys without attachment, without clinging, without greed, without binding, without fixation, without fixation-state; and his body does not become heavy,
alpakṛcchreṇāśvāsapraśvāsāḥ pravarttante |
[when] in-and-out breaths proceed with little difficulty;
styānamiddhaṁ cittaṁ na paryavana hya tīyamucyate alpakṛcchreṇa yātrā |
[when] sloth-and-torpor does not envelop the mind — this is called non-difficult continuation.
tatra yā kṛcchreṇa yātrā tayā jīvitasthitirbhavati |
There, by the difficult continuation, life-maintenance occurs,
tatra yeyamalpakṛcchreṇa yātrā tayā jīvitasthitirbhavati |
By the less-difficult continuation, life-maintenance occurs
sāvadyāṁ saṁkliṣṭāṁ yātrāmparivarjayati |
avoids the faulty, defiled continuation, [and]
sā punaranavadyā asaṁkliṣṭā yātrā yā pūrvamuktā |
That blameless, undefiled continuation which was earlier described —
yadyayaṁ jighatsoparataye, brahmacaryānugrahāya iti, paurāṇāṁ ca vedanāṁ prahāsyāmi navāñca notpādayiṣyāmi |
‘[This eating] is for the stilling of hunger, for the supporting of the holy life; old feelings I shall abandon and new ones I shall not produce.
balaṁ ca, sukhaṁ cānavadyatā ca, sparśavi hāra tā ceti |
strength, comfort, blamelessness, [and] ease of contact.’
evaṁ pratiṣevamāṇaḥ anavadyāmasaṁkliṣṭāṁ yātrāṁ kalpayati |
Thus resorting [to this reflection], he arranges a blameless, undefiled continuation.
kathaṁ ca punarjighatsoparataye āharati |
And how, again, does he take food ‘for the stilling of hunger’?
pratyupasthite bhaktasamaye, utpannāyāṁ kṣudhāyāṁ, yadā paribhuṁkte tasyaiva kṣutparyavasthānasya jighatsādaurbalyasya ca prativigamāya tāñca mātrāṁ paribhuṁkte |
When the meal-time has come and hunger has arisen, in enjoying [food] he enjoys just that measure [needed] for the removal of that very hunger-obsession and hunger-weakness,
yathāsya bhuktavataḥ akāle punarjighatsādaurbalyanna bādhate |
such that for him, having eaten, hunger-weakness does not afflict [him] at the untimely time —
sāyāhnasamaye vā, abhi ti krāntāyāmvā rajanyāṁ, śvobhūte, pratyupasthite bhaktasamaye |
at evening time, or when night has passed, on the next day, [until] the meal-time has come.
kathaṁ brahmacaryānugrahāyārati |
How does he take food ‘for the supporting of the holy life’?
tāṁ mātrāṁ paribhuṁkte tadrūpamāhāramāharati |
He enjoys such a measure, takes such food,
yenāsya kuśalapakṣe prayuktasya dṛṣṭa eva dharme bhuktasamanantaraṁ tasminneva vā divase agurukaḥ kāyo bhavati |
that for him, applied to the wholesome side, [whether] in the visible-here-and-now, immediately after eating or on that very day, the body is not heavy,
karmaṇyaśca bhavati, prahāṇakṣamaśca, yenāsya tvaritatvaritaṁ cittaṁ samādhīyate |
and is workable, [and] fit for [pursuit of] abandonment, by which his mind is swiftly concentrated,
alpakṛcchreṇāśvāsapraśvāsāḥ pravartante |
in-and-out breaths proceed with little difficulty,
styānamiddhaṁ cittaṁ na paryavanaha hya ti |
sloth-and-torpor does not envelop the mind,
kṣipramevāprāptasya prāptaye, anadhigatasyādhigamāya, asākṣātkṛtasya sākṣātkriyāyai |
[and] swiftly [becomes fit] for the attainment of the not-yet-attained, for the realization of the not-realized, for directly realizing what has not yet been directly realized.
kathaṁ paurāṇāṁ vedanāṁ prahāsyāmītyāharati |
How does he eat [under the rubric of] ‘old feelings I shall abandon’?
amātrayā vā paribhuktambhavatyapaśyamvā pathyaṁ vā , apariṇate taṁ vā, yenāsya vividhaḥ kāyika ābādhaḥ samutpanno bhavati |
he has eaten either out of measure, or unwholesomely, or [eaten what is] undigested — by which manifold bodily affliction has arisen in him,
tadyathā kaṇḍū ḥ , kuṣṭa ḥ , kiṭibha ḥ kilāsa iti vistareṇa pūrvavat |
namely itching, leprosy, skin-disease, pallor-disease — [as elaborated] above,
tasya cābādhanidānā utpadyante śārīrikā vedanā duḥkhāstīvrāḥ, kharāḥ, kaṭukā, amanāpā amana āpā ḥ |
and on that account there arise in him bodily feelings — painful, intense, harsh, biting, disagreeable —
tasyābādhasyopaśamāya tāsāṁ ca tannidānānāṁ duḥkhānāṁ vedanānāmupaśamāya hitaṁ paśyamanu pathyamanu kūlamānulomikaṁ vaidyopadiṣṭena vidhinā bhaiṣajyaṁ pratiṣevate |
[then,] for the calming of that affliction and the calming of those painful feelings caused by it, seeing what is wholesome, what is suitable, what is favorable, what is conformable, by the method prescribed by the physician he uses medicine,
yenāsyotpannasyābādhasya tannidānānāṁ ca duḥkhānāṁ vedanānāṁ prahāṇaṁ bhavatyevaṁ paurāṇāmvedanāṁ prahāsyāmītyāhāramāharati |
by which the abandonment of that arisen affliction and the painful feelings caused by it occurs. Thus he takes food [thinking] ‘old feelings I shall abandon.’
sa varttamānamadhvānamupādāya sukhī, arogo, balavānnāmātrayā vā paribhuṁkte |
With respect to the present, [being] healthy, well, [and] strong, he does not eat out of measure,
apathya tā apariṇate, kāye nāsyāgatamadhvānamupādāya cāsyānāgatamadhvānamupādāya śvo vā, uttaraśvo vā, viṣūcikā vā kāye saṁtiṣṭheta |
[nor anything] unwholesome [or] undigested in the body, [so that] with respect to his future state — tomorrow or the day after — cholera would not arise in his body,
anyatamānyatamo vā kāye kāyika ābādhassamutpadyeta |
nor any other bodily affliction arise —
tadyathā kaṇḍū ḥ , kuṣṭa ḥ , kiṭibha ḥ , kilāsa iti vistareṇa pūrvavat |
namely itching, leprosy, skin-disease, pallor-disease — [as elaborated] above,
yannidānā utpadyeranchā ñchā rīrikā vedanā ḥ pūrvavat |
on account of which bodily feelings would arise [as] above.
evaṁ ca navāṁ vedanāṁ notpādayiṣyāmītyāharati |
Thus also [under the rubric] ‘new feelings I shall not produce’ — he eats.
yattāvad bhukto jīvatītyevaṁ yātrā bhavati |
That, having eaten, he lives — thus there is continuation.
navāṁ co ca no tpādayatyevamasya sukhaṁ bhavati |
and does not produce new ones — thus there is his comfort.
yat punardharmeṇa piṇḍapātaṁ paryeṣṭyāraktaḥ paryeṣyāraktaḥ , asaktaḥ iti vistareṇa pūrvavadevamanavadyatā bhavati |
That he seeks alms-food by Dharma, unattached, unclinging — [as elaborated] above — thus there is [his] blamelessness.
yatpunarbhuktavato na gurukaḥ kāyo bhavati, karmaṇyaśca bhavati, prahāṇakṣamo vistareṇa pūrvavadevamasya sparśavihāratā bhavati |
That, for one who has eaten, the body is not heavy, is workable, fit for [pursuit of] abandonment — [as elaborated] above — thus there is his ease of contact.
na dravārthaṁ, na madārthaṁ, na maṇḍanārthamiti |
not for frivolity, not for intoxication, not for adornment,’
vistareṇa pūrvavadayaṁ tāvad bhojane mātrajñatāyā vistaravibhāgaḥ |
[the rest] as elaborated above. — This is the detailed division of knowing the right measure in food.
yaduta kabaḍaṁkāramāhāraṁ, manthā vā, a pūpā vā, odanakulmāṣaṁ vā vistareṇa pūrvavat |
Namely, morsel-made food: barley-meal, cakes, rice, porridge, [as elaborated] above.
na dravārthaṁ, na madārthaṁ na maṇḍanārthamiti vistareṇa pūrvavat |
not for frivolity, not for intoxication, not for adornment, [as elaborated] above.
ātmaklamathāntavivarjitañca bahmacaryānugrahāya |
and avoiding the extreme of self-mortification — for the supporting of the holy life.
na dravārthaṁ, na madārthaṁ, na maṇḍanārtha, na vibhūṣaṇārthamiti |
‘not for frivolity, not for intoxication, not for adornment, not for embellishment.’
jighatsoparataye, paurāṇāṁ ca vedanāṁ prahāsyāmi |
‘for the stilling of hunger; old feelings I shall abandon
kathaṁ bahmacaryānugrahāya paribhuṁkte |
How does he enjoy [food] for the supporting of the holy life?
dvayamidaṁ bhojanaṁ, cābhojanaṁ ca |
this [taking of food] is twofold — eating and non-eating.
tatrābhojanaṁ yat sarveṇa sarvaṁ sarvathā kiṁcinna paribhuṁkte |
Non-eating: when, completely, entirely, in every way, he does not enjoy anything,
yannātyalpaṁ nātiprabhūtaṁ, nāpathyaṁ, nāpariṇatena saṁkliṣṭaṁ |
[eating] neither too little nor too much, not unwholesome, not defiled by what is undigested.
apariṇate taṁ vā, apathyaṁ vā, saṁkliṣṭaṁ vā paribhuṁkte |
[or] he enjoys [what is] undigested, unwholesome, or defiled.
tatra samabhojane nātyalpabhojane jighatsādaurbalyamanutpannaṁ |
By balanced eating — by non-too-little eating — unarisen hunger-and-weakness
tatra nātiprabhūtabhojane na sama viṣamabhojanena gurukaḥ kāyo bhavatyakarmaṇyaḥ aprahāṇakṣamo vistareṇa pūrvavat |
In non-too-much eating, by balanced eating, the body does not become heavy, unworkable, unfit for [pursuit of] abandonment, [as elaborated] above.
tatra pariṇatabhojanena, samabhojanena paurāṇāṁ ca vedanāṁ prajahāti |
By digested eating — by balanced eating — he abandons old feelings
navāñca notpādayiṣyatyevamasya yātrā bhavati |
and does not produce new ones; thus there is his continuation,
tatrāpariṇatabhojanena viṣūcikā kāye saṁtiṣṭhate |
By undigested eating, cholera lodges in the body,
yathā apariṇatabhojanenaivamapathyabhojanena |
As with undigested eating, so with unwholesome eating.
tatra saṁkliṣṭabhojanena adharmeṇa piṇḍapātaṁ paryeṣya raktaḥ paribhuṁkte |
By defiled eating, [the meaning is that] having sought alms-food by non-Dharma, he enjoys [it] with attachment,
tasmād bhojane samakārītyucyate |
is therefore called ‘acting evenly with regard to food’ [bhojane samakārī].
Bhojane samakārī ('acting evenly with regard to food') is the local summary label at 40.90; bhojane mātrajñatā ('knowing the right measure in food') names the larger requisite at 40.121. The measure is glossed concretely by the analysis at 40.59-74: balanced (sama) versus unbalanced (viṣama) eating, where balanced cuts across four dimensions — quantity (not too little, not too much), digestibility, wholesomeness, and freedom-from-defilement-in-procurement. The Vinaya formula paryāptaṁ (sufficient) and yathāpramāṇa (according to measure) point to the same idea.
bhojane samakāritaiṣā ebhirākaurarākhyātā, uttānā, vivṛtā, saṁprakāśitā |
This even-acting with regard to food is declared, made manifest, opened up, [and] proclaimed by these modes —
na dravārthaṁ, na madārthaṁ, na maṇḍanārthaṁ, na vibhūṣaṇārthamiti vistareṇa pūrvavat |
not for frivolity, not for intoxication, not for adornment, not for embellishment,’ [as elaborated] above.
na dravārthaṁ, na madārthaṁ, na maṇḍanārthaṁ, na vidū bhū ṣaṇārthaṁ |
not for frivolity, not for intoxication, not for adornment, not for embellishment,
, yāvadevāsya kāyasya sthitaye, yāpanāyai, anena tāvadabhojanaṁ na ca pratikṣipati |
only for the sustaining of this body, for its support,’ — by this much, non-eating is rejected.
jighatsoparataye, brahmacaryānugrahāya vistareṇa yāvat sparśavihāratāyai, anena viṣamabhojanaṁ pratikṣipati |
‘for the stilling of hunger, for the supporting of the holy life,’ [and so on] up through ‘ease of contact’ — by this unbalanced eating is rejected.
kathaṁ ca punarviṣamabhojanaṁ punaratiprabhūtabhojanaṁ pratikṣipati |
How is unbalanced eating — and specifically too-much eating — rejected?
yattāvadāha brahmacaryānugrahāyānenātiprabhūtabhojanaṁ pratikṣipati |
When he first says ‘for the supporting of the holy life,’ by this too-much eating is rejected.
, navāṁ ca notpādayiṣyāmītyanenāpariṇatabhojanata me tāma pathyabhojanatāṁ ca pratikṣipati |
and new ones I shall not produce,’ by this the undigested-eating-state and the unwholesome-eating-state are rejected.
yātrā ca me bhaviṣyati, balaṁ cānenātyalpabhojanatāṁ pra tāmapra bhūtabhojanatāṁ ca darśayati pratikṣipati |
‘I shall have continuation and strength,’ by this he indicates [the right amount, neither] the too-little-eating-state, and rejects the too-much-eating-state.
sukhaṁ ca me bhaviṣyatītyanena pariṇatabhojanatāṁ ca darśayati |
‘comfort will be for me,’ by this he indicates the digested-eating-state.
sukhaṁ ca me bhaviṣyatīti pathyabhojanatāṁ ca darśayati |
‘comfort will be for me,’ he also indicates the wholesome-eating-state.
anavadyatā ca me bhaviṣyati, sparśavihāratā cetyanenāsaṁkliṣṭabhojanatāṁ darśayati |
‘blamelessness will be for me, and ease of contact,’ he indicates the undefiled-eating-state.
yosāvadharmeṇa piṇḍapātaṁ paryeṣya raktaḥ paribhuṁkte |
He who, having sought alms-food by non-Dharma, enjoys [it] with attachment,
sa saṁkliṣṭaśca paribhuṁkte, sāvadyatā cāsya bhavati |
he enjoys [defiled food], and faulty for him is [his] eating.
tasyaiva ca kuśalapakṣaprayuktasya pratisaṁlayane, yoge, manasikāre, svādhyāye, arthacintāyāṁ ta eva pāpakā akuśalā vitarkāścittamanuvasravanti ye a sya taṁ nityāṁ tannityāṁ , tatpravaṇāṁ, tatprābhorāṁ tatprābhārāṁ cittasantatiṁ pravarttayanti |
For one applied to the wholesome side — in seclusion, in yoga, in mental engagement, in recitation, in reflection on the meaning — those very evil, unwholesome thoughts flow into the mind, which conduct his mental continuum oriented toward that [defilement], leaning toward that, abundant in that,
yenāsya sparśavihāreṇa sparśavihāro na bhavati |
by which there is for him no ease-of-contact-dwelling.
sā ceyaṁ dvividhā sparśavihāratā atiprabhūtabhojanaparivarjanācca yenāsya na gurukaḥ kāyo bhavatyakarmaṇyaḥ, aprahāṇakṣama iti vistareṇa pūrvavat |
And this ease-of-contact-dwelling is twofold: [first,] by avoidance of too-much-eating, by which the body does not become heavy, unworkable, unfit for [pursuit of] abandonment, [as elaborated] above;
aparenā ṇā svādākaraṇād yenāsya vitarkasaṁkṣobhakṛtāṁ tā asparśavihāratā na bhavati |
by the other [aspect] — non-making of relish — by which there is no non-ease-of-contact-dwelling caused by thought-disturbance.
tadevaṁ sati sarvairebhiḥ padairbhojane samakāritā vyākhyātā bhavati |
Such being the case, all these terms become explanatory of acting evenly with regard to food.
pūrvarātrāpararātraṁ jāgarikānuyuktatā katamā |
What is application to wakefulness in the early and late watches of the night?
tatrāya yaṁ - tredaṁ sāyāhnaṁ ardharātraḥ traṁ , sāyāhnaṁ sūryāstaṁgamanamupādāya yo rātryāḥ pūrvabhāgaḥ, so ’tirekaṁ prahāraṁ sātirekaḥ praharaḥ |
Here, the early watch is the evening period: taking its start from sunset, it is the first part of the night, a little more than one watch.
The printed/extracted line is noisy around sāyāhnaṁ ardharātraḥ ... sāyāhnaṁ, but the functional definition is clear from the following words: the early watch begins at sunset and occupies the first part of the night, a little more than one watch. The late watch is defined separately at 42.165-166.
divā caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
‘by day, by walking and sitting, he purifies the mind of obscuring dharmas;
pariśodhya, bahi r vihārasya pādau prakṣālya vihāraṁ praviśya dakṣiṇena pārśvena śayyāṁ kalpayati |
having purified [the mind], washing his feet outside the dwelling, entering the dwelling, he lies down on the right side,
saṁprajāna n utthānasaṁjñāmeva manasi kurvan, sa rātryāḥ paścime yāmelaghu laghveva prativibudhya caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
fully aware, attending to the perception of rising; in the last watch of the night, rising lightly, very lightly, by walking and sitting he purifies the mind of obscuring dharmas.’
yathāpi tadbuddhasya bhagavataḥ śrāvakajāgarikāyogasya śrotā |
When [the practitioner] hears of the wakefulness-yoga of the Blessed Buddha’s disciples,
yathābhūtasyāsya yajjāgarikāyogamārabhya buddhānujñātaṁ jāgarikānuyogaṁ sampādayiṣyāmīti yaśchando, vīyaṁ vīryaṁ , vyāyāmo, niṣkramaḥ |
‘Just as it [really] is, taking up this wakefulness-yoga authorized by the Buddhas, I shall accomplish the application to wakefulness’ — that desire, [that] energy,
tatra kathaṁ caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
[and] mental gathering [saṁgraha] — [Damaged/Conjectural: all these are] blameless [marks of right effort].
The local root has saṁgrahaḥ and then a damaged/suspect sāvadyaṁ dyaḥ. The earlier bracket samādāna was not local. The English now follows saṁgraha as 'mental gathering' and marks the likely intended 'blameless' evaluation conjectural/corrupt, since printed sāvadya would mean blameworthy.
sūya rya syābhyudgamanasamayamupādāya yāvadastagamanasamayā c , caṁkrama ucyate |
[On the terms used:] ‘Day’ —
āyatāni āyatanāni |
is taken as the period from the sun’s rising up to its setting. ‘Walking’ means
satkāyakarmaniṣadyā ucyate |
back-and-forth movement on a wide, prepared piece of ground,
yathāpīhaikatyo maṁcevā, pīṭhe vā, tṛṇasaṁstare vā niṣīdati |
[as] a bodily practice. ‘Sitting’ —
āvaraṇānyucyante pañca nivaraṇāni |
having set the body upright, establishing mindfulness to the fore.
āvaraṇīyā dharmā ye nivaraṇasthānīyā dharmā nivaraṇāparakāste punaḥ katame |
‘Obscurations’ means: the five hindrances [nīvaraṇa].
kāmachando kāmacchando , vyāpāda ḥ , styāna naṁ , middhauddhatyaṁ, kaukṛtyaṁ, vicikitsā, a śubhatā, pratighanimittamandhakāraḥ, jñātijanapadāmaravitarkapaurāṇasya ca hasitakrīḍitarasitaparivāritasyānusmṛtiḥ, trayaścādhvānaḥ |
Obscuring dharmas are those that stand in [the same] place as the hindrances. What other obscuration-place dharmas [are there]? Sense-desire, ill-will, sloth-and-torpor, restlessness-and-regret, doubt; the perception of attractiveness, the sign of resistance, [mental] darkness, recollection of kin, country, [or] recreation, past laughter, play, sound, gatherings; and [unwise reflection on] the three times —
The obscuring-dharmas list here follows the standard hindrance-food pattern: attractiveness-perception feeds sense-desire, the resistance-sign feeds ill-will, darkness feeds sloth-and-torpor, and so on. The extracted a śubhatā is therefore read contextually as śubhatā ('attractiveness'), not aśubhatā ('unattractiveness'), which would be an antidote rather than an obscuring condition.
tryadhvagatā cāyoniśo dharmacintā |
[that is,] unwise dharma-reflection that pertains to the three times.
ebhyaḥ kathaṁ caṁkramaṇacittaṁ pariśodhayati |
From these, how, by walking, does he purify the mind?
styānamiddhātsyānamiddhāhārakāccāvaraṇāt pariśodhayati |
From sloth-and-torpor and from the [other] obscuration that is the food of sloth-and-torpor he purifies [the mind].
ālokanimittamanena sādhu ca, suṣṭhu ca, sugṛhītaṁ bhavati |
The light-sign [āloka-nimitta] is by him well, thoroughly grasped,
The local term is āloka-nimitta ('light-sign'), not āloka-saṁjñā ('perception of light'). The latter is a related practice term elsewhere, but here the practitioner has grasped a sign, so the bracket follows the root.
sa ālokasahagatena, suprabhāsasahagatena cittena channe vā, abhyavakāśe vā, caṁkrame caṁkramyamāṇaḥ caṁkramamāṇaḥ , anyatamānyatamena prasadanīyenālambanena cittaṁ saṁdarśayati |
He, with mind accompanied by light, accompanied by radiance — under cover or in the open, while walking on the walking-path — by some clarifying object brightens the mind,
yaduta buddhānusmṛtyā vā, dharmasaṁghaśīlatyāgadevatānusmṛtyā vā, |
namely, by recollection of the Buddha, [recollection of the] Dharma, [the] Saṅgha, virtue, generosity, [and the] deities.
kāye vā punaranena styānamiddhādīnavapratisaṁyuktā dharmāḥ śrutā bhavantyadgṛhītā, dhṛtāḥ |
Or [he draws on] those dharmas which he has heard, grasped, [and] retained that concern the danger of sloth-and-torpor —
tadyathā sūtraṁ, gū ge yaṁ, vyākaraṇaṁ, gāthodānanidānāvadānetivṛttakajātakavaipulyādbhutadharmopadeśā, yeṣu styānamiddhamamanekaparyāyeṇa vigarhitaṁ, vijugupsitaṁ |
namely, [from the twelve aṅgas:] sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhuta-dharma, [and] upadeśa — wherein, in many ways, sloth-and-torpor is censured and deplored,
tān teṣāṁ vistareṇa svareṇa svādhyāyaṁ karoti |
Those [passages], in detail, he recites with his voice,
pareṣāmvā prakāśayatyarthamvā cintayati |
or he proclaims them to others, or reflects on their meaning,
tulayatyupaparīkṣate, diśo vā vyavalokayati |
weighs them, examines them; or he gazes around at the directions,
caturnakṣatragrahatārāsu vā dṛṣṭiṁ dhārayatyudakena mukhamākledayati |
or fixes his gaze on the four constellations of stars and planets, [or] moistens the face with water.
evamasya tatstyānamiddhaparyavasthānaṁ anutpannaṁ ca notpadyate, utpannaṁ ca prativigacchatyevamanena tasmādāvaraṇīyā d dharmāccittaṁ pariśodhitaṁ bhavati |
Thus his obsession by sloth-and-torpor, when unarisen, does not arise; and when arisen, departs. Thus by him the mind is purified of that obscuring dharma.
tatra niṣadyayā katamebhya āvaraṇīyebhyo dharmebhyaḥ cittaṁ pariśodhayati |
By sitting, from which obscuring dharmas does he purify the mind?
kāmacchandād, vyāpādādauddhatyakaukṛtyādvicikitsāyāstadāhārakebhyaśca dharmebhyaḥ |
From sense-desire, ill-will, restlessness-and-regret, doubt, and the [other] dharmas that feed them.
sa utpanne vā kāmacchandaparyavasthāne prativinodanāyānutpanne vā dūrīkaraṇāya, niṣadya, paryaṅkamābhujya, ṛjuṁ kāyaṁ praṇidhāya, pratimukhāṁ khīṁ smṛtimupasthāpya, vinīlakaṁ vā, vipūyakamvā, vima bha drāma tma kamvā, vyādhmātakamvā, vi khādi takamvā, vilohitakamvā, asthiṁ asthi vā, śaṁkalikāṁ vā, anyatamānyatamaṁ vā bhadrakaṁ samādhinimittaṁ manasi karoti |
When the obsession of sense-desire has arisen, for its dispelling — or when it has not arisen, for its remoteness — sitting cross-legged, having set the body upright, having established mindfulness to the fore, he attends to the dark-livid, the festering, the worm-eaten, the swollen, the chewed, the bloody, the bone, the skeleton, or some other excellent sign of concentration;
ye vā dharmāḥ kāmarāgaprahāṇamevārabhya kāmarāgaprahāṇāyodgṛhītā bhavanti |
or [he draws on] those dharmas which, [touching on] the abandonment of sense-lust itself, have been grasped for the abandonment of sense-lust,
dhṛtā, vacasā parijitā, manasā anvīkṣitā ḥ , dṛṣṭyā supratividdhā ḥ , tadyathā sūtraṁ, geyaṁ, vyākaraṇamiti vistareṇa pūrvavat |
retained, mastered by voice, examined by mind, well penetrated by view — namely sūtra, geya, vyākaraṇa, [as elaborated] above:
ye anekaparyāyeṇa kāmarāgaṁ, kāmacchandaṁ, kāmālayaṁ, kāmaniyantiṁ, kāmādhyavasānaṁ vigarhanti, vivarṇayanti |
those [passages] which in many ways censure and depreciate sense-lust, sense-desire, sensual attachment, sensual compulsion, sensual fixation,
Kāmaniyanti belongs to the sense-lust cluster (kāmarāga, kāmacchanda, kāmālaya, kāmaniyanti, kāmādhyavasāna). It is a binding/compulsion toward sensuality, not sense-restraint. The English now keeps the sequence as sense-lust, sense-desire, sensual attachment, sensual compulsion, and sensual fixation.
kāmarāgaprahāṇamanekaparyāyeṇa stuvanti |
and praise the abandonment of sense-lust in many ways,
tāṁ tān dharmāṁstathā niṣaṇṇo a yoniśo manasi karotyevamasyānutpannaṁ ca kāmacchandaparyavasthānaṁ notpadyate |
To those very dharmas — sitting thus — he attends wisely; thus his unarisen sense-desire-obsession does not arise,
utpannaṁ ca kāmacchandaparyavasthānaṁ prativigacchati |
and arisen sense-desire-obsession departs.
tathā niṣaṇṇo maitrīsahagatena cittenāvaireṇāsaṁpathenāvyābādhena, vipulena, mahadgatenāpramāṇena subhāvitenaikāṁ diśamadhimucya smāritvopa smṛtvopa- sampadya viharati |
sitting thus, with a mind accompanied by loving-kindness — free of enmity, free of opposition, free of harm, vast, become great, boundless, well cultivated — resolving on one direction, having brought it to mind, having attained [the state], he dwells;
tathā dvitīyāṁ, tathā tṛtīyāṁ, tathā caturthīm ityūrdhvam adhastiryak sarvam anantaṁ lokaṁ smāritvā smṛtvā upasampadya viharati |
Likewise the second, the third, the fourth — upward, downward, sideways, the entire endless world — having recollected, having remembered, he attains-and-abides.
tatra auddhatyakaukṛtye viśeṣaḥ |
In the case of auddhatya-kaukṛtya (agitation-and-remorse), this is the distinction:
Restored from PDF 1401-1404. The pre-existing JSON had a stitched clause
anantaṁ lokaṁ tatra vicikitsānivaraṇe viśeṣaḥ collapsing the end of the vyāpāda nivaraṇa variant and the start of the vicikitsā variant, dropping the closing of the vyāpāda discussion (with the canonical smāritvā smṛtvā upasampadya viharati refrain) and the entire auddhatya-kaukṛtya nivaraṇa variant (with its śamatha-style instruction: cittaṁ sthāpayati saṁsthāpayati saṁviśodhayati ekotīkaroti samādhatte). The five-nivaraṇa structure now reads in source order: kāmacchanda → vyāpāda → auddhatya-kaukṛtya → vicikitsā (with styānamiddha implicit in the earlier yathā kāmacchande tathā pattern).tadyathā niṣaṇṇo adhyātmameva cittaṁ sthāpayati |
thus seated, he establishes the mind inwardly,
tatra vicikitsānivaraṇe viśeṣaḥ |
In the case of vicikitsā (doubt), this is the distinction:
anāgataṁ pratyutpannamadhvānaṁ nāyoniśo manasikaroti |
to the future and the present he does not unwisely attend [in such manner as]:
kiṁ nvahamabhūvamatīte a dhvani konvahamabhūvaṁ |
‘Was I in the past? Was I not in the past?
anāgate a dhvani, kathaṁ bhaviṣyāmyanāgate a dhvani, ke santaḥ ke bhaviṣyāmaḥ |
in the future? How shall I be in the future? Being what shall I be?
sa ityevaṁ rūpamayoniśomanasikāraṁ varjayitvā yoniśo manasi karoti |
Having avoided such unwise attention, he attends wisely [to]
hetumātraṁ, phalamātraṁ, nāsadbhūtaṁ samāropaṁ karoti |
only cause, only effect; he does not superimpose what does not exist,
na sadvastu nāśayatyapaca va dati |
[and] does not destroy what does exist, does not depreciate [it].
yadutānityato vā, duḥkhato vā, śūnyato vā, anātmato vā , anityeṣu, duḥkheṣu, śūnyeṣu, anātmasu dharmeṣu sa evaṁ yoniśo manasi kurvan, buddhe a pi niṣkāṅkṣo bhavati, nirvicikitsaḥ |
namely as impermanent, as suffering, as empty, as non-self — [seeing] impermanent, suffering, empty, non-self dharmas [as such]. He, thus wisely attending, is without doubt and without indecision about the Buddha,
dharme, saṁghe, duḥkhe, samudaye, nirodhe, mārge, hetau, hetusamutpanneṣu dharmeṣu niṣkāṅkṣo bhavati |
[without doubt] about the Dharma, the Saṅgha, suffering, origin, cessation, path, cause, [and] about dependently-originated dharmas — without doubt,
yo a nena pratighaṁ pratighanimittaṁ cārabhya, tasya ca prahāṇāya, dharmā udgṛhītā iti vistaraḥ |
the [counter-]dharmas grasped by him with respect to resistance and the resistance-sign, [and grasped] for its abandonment, [as detailed] above;
anenauddhatyakaukṛtyamārabhya tasya ca prahāṇāya dharmā udgṛhītā iti vistareṇa pūrvavat |
the [counter-]dharmas grasped, with respect to restlessness-and-regret, [and grasped] for its abandonment, [as elaborated] above;
ye anena vicikitsāmārabhya tasyāśca prahāṇāya dharmā udgṛhītā iti vistareṇa pūrvavadityanena kāmacha ccha ndanivaraṇād vyāpādastyānamiddhauddhatyakaukṛtyavicikitsānivaraṇā c cittaṁ viśodhitaṁ bhavati |
those [counter-]dharmas grasped by him with respect to doubt, [and grasped] for its abandonment, [as elaborated] above. By this [practice], the mind is purified of the sense-desire-hindrance, [and] of the ill-will-, sloth-and-torpor-, restlessness-and-regret-, [and] doubt-hindrances,
tadāhārakebhyaśca dharmebhya āvaraṇīyebhyastenāha caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
and of the obscuring dharmas that are their food. Therefore he says: ‘by walking and sitting he purifies the mind of obscuring dharmas.’
yā caiṣā dharmādhipateyā āvaraṇīyebhyo dharmebhyaścittasya pariśodhanā |
And this is the dharma-predominant [purification of mind from obscuring dharmas].
The three ādhipateyya (predominances) — dharma-, self-, and world-predominance — is a canonical Yogācāra schema applied to motivation for abandoning the hindrances. Dharma-predominance (42.21–103) is the practitioner's own analytical work with antidotes; self-predominance (42.106–109) is the motive of self-respect ('let me not be known as a hindrance-maker'); world-predominance (42.110–117) is the motive of accountability before the Teacher, the deities, the wise, and the saṅgha. The threefold framework reappears in the Yogācārabhūmi as the standard motivational analysis whenever a single practice has multiple subjective angles.
asti punarātmādhipateyā, lokādhipateyā cāvaraṇīyebhyo dharmebhyaścitta pariśodhanā |
There is also the self-predominant and world-predominant purification of mind from obscuring dharmas.
yathāpi tadutpanne anyatamānyatamasminnivaraṇe ātmata eva pratirūpatāmviditvā, utpannaṁ nivaraṇaṁ nādhivāsayate ti |
When, on the arising of some particular hindrance, recognizing its unsuitability for oneself, he does not accommodate the arisen hindrance —
prajahāti, vinodayati, vyantīkaroti |
he abandons, dispels, puts an end to [it, thinking]:
tena nivaraṇenātmānaṁ na jñāyamānaḥ, cetasa upakleśakareṇa, prajñādaurbalyakareṇa, vighātapakṣyeṇaivamasāvātmānamevādhipatiṁ kṛtvā āvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
‘Let me not be known on account of that hindrance as a maker of mental corruption, a maker of wisdom-weakness, [as one] on the side of dejection.’ Thus, making the self predominant, he purifies the mind from the obscuring dharmas.
kathaṁ lokamadhipatiṁ kṛtvā āvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
How, making the world predominant, does he purify the mind from obscuring dharmas?
ihāsyā sya nivaraṇe samutpanne, utpattikāle vā pratyupasthite |
Here, when a hindrance has arisen for him, or its time of arising is present,
evaṁ bhavatyahaṁ cedanutpannaṁ nivaraṇamutpādayeyaṁ, śāstā me apavaded, devatā api, vijñā api, sabrahmacāriṇo a dharmatayā vigarhayeyuriti |
it occurs to him: ‘If I should produce an unarisen hindrance, the Teacher would reproach me, and the deities, the wise, [and] my co-religionists would censure me, regarding [it] as non-Dharma.’
sa lokamevādhipatiṁ kṛtvā āvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
[Thus,] making the world predominant, he purifies the mind from the obscuring dharmas.
ihāsya nivaraṇe samutpanne, utpattikāle vā pratyupasthite, evaṁ bhavatyahaṁ cedanutpannaṁ nivaraṇamutpādayeyaṁ |
Here, when a hindrance has arisen for him, or its time of arising is present, it occurs to him: ‘If I should produce an unarisen hindrance,
vijñā api, sabrahmacāriṇo a dharmatayā vigarhayeyuriti |
the wise, [and] my co-religionists would censure me, regarding [it] as non-Dharma.’
sa lokamevādhipatiṁ kṛtvā, anutpannaṁ ca nivaraṇaṁ notpādayati, utpannaṁ ca śayanāsanapratiguptyarthaṁ punarlokācārañcānuvṛtto bhaviṣyatīti yāvadrātryāḥ prathame yāme caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
He, making the world predominant, does not produce an unarisen hindrance; and when [one] has arisen, for the sake of guarding his lodging and seat, he will again conform to worldly conduct. [In this way,] in the first watch of the night, by walking and sitting, he purifies the mind of obscuring dharmas.
āvaraṇīyebhyo dharmebhyaścittaṁ pariśodhya bahirvihārasya pādau prakṣālayati |
Having purified the mind of obscuring dharmas, washing his feet outside the dwelling,
prakṣālya, vihāraṁ praviśya, śayyāṁ kalpayati |
[and] having washed, entering the dwelling, he lies down —
yāvadeva svasyo yau pacayikānāmmahābhūtānāṁ upacayāya |
only for the [re-]invigoration of his own native great elements [dhātu], [thinking]:
upacito a yaṁ kāyaḥ karmaṇyataraśca bhaviṣyati |
‘This body, when [thus] replenished, will be more workable
anukūlataraśca sātatyenai ka pakṣye kuśalapakṣaprayoge |
and more amenable in the continuous, one-sided application to the wholesome.’
kenakāraṇena pārśvena śayyāṁ kalpayati |
For what reason does he lie down on [his right] side?
siṁhaḥ prāṇaṁ prāṇī sarveṣāṁ tiryagyonigatānāṁ prāṇināṁ vikrānta, utsāhī, dṛḍhaparākramaḥ |
The lion, among all animals of the animal-womb, is the boldest, the most enthusiastic, of firm valor.
bhikṣurapi jāgarikānuyukta ārabdhavīryo viharati |
The monk too, applied to wakefulness, with aroused energy, dwells
atastasya siṁhopamaiva śayyā pratirūpā bhavadi ti , no tu pretaśayyā, devaśayyā, na kā ma bhogaśayyā |
Hence for him the lion-couch is appropriate — not the ghost-couch, the deity-couch, nor the sense-pleasure-enjoyer’s couch —
tathā hi te sarva eva kusīdā, hīnavīryā, ca ma ndabalaparākramāḥ |
for they [whose couches those are] are all indolent, of low vigor, of slow strength and valor.
api tu dharmataiṣā yaddakṣiṇena pārśvena siṁhopamāṁ śayyāṁ kalpayato na tathā gātrāṇāṁ vikṣepo bhavati |
Moreover, this is dharma-nature: for one who lies down on the right side in lion-fashion, there is not such scattering of the limbs,
na ca śayānasya smṛtisaṁpramoṣo bhavati |
no forgetfulness of mindfulness for one [thus] sleeping,
anyathā tu śayyāṁ kalpayato viparyayeṇa sarve doṣā veditavyāḥ |
For one who lies down otherwise, the contrary faults are to be understood.
tenāha dakṣiṇena pārśvena śayyāṁ kalpayati |
Therefore he says: ‘he lies down on the right side.’
yadeva manasi kurvan sa prabhā sahagatena cittena śayyāṁ kalpayati |
Just attending to it, with mind accompanied by light, he lies down,
suptasyāpi cāsya yena na bhavati cetasaḥ |
and for him, even sleeping, the mind does not enter a
andhakārāyitatvamevamālokasaṁjñīśayyāṁ kalpayati |
darkened state. Thus, perceiving light, he lies down.
cintitā, bhāvitā vā, kuśalā arthopasaṁhitāstadanvayā a sya smṛtiryāvatsvapanakālānuvarttinī bhavati |
reflected on, cultivated, wholesome, connected with meaning — their consequence is mindfulness, [continuing] up to the time of sleep,
yathāsya suptasyāpi ta eva dharmā jāgrato vā abhilapanti, teṣveva ca dharmeṣu taccittaṁ bahulamanuvicarati |
such that, even while he sleeps, those very dharmas speak to him as if [he were] awake, and the mind moves abundantly in those very dharmas.
suptasyāsya tathā smṛtasya yasminsamaye a nyatamānyatamenopakleśena cetasaḥ saṁkleśo bhavati |
For him, sleeping thus mindfully, when at any time, by some secondary defilement, mental defilement occurs,
sa utpadyamānameva taṁ saṁkleśaṁ samyageva prajānāti, nādhivāsayati, prajahāti, pratividhyati |
of that arising defilement he is rightly fully aware; he does not accommodate, he abandons, he penetrates [it],
tenocyate saṁprajānaṁ nan śayyāṁ kalpayati |
Therefore he is said to lie down fully aware.
kathamutthānasaṁjñāmeva manasikurvan śayyāṁ kalpayati |
How, attending to the perception of rising, does he lie down?
sa vīryasaṁpragṛhītaṁ cittaṁ kṛtvā śayyāṁ kalpayati |
He lies down having made the mind held [steady] by energy,
supratibuddhikayā suharṣakta suhṛṣṭacitta stadyathā āraṇyako mṛgaḥ |
with well-awakened, well-uplifted, well-gladdened mind, just like a forest deer;
no tu sarveṇa sarvaṁ viddhamavakramaṇanimnaṁ cittaṁ karoti |
he does not, completely, entirely, leave the mind plunged in [sloth],
aho batāhaṁ buddhānujñātāṁ jāgaritāṁ kāṁ sarveṇa sarvaṁ sarvathā sampādayeyamiti |
‘Oh, may I in every respect, in every way, accomplish the wakefulness authorized by the Buddhas!’
tasyāśca sampādanārthaṁ tvāśaṁsena, rasena, prayogeṇa, chandagato viharatyabhiyuktaśca |
And for its accomplishment he dwells with hope, with relish, with application, with desire, and is intensely yoked.
yathāhamadya jāgarikārthamārabdhavīryo vyahārṣaṁ, kuśalānāñca dharmāṇāṁ bhāvanāyai, dakṣo a nalasa, utthānasampannaḥ, śvaḥ prabhāte, nirgatāyāṁ ca rajanyāṁ, bhūyasyā mātrayā ārabdhavīryo vihariṣyāmi utthānasampanna iti |
‘Just as today, for the sake of wakefulness with aroused energy, I have dwelt — and, for the cultivation of wholesome dharmas, skilled, non-lazy, endowed with [the capacity for] rising — tomorrow at dawn, when night has gone forth, in still greater measure I shall dwell with aroused energy, endowed with [the capacity for] rising.’
tatraikayā utthānasaṁjñayā gāḍhaṁ svapiti |
Now, by [the first kind of] rising-perception he [avoids] sleeping deeply,
yenāhaṁ yaṁ śaknoti laghu laghveva utthānakāle utthātuṁ, na kālātikrāntaṁ pratibudhyati |
by which he is able, lightly very lightly at rising-time, to rise — not waking after the time has passed.
dvitīyayotthānasaṁjñayā buddhānujñātāṁ siṁ haśa yyāṁ kalpayatyanyūnāmanadhikāṁ |
By the second [kind of] rising-perception, he arranges the lion-couch authorized by the Buddhas, neither subtracting nor adding [from it].
tṛtīyayotthānasaṁjñayā chandaṁna sransa sraṁsa yati |
By the third [kind of] rising-perception, the desire [for wakefulness-yoga] he does not let slacken.
sati smṛtisaṁpramoṣe, satyuttaratrottaratra samādānāya prayukto bhavati |
When forgetfulness arises, in each subsequent moment he applies himself to renewed undertaking.
evamutthānasaṁjñāmeva manasi kurvan śayyāṁ kalpayati |
Thus, attending to the rising-perception, he lies down.
sa rātryāḥ paścime yāme laghu laghveva prativibudhyāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayatīti |
He, in the last watch of the night, lightly very lightly waking, purifies the mind of obscuring dharmas.
yo a pararātraḥ sātirekapraharaṁ raḥ |
is [also] said to be the late-night, somewhat-more-than-a-watch portion.
saṁprajāna n , utthānasaṁjñāmeva manasi kurvan, madhyamaṁ yāmaṁ sātirekaṁ praharaṁ middhamavakrāmayitvā krāmya , yasmiṁ smin samaye vyuttiṣṭhate |
fully aware, attending to the perception of rising, having let the middle watch — [also] somewhat-more-than-a-watch — pass in torpor, in [proper] time he rises up.
utthāya, nādhimātreṇa styānamiddhaparyavasthānenābhibhūtaḥ |
Having risen, not overcome by strong sloth-and-torpor obsession,
yenāsyottiṣṭhato dhandhāyitatvaṁ vā syānmaṁdāyitacca tva mvā, ālasyakausīdyamvā |
by which there would be in his rising slowness, sluggishness, [or] laziness and indolence;
asati vā punastasmindhandhāyitatve, mandāyitatve, ālasyakausīdye, laghu laghvevotthānaṁ bhavatyābhogamātrādeva no saṁgrāmaṁ vā kṛtvā āvaraṇīyebhyo dharmebhyaḥ pariśuddhiḥ pūrvavadvedi tavyāḥ vyā |
rather, in the absence of that slowness, sluggishness, laziness and indolence, his rising is lightly, very lightly, by mere effort, without [internal] battle. The purification from the obscuring dharmas is to be understood as above.
ayaṁ tāvatpūrvarātrāparaṁrātraṁ jāgarikānuyogasya vistaravibhāgaḥ |
This much is the detailed division of application to wakefulness in the early and late watches of the night.
iha jāgarikāyogamanuyuktasya puruṣapudgalasya catvāri samyakkaraṇīyāni bhavanti |
Here, for the person applied to wakefulness-yoga, there are four right tasks.
The four samyak-prayoga (right tasks) of wakefulness-yoga — sustained wholesome practice while awake, sleeping at the right time, sleeping with undefiled mind, [and] waking at the right time — are paired (42.196–213) one-to-one with the four phrases of the canonical wakefulness-formula (purifies-by-walking-and-sitting / lies-down-foot-on-foot / mindful-and-fully-aware / wakes-in-the-last-watch). This pairing is a Yogācāra hermeneutic technique: a brief sūtra-formula is fully unfolded by mapping each phrase onto a named element of a corresponding doctrinal list.
yāvajjāgrati gati tāvatkuśalapakṣaṁ na riṁcati |
[1] As long as he is awake, he does not let go of the wholesome side,
sātatyenai ka pakṣyakuśaladharmabhāvanāyāṁ kālena ca śayyāṁ kalpayati |
[remaining] in continuous, one-sided cultivation of wholesome dharmas; [2] and at the [proper] time he lies down,
suptaścāsaṁkliṣṭacitto middhamavakrāmayati |
[3] and while sleeping, with mind undefiled he lets torpor descend,
itīmāni catvāri samyakkaraṇīyānyāramya bhagavatā śrāvakāṇāṁ jāgarikānuyogo deśitaḥ |
Taking up these four right tasks, the application to wakefulness has been taught by the Blessed One to the disciples.
divā caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayati |
‘by day, by walking and sitting, he purifies the mind of obscuring dharmas;
evaṁ rātryāḥ prathamayāmami i tyanena tāvat prathamaṁ samyakkaraṇīyamākhyātaṁ |
thus in the first watch of the night,’ by this the first right task is declared,
yaduta yāvajjāgrati garti tāvat kuśalapakṣaṁ na riṁcati |
namely: as long as he is awake, he does not let go of the wholesome side,
sātatyenai ka pakṣyakuśaladharmabhāvanāyāṁ |
[remaining] in continuous, one-sided cultivation of wholesome dharmas.
bahirvihārasya pādau prakṣālya, vihāraṁ praviśya, dakṣiṇena pārśvena śayyāṁ kalpayati |
‘washing the feet outside the dwelling, entering the dwelling, he lies down on the right side,
pāde pādamādhāyetyanena dvitīyaṁ samyakkaraṇīyamākhyātaṁ |
foot placed on foot,’ by this the second right task is declared,
saṁprajāna n , utthānasaṁjñāmeva manasi kurvan, śayyāṁ kalpayatītyanena tṛtīyaṁ samyakkaraṇīyamākhyātaṁ |
fully aware, attending to the perception of rising, he lies down,’ by this the third right task is declared,
yaduta asaṁkliṣṭacitto middhamavakrāmayati kramate |
namely: with mind undefiled he lets torpor descend,
yat punarāha rātryāḥ paścime yāme laghu laghveva prativibudhya āvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayatītyanena caturthaṁ samyakkaraṇīyamākhyātaṁ |
When he then says: ‘in the last watch of the night, lightly very lightly waking, he purifies the mind of obscuring dharmas,’ by this the fourth right task is declared,
iti tatra yaduktamālokasaṁjñī smṛtaḥ, saṁprajānan, vyutthānasaṁjñāmeva manasi kurva n śayyāṁ kalpayatīti |
Thus where it is said ‘perceiving light, mindful, fully aware, attending to the rising-perception, he lies down,’
ato dvavābhyāṁ kāraṇābhyāṁ asaṁkliṣṭacitto middhamavakrāmayati |
from [these] two causes, with mind undefiled he lets torpor descend —
yaduta smṛtyā, saṁprajanyena, dvābhyāṁ punaḥ kāraṇābhyāṁ kālena prativibudhyate |
namely, by mindfulness and full awareness; [and] from two further causes he wakes in time,
yadutālokasaṁjñayā, utthānasaṁjñayā ca |
namely, by perception of light and perception of rising.
kathaṁ punaḥ kṛtvā kuśalamālambanaṁ parigṛhya svapiti |
How, again, having grasped a wholesome object, does he [go to] sleep?
saṁprajanyena, tasmāt, kuśalādālambanāccyavamānaṁ, saṁkliśyamānaṁ cittaṁ laghu laghveva samyakprajānāti |
By full awareness, [namely] that, when his mind has fallen away from the wholesome object [and] become defiled, he rightly knows [this] lightly very lightly.
evamasyābhyāṁ dvābhyāṁ kāraṇābhyāmasaṁkliṣṭacittasya śayyā bhavati |
Thus by these two causes his sleep is undefiled.
tatrālokasaṁjñayā, utthānasaṁjñayā ca |
And by perception of light and perception of rising,
nāsya dūrānugataṁ tanmiddhaparyavasthānaṁ bhavati |
[and] his torpor-obsession does not become far-going.
ityābhyāṁ dvābhyāṁ kāraṇābhyāṁ kālena prati vibudhyate ti |
Thus by these two causes he wakes in time,
ayaṁ jāgarikānuyogasya samāsārtho rthaḥ |
This, then, is the summary meaning of wakefulness-application:
yaśca pūrvako vistaravibhāgaḥ, yaścāyaṁ samāsārthaḥ |
[the preceding] detailed analysis, and this summary meaning.
iyamucyate pūrvarātrāpararātraṁ jāgarikānuyuktā |
This is called the wakefulness-application of the first and last watches of the night.
saṁprajānadvihāritā katamā |
[Next:] dwelling with full awareness [saṁprajāna-vihāritā]. What is it?
saṁprajāna-vihāritā (dwelling-with-full-awareness) is introduced here as the next major topic (paragraphs 43–47): the practitioner's continuous knowing of bodily and mental activity across the full waking day. Sets up the breakdown into abhikrama / pratikrama and the larger nine-pair list of postures and activities that follows.
yathāpīhaikatyaḥ abhikramapratikrame saṁprajānadvihārī bhavati |
When someone here dwells with full awareness in setting forth and returning,
ālokitavyavalokite, saṁmiṁjita sāmmiñjita prasārite, saṁghāṭīcīvarapātradhāraṇe |
in looking ahead and looking around, in bending and stretching [the limbs], in wearing the saṅghāṭi-robe and [carrying the] bowl,
aśite, pīte, khādite, svādite, niṣaṇṇe, śayite, jāgṛte, pra la pite, tūṣṇīṁbhāve, nidrāklamavinodane saṁprajānadvihārī bhavati |
in eating, drinking, chewing, tasting, in sitting, lying, [and] waking, in speaking, in silence, in the dispelling of sleep-fatigue — he dwells with full awareness.
abhikramapratikrame samprajānadvihāritā katamā |
What is dwelling with full awareness in setting forth and returning?
grāmāntaramvā, kulamvā, kulāntaramvā, vihāramvā , vihārāntaramvā |
or another village, a family or another family, a dwelling or another dwelling.
yathāpīhaikatyaḥ grāmāntarāmvā grāmādvā pratinivarttate |
when someone here returns from another village or from a village,
grāmāntarādvā, kulādvā, kulāntarādvā, vihārādvā, vihārāntarādvā |
from another village, from a family, from another family, from a dwelling, from another dwelling.
tatra saṁprajānadvihāritā yāḥ |
[Now,] dwelling with full awareness [in setting forth and returning]:
abhikrama mā ṇe ṇo abhikramāmīti samyageva prajānāti |
Setting forth, he rightly knows ‘I am setting forth’;
ayamvā me abhisaṁkramaṇakālaḥ ayaṁ nābhisaṁkramaṇakāla iti |
‘this is for me a time of approach, this is not a time of approach’ —
yadrūpayā ca ya rya yā ācāreṇākalpena īryāpathena tathā abhikramatīyamasyocyate saṁprajānādvihāritā yadutābhikramapratikramaḥ mayoḥ |
with such conduct, with such deportment, he sets forth. This is called for him dwelling with full awareness, namely in setting forth and returning.
tatra katamadālokitaṁ, katamad vyavalokitaṁ |
What is looking ahead, what is looking around?
katamā ālokitavyavalokita saṁprajānādvihāritaḥ tā |
What is dwelling with full awareness in looking ahead and looking around?
tasyāsya pūrvaparikī rttiteṣu dhamaṣu abhikramataḥ, pratikramataśca yadabuddhipūrvakamacchandapūrvakaṁ |
For him, [while engaged] in the previously proclaimed dharmas of setting forth and returning, that seeing of forms with the eye which, without prior thought, without prior desire,
a ntare ṇa cakṣuṣā rūpadarśanamidamucyate ālokitaṁ |
occurs in between — this is called looking ahead.
yatpunarupasaṁkrāntasya buddhipūrvakaṁ prayatnapūrvakaṁ, kṛtyapūrvakaṁ cakṣuṣā rūpadarśanaṁ, tadyathā rājñā jñāṁ rājyā jā mātrāṇāṁ, naigamānāṁ, jānapadānāmvā, brāhmaṇānāmvā, dhanināṁ, śreṣṭhināṁ, sārthavāhānāṁ, tadanyeṣāmbāhyakānāṁlayanānāṁ, mārutānāmavarakāṇāṁ, pra prā sādānāṁ, harmyatalānāmiti |
When, having approached [a sight], with prior thought, with prior effort, with prior intent, [there is] the seeing of forms with the eye — namely of kings, of kings’ ministers, townsmen, country-folk, brāhmaṇas, the wealthy, chiefs, caravan-leaders; or of other recluse-places, of huts, of pavilions, of stalls, of palaces, of mansion-stories;
yadvā punaranyeṣāṁ lokacitrāṇāṁ darśanamidamucyate |
or again, the seeing of other worldly spectacles — this is called
yatpunarālokitaṁ ca vyavalokitaṁ ca svalakṣaṇataḥ samyageva prajānāti |
When he rightly knows looking-ahead and looking-around by their specific characteristics,
Svalakṣaṇa in the full-awareness section is rendered as 'specific characteristic,' matching the project's broader technical usage in the vipaśyanā and skill-object chapters. The earlier 'own-marks' was literal but inconsistent and less readable.
yathā āloki kayi tavyaṁ, yathā vyavalokayitavyaṁ tadapisamyageva prajānāti |
[and] how one should look ahead, how one should look around — this too he rightly knows.
yaccāvalokayitavyaṁ vyavalokayitavyaṁ tadālokayati vyavalokayati |
what should be looked at ahead or around, that he looks at;
yathā ālokayitavyaṁ vyavalokayitavyaṁ tathā ālokayati, vyavalokayati |
as one should look ahead or around, so he looks ahead, [so he] looks around.
tatra katamat saṁmiji sammiñji taṁ, katamat prasāritaṁ, katamā saṁmiji sammiñji taprasārite saṁprajānadvihāritā |
What is bending, what is stretching, what is dwelling with full awareness in bending and stretching?
abhikramapūrvakaṁ, pratikramapūrvakañca, yatpādau vā sammiṁjayati, prasārayati |
preceded by setting forth and preceded by returning, whether he bends his feet or stretches [them],
ityanyatamānyatamamvā aṁgapratyaṁgaṁ sammiñjiyati |
thus whichever limb or sub-limb he bends
sacet saṁmi miṁ jitaprasāritaṁ svalakṣaṇataḥ prajānāti saṁmi miṁ jitavyaṁ |
If he knows bending-and-stretching by their specific characteristics, [and] what should be bent,
yādi ca saṁmi miṁ ji jayi tavyaṁ, yadā prasāri rayi tavyaṁ tadapi samyageva prajānāti |
when one should bend, when one should stretch — that too he rightly knows;
yathā ca saṁmi miṁ ji jayi tavyaṁ, yathā prasāri rayi tavyaṁ, tadapi samyageva prajānāti, idamasyocyate saṁprajanyaṁ |
as one should bend, as one should stretch — that too he rightly knows. This is called for him full awareness.
sa cet saṁmija sammiñja yamānaḥ yan , prasārayamāṇaḥ yan |
[when] bending [or] stretching,
yacca saṁmi miṁ jayitavyaṁ prasārayitavyaṁ saṁmi miṁ jayati, prasārayati |
what should be bent or stretched, that he bends [or] stretches;
yadā ca saṁmi miṁ jayitavyaṁ, prasārayitavyaṁ tadā saṁmi miṁ jayati, prasārayati, iyamasyocyate |
when one should bend [or] stretch, then he bends [or] stretches. This is called for him
saṁprajānadvihāritā yaduta saṁmiṁji sammiñji ta prasārite |
dwelling with full awareness, namely in bending and stretching.
tatra katamat saṁghāṭīdhāraṇaṁ |
What is wearing the saṅghāṭi?
Dhāraṇa covers both wearing robes and carrying the bowl. The English therefore uses 'wearing/carrying' rather than the mechanical 'bearing,' which produced unreadable phrases such as 'bowl-bearing should be borne' while adding no philological precision.
katamaccīvaradhāraṇaṁ, katamat, pātradhāraṇaṁ, katamā mat sāṁ saṁ ghāṭīcīvarapātradhāraṇaṁ ṇe |
What is wearing robes? What is carrying the bowl? What is dwelling with full awareness in wearing the saṅghāṭi and robes, and carrying the bowl?
yattāvadasya jyeṣṭhaṁ cīvaraṁ ṣaṣṭhikhannamvā khaṇḍaṁ vā navatikhannamvā khaṇḍaṁ vā , dviguṇasīvitamvā, ekaguṇasīvitamvā iyamucyate sāṁghāṭī saṁghāṭī |
that uppermost robe of his — of sixty patches or of ninety patches, double-stitched or single-stitched — this is called saṅghāṭi;
yatpunarasya madhyamvā, kanīyo vā, ādhiṣṭhānikamvā cī varaṁ atirekacīvaraṁ vā |
And that middle [robe], the smaller [robe], the determined robe, [or] the extra robe —
Ādhiṣṭhānika cīvara is rendered as 'determined robe,' i.e. a robe formally determined for use, not a 'base-cloth.' The adjacent atireka-cīvara vikalpanārha is an extra robe fit for assignment/designation; the translation keeps the Vinaya register without inventing a misleading English category.
cīvaraṁ atirekacīvaramvā vikalpanārhaṁ vikalpayati taccīvaramityucyate |
or the extra robe fit for assignment — these are called robes;
yatpunarasyādhiṣṭhānāni kamā rmā yasamvā, mṛnmayamvā bhaikṣabhojanamidamucyate |
And that determined vessel, whether iron or earthenware, for alms-food — this is called
sa cetpunarayaṁ tāṁ sāṁ saṁ ghāṭīṁ, cīvaraṁ, pātraṁ, dhāraṇamvā svalakṣaṇataḥ samyageva prajānāti |
If, [furthermore,] he rightly knows this saṅghāṭi, robe, [and] bowl, [along with their] wearing or carrying, by their specific characteristics;
yacca sāṁ saṁ ghāṭīcīvarapātradhāraṇaṁ |
[and] what wearing or carrying of saṅghāṭi, robe, [or] bowl
kalpikaṁ, akalpikaṁ vā, tadapi samyageva prajānati |
is allowable or not allowable, that too he rightly knows;
yadā ca sāṁ saṁ ghāṭīcīvarapātradhāraṇaṁ dhārayitavyaṁ karttavyaṁ |
when the saṅghāṭi, robe, [or] bowl should be worn or carried,
yathā ca dhārayitavyaṁ, tadapi samyageva prajānāti |
as it should be worn or carried, that too he rightly knows.
sacet sāṁ saṁ ghāṭī ṭīṁ , cīvaraṁ, pātraṁ dhārayamāṇo jānāti dhārayāmīti |
if he wears the saṅghāṭi or robe, or carries the bowl, he knows, ‘I am wearing or carrying [it]’;
yadā ca dhārayitavyaṁ tadā dhārayati |
when it should be worn or carried, then he wears or carries [it];
yathā ca dhārayitavyaṁ tathā dhārayatīyamasyocyate saṁprajānadvihāritā |
as it should be worn or carried, so he wears or carries [it]. This is called for him dwelling with full awareness,
yaduta sāṁ saṁ ghāṭīcīvarapātradhāraṇe |
namely in wearing the saṅghāṭi and robe, and carrying the bowl.
katamā aśitapītakhāditāsvādite ṣu saṁprajānadvihāritā |
What is dwelling with full awareness in eating, drinking, chewing, [and] tasting?
yaḥ kaścit piṇḍapātaparibhogaḥ sarvaṁ tadaśitamityucyate |
Whatever use of alms-food [there is] — all that is called ‘eaten.’
The food taxonomy distinguishes the broad category aśita ('eaten' / alms-food use), then divides it into khādita ('chewed,' eaten but not drunk) and svādita ('tasted,' items treated as eaten and also drunk). This is a Vinaya-style use-classification, not a modern nutrition taxonomy; the English avoids the compressed and misleading 'eaten-but-not-drunk' compound.
tasya punardvidhā bhedaḥ khāditaṁ; svāditaṁ ca |
Its further division is twofold: chewed and tasted.
manthā vā, a pūpā vā, odanakulmāṣamveti yadvā punaranyatamābhisaṁskārikamannaṁ vikṛtaṁ bhojyaṁ prāṇasaṁdhāraṇamidamucyate khāditamaśitamapītaṁ |
barley-meal or cakes, rice or porridge, or some other prepared food — variously cooked, edible, life-sustaining — this is called chewed, as something eaten and not drunk.
tadyathā kṣīraṁ, dadhi, navanītaṁ, sarpistailaṁ, madhu, śo phā ṇitaṁ, mānsaṁ māṁsaṁ , matsyā, vallūrā, lavaṇaṁ, vanaphalamvā, bhakṣa kṣya prakāraṁ vā idamucyate svāditamaśitamapi pī taṁ |
Namely milk, curd, butter, ghee, oil, honey, syrup, meat, fish, dried meat, salt, forest-fruit, or [other] kinds of edibles — this is called tasted, as something eaten and also drunk.
yatpunaḥ pīyate khaṇḍarasaṁ so vā, śarkarārasamvā so vā , kāṁcikamvā, dadhimaṇḍamvā |
What is drunk: candied juice, sugary juice,
śuktamvā, takramvā, antataḥ pānīyamapi |
rice-water, curd-whey, sour gruel, buttermilk, or even water —
sa cedaśitapītakhāditāsvāditaṁ svalakṣaṇataḥ samyageva prajānāti |
If he rightly knows what is eaten, drunk, chewed, [and] tasted by their specific characteristics;
yaccāśitavyaṁ, pātavyaṁ, khāditavyaṁ, svādi dayi tavyaṁ tadapi samyageva prajānāti |
[and] what should be eaten, drunk, chewed, [or] tasted — that too he rightly knows;
yadā cāśitavyaṁ, pātavyaṁ khāditavyaṁ, svādi dayi tavyaṁ tadeva tadapi samyageva prajānāti |
when it should be eaten, drunk, chewed, [or] tasted — that too he rightly knows;
sa tena saṁprajanyena samanvāgataḥ aśamānaḥ aśan , pibamānaḥ piban , khādamānaḥ khādan , svādayamānaḥ svādayan sa cejjānāti |
He, endowed with that full awareness — when eating, drinking, chewing, [or] tasting — knows,
yaccāśitavyaṁ, pātavyaṁ, khāditavyaṁ, tadaśnātiyāvatsvādayati |
what should be eaten, drunk, [or] chewed, that he eats, [and so on] up through tasting;
yadā cāśitavyaṁ yāva tsvādayitavyaṁ |
when it should be eaten, [and so on] up through tasted —
yathā cāśitavyaṁyāvatsvādayitavyaṁ tathā a śnāti |
as it should be eaten, [and so on] up through tasted — so he eats,
yāvatsvādayitavyami yāvatsvādayatī yamasyocyate yāvat saṁprajānadvihāritā |
[and so on] up through tastes. This is called for him, [and so on] up through, dwelling with full awareness,
tatra katamadgataṁ, katamat sthitaṁ, katamanniṣaṇṇaṁ |
What is going, what is standing, what is sitting,
katamā gate, sthite, niṣaṇṇe śayite, jāgṛte, bhāṣite, tūṣṇīmbhāve, nidrāklamavinodanā yāṁ saṁprajānadvihāritā |
What is dwelling with full awareness in going, standing, sitting, lying down, being awake, speaking, being silent, [and] in the dispelling of sleep-fatigue?
yathāpīhaikatyaścaṁkrame caṁkramyate mate , sahadharmikāṇāṁ copasaṁkrāmati |
When someone here walks on the walking-path, or approaches co-religionists,
yathāpīhaikatyaścaṁkrame vā tiṣṭhati, sahadhārmikāṇāṁ vā puratastiṣṭhati |
When someone here stands on the walking-path, or stands in front of co-religionists,
ācāryāṇāmupādhyāyānāṁ gurūṇāṁ gurusthānīyānāṁ idamucyate sthitaṁ |
preceptors, instructors, gurus, [or] persons occupying the place of guru — this is called standing.
yathāpīhaikatyo maṁce, vā, pīṭhe vā, tṛṇasaṁstaraṇe vā, sanniviśati vā, sanniṣīdati vā |
When someone here sits or settles on a couch, stool, [or] grass-mat,
paryaṅkamābhujya, ṛjuṁ kāyaṁ praṇidhāya, pratimukhāṁ khīṁ smṛtimupasthāpyedamucyate |
folding the legs cross-wise, having set the body upright, having established mindfulness to the fore — this is called
The sitting definition uses the same pratimukhī smṛti formula as sbh3.0:1.170-175. Rendered consistently as 'mindfulness to the fore,' not the earlier 'facing forward' or the mechanical 'fronting-before.'
yathāpīhaikatyo bahirvihārasya pādau prakṣālya, vihāraṁ praviśya, dakṣiṇena pārśvena siṁhaśayyāṁ kalpayati |
When someone here, washing the feet outside the dwelling, entering the dwelling, lies down on the right side in lion-fashion,
pāde pādamādhāya, mañce vā, pīṭhe vā, tṛṇasaṁstarake ṇe vā, araṇye, vṛkṣamūle vā, śūnyāgāre vā |
foot placed on foot, on couch, stool, or grass-mat, in forest, foot of tree, [or] empty hut —
yathāpīhaikatyo divā caṁkramaniṣadyābhyāmāvaraṇīyebhyo dharmebhyaścittaṁ pariśodhayatyevaṁ rātryāḥ prathame yāme, paścime yāme |
When someone here by day, by walking and sitting, purifies the mind of obscuring dharmas, [and] likewise in the first watch and the last watch of the night —
yathāpīhaikatyastathā jāgarikānuyuktaḥ anuddiṣṭāṁśca dharmānuddiśati |
When someone here, so applied to wakefulness, recites [and]
uddiṣṭeṣu ca dharmeṣu vacasā paricayaṁ karoti |
and of the recited dharmas he establishes familiarity by voice —
yaduta vistareṇa svādhyāyakriyayā, pareṣāṁ vā vistareṇa saṁprakāśayati |
namely, in detail, by recitation; or proclaims them to others in detail;
pratisaṁmodaya ti vi jñaiḥ sabrahmacāribhissārddhaṁ, tadanyairvā gṛhasthairyāvadevodyojanaṁ pariṣkārārthamidamucyate |
[and] exchanges friendly speech with wise co-religionists, or with householders [and] others — only for the [proper] securing of requisites — this is called
yathāpīhaikatyo yathāśrutānāṁ, yathā parya vā taptānāndharmāṇāmmanasā parijitānāṁ, ekākī rahogato a rthaṁ ci ntaya ti, tulayatyupaparīkṣate |
When someone here — of the dharmas heard, mastered, [and] mentally examined — alone, secluded, reflects on the meaning, weighs, examines [them];
pratisaṁlīno vā punaḥ bhavatyadhyātmameva cittaṁ sthāpayati |
or, withdrawn, establishes the mind inwardly,
vipaśyanāyāmvā yogaṁ karotyayamucyate tūṣṇīmbhāvaḥ |
or applies himself in yoga to insight — this is called being silent.
yathāpīhaikatyaḥ grīṣmasamaye pratyupasthite, uttaptagrīṣmaparidāhe kāle vartamāne, uṣṇana vā bādhyate |
When someone here, when summer-time has come, in the burning heat of the hottest summer, is afflicted by heat,
sa cet punarayaṁ gataṁ yāvannidrāklamavinodanaṁ |
And he, regarding going and so on up through the dispelling of sleep-fatigue,
tatsvalakṣaṇataḥ samyageva prajānāti |
rightly knows each by its specific characteristic;
yatra ca gantavyaṁ yāvannidrāklamaḥ prativinodayitavyaḥ |
where one should go, [and so on] up to: where sleep-fatigue should be dispelled —
prativinodayitavyaḥ tadapi samyageva prajānāti |
should be dispelled — that too he rightly knows.
gacchan yāvannidrāklamaḥ maṁ prativinodayan sa cejjānāti |
going, [and so on] up to: dispelling sleep-fatigue, knows
gacchāmi gacchāmi yāvat n nidrāklamaṁ prativinodayāmi |
‘I am going, [and so on] up to: I am dispelling sleep-fatigue’;
yatra ca yāvannidrāklamaḥ prativinodayitavyo bhavati |
and where the sleep-fatigue should be dispelled,
nidrāklamaṁ prativinodayatīyamasyocyate |
he dispels the sleep-fatigue. This is called for him [dwelling with full awareness].
saṁprajānadvihāritāyā ḥ katamā ānupūrvo, katamā ca stutibhāvanā, yathāpīhaikatyo yaṁ yameva grāmaṁ vā nigamamvopa ni śritya viharati |
What is the sequence and cultivation of dwelling with full awareness? When someone here, depending on whichever village or market-town he dwells in,
Although the chapter heading at 43.1 introduces saṁprajāna-vihāritā, paragraphs 48–55 actually open the next saṁbhāra — kalyāṇa-mitratā (association with good friends) — by detailing the conduct on the alms-round and in solitary practice (47–50) and then enumerating the eight qualities (51–52) and four roles (53) of the good friend himself, closing with the summary at 54.1. The two topics are bridged because what one learns through saṁprajāna in daily activity is precisely the conduct modeled by the kalyāṇa-mitra.
mayā khalvayaṁ grāmo vā, nigamo vā piṇḍāyopa saṁ kramitavyaḥ |
‘This village or market-town is to be approached by me for alms.
piṇḍāya caritvā, punareva vihāraṁ prati niṣkramitavyaṁ |
Having gone for alms, I should return again to the dwelling.
punaratra kulāni grāme vā, nagare vā, yāni mayā nopasaṁkramitavyāni |
in this village or town families that are not to be approached by me.
ghoṣaṁ ṣaḥ , pānāgāraṁ, veśyaṁ, rājakulaṁ, caṇḍālakaṭhinamiti |
a cowherd settlement, a tavern, a prostitute’s house, the royal household, a caṇḍāla quarter,
Ghoṣa is a cowherd settlement or encampment, not a brothel; the prostitute/prostitute's house is the following item, veśya. The list names unsuitable places for alms-round approach: cowherd settlement, tavern, prostitute's house, royal household, and caṇḍāla quarter.
yāni vā punaḥ kulānyekāntena pratihatānyapratyudāvarttāni |
or families wholly hostile [or] not [worth] returning to.
santi ca punaḥ kulāni yāni mayopasaṁkramitavyāni |
And there are families to be approached by me —
tadyathā kṣatriyamahāsālakulāni vā, brāhmaṇamahāsālakulāni vā, naigamakulāni vā, jānapadakulāni vā, dhanikulāni vā, śreṣṭhikulāni vā, sārthavāhakulāni vā mayopasaṁkramitavyāni, tāni nātisāyamupasaṁkramitavyāni |
namely, kṣatriya-mahāsāla families, brāhmaṇa-mahāsāla families, market-town families, country families, wealthy families, chief families, [and] caravan-leader families — [these] are to be approached, but not too late in the evening,
tānivikālaṁ, na ca kāryavyagreṣu dāyakadānapatiṣu, na krīḍāratimaṇḍanayogamanuyukteṣu, na grāmyadharmāya pravṛtteṣu, na kupiteṣu |
not at the wrong time, not when the donor-patrons are busy with work, not when [they are] engaged in play or pleasure or adornment, not when devoted to village-affairs, not when angry.
tathā copasaṁkramitavyāni yathopasaṁkramannahanna bhrāntena hastinā sārdhaṁ samāgaccheyaṁ, na bhrāntena sthena, punaḥ caṇḍenāśvena, na caṇḍayā gavā, na caṇḍena kukkureṇa, na gahanaṁ, na kaṇṭakāvāṭaṁ vā mardeyaṁ |
And I should approach in such a way that, approaching, I would not encounter a raging elephant, a raging horse, a fierce horse, a fierce cow, [or] a fierce dog; would not tread on dense undergrowth or thorny barricades,
na śvabhre, palvale, prapāte prapateyaṁ |
would not fall into a pit, a muddy pool, a precipice,
na syandikāyāṁ, na gūthakaṭhillacandropamaśca kulānyupasaṁkrameyaṁ |
not into refuse-water, not into cesspits. Like the moon I should approach the families,
hrīmānapragalbhaḥ vyavakṛṣya kāyaṁ, vyavakṛṣya cittaṁ, na lābhakāmo na satkārakāmaḥ |
possessing moral shame, non-brazen, withdrawn in body, withdrawn in mind, not desiring gain, not desiring honor.
yathā svena lābhena sucittaḥ, sumanāstathā parasyāvipralābhena sucittaḥ, sumanāḥ ananyotkarṣī, aparapaṁsakaḥ |
As I am clear-minded [and] glad at my own gain, so I should be clear-minded [and] glad at another’s gain — non-self-aggrandizing, non-other-deprecating,
tatkuta etallabhyaṁ pravrajitena parakuleṣu yaddadatu me pare, mā vā dadatu, yāvattvaritaṁ mā dhandhamiti vistareṇa |
How is this to be obtained by one gone forth, [going] in others’ families — that others should give me, or not give, [and so on] up through swiftly, not slowly,’ [as elaborated] above.
upasaṁkramya ca me mayā pratigrahe mātrā karaṇīyā |
‘Having approached, in receiving [I] should observe due measure,
lapanā, naimittikatā, naiṣpeṣikatā, lābhena lābhaniścikīrṣatā karaṇīyā ḥ |
talkative chatter, insinuation, extortion, gain-seeking-by-gain should not be made;
sa ca lābhaḥ araktena paribhoktavya ḥ , asaktenāgṛddhenāgrathitenāmūḍhitena, anadhyavasitenādhyavasāyamāpannena |
and that gain should be enjoyed unattached,
yāni ca rūpāṇi tatropasaṁkramatā upasaṁkrāntena vā draṣṭavyāni bhavanti |
unclinging, ungreedy, unbinding, unbeguiled, unfixated, [and] not fallen into fixation.
tānyekatyāni draṣṭavyāni |
And [as for] those forms which in approaching or having approached are [normally] to be seen,
tatra yāni na draṣṭavyāni teṣu utkṣiptacakṣuṣā bhavitavyaṁ |
only some of those are to be looked at;
susaṁhṛtendriyeṇa, yāni punardraṣṭavyāni teṣu sūpasthitāṁ smṛtimupasthāpya |
toward those not [proper] to be seen, one should be with eyes [merely] raised,
kathaṁ rūpāṇi punā rūpāṇi nāvalokayitavyāni |
with well-collected senses; toward those that are [proper] to be seen, [one should be] with well-established mindfulness.
tadyathā na narttako, na hāsako, na lāsaka iti |
What kind of forms are not to be looked at?
yadvā punaranyaccāvaraṇajātaṁ nṛtte vā, gīte vā, vādite vā pravṛttaṁ |
Namely: a dancer, a comedian, a jester,
tathā mātṛgrāmo viśeṣeṇa punaḥ śiśurudāravarṇo ra ñjanī ya iti yāni ca punā rūpāṇi dṛṣṭāni brahmacaryopaghātibhiḥ brahmacaryāntarāyāya, pāpakānāṁ cākuśalānāmvitarkāṇāṁ samudācārāya samvartteran |
or another obscuring [performer] engaged in dance, song, music;
tadrūpāṇi kathaṁ rūpāṇi punā rūpāṇi draṣṭavyāni |
likewise especially a young, fine-complexioned, lust-arousing woman — and [in general] those forms whose seeing would harm the holy life, would be an obstacle to the holy life, would conduce to the manifestation of evil, unwholesome thoughts.
tadyathā jīrṇamvā, vṛddhamvā, mahallakamvā, khuru khuru praśvāsakāyaṁ, purataḥ prābho bhā rakāyaṁ daṇḍabhavaṣṭabhya, pravepamānakāyena ābādhikamvā, duḥkhitambāḍhaglānaṁ, ādhmātapādamādhmātahastamādhmātodaramādhmātamukhaṁ, pāṇḍukavivarṇaṁ, dadrūlamvā, kacchū ṇḍū lamvā, kuṣṭhitamvā, duḥkhitahatagātraṁ |
What kind of forms are to be seen?
pakvagātramupahatendriyaṁ |
Namely: the aged, old, decrepit, of wheezing breath, of forward-bowed body, leaning on a staff, of trembling body; or one afflicted, suffering, gravely ill, with swollen feet, swollen hands, swollen belly, swollen face, pale, eczema-ridden, scabies-ridden, leprous, suffering, of struck-down limbs;
mṛtamvā kālagataṁ, ekāhamṛtamvā, dvāhamṛtamvā, saptāhamṛtamvā |
or [one] dead, time-gone, one-day dead, two-days dead, seven-days dead,
kākaiḥ kuraraiḥ khādyamānaṁ, gṛddhaiḥ, śvabhiḥ, śrṛgālairvividhairvā tiryagjātigataiḥ prāṇibhirbhakṣyamāṇamarhniyamāṇamvā, maṁce āropyopari vitānena prasāritena, puna ra ḥ pṛṣṭhataśca mahājanakāyena rodamānena, krandamānena, tasmā syā vakīrṇapramuktakeśena, tathā śokajātaṁ, duḥkhajātaṁ |
devoured by crows, ospreys, vultures, dogs, [or] jackals, eaten by various animal-creatures; or [a corpse being] carried — placed on a bier with canopy spread above, with a great crowd behind, weeping, lamenting, with hair scattered and loosed, in sorrow, in suffering,
daurmanasyajātaṁ, upāyāsajātaṁ yanmayā draṣṭavyamityevaṁ rūpāṇi cānyāni caivaṁbhāgīyāni rūpāṇi draṣṭavyāni |
in dejection, in distress — these are what should be seen; and other such forms are to be seen,
yāni brahmacaryānugrahāya, kuśalānāṁ ca vitarkāṇāṁ samudācārāya ṁ samvarttante |
[namely] those that conduce to the support of the holy life and to the manifestation of wholesome thoughts.
na kāyapracālakamupasaṁkrāmitavyaṁ, na bāhupracālakaṁ, na śīrṣapracālakaṁ, noccagmikayā na hastāvalagnikayā, na soḍḍhakkikayā, nānanujñātena |
One should not approach with shaking body, shaking arms, [or] shaking head; not with raised voice; not with the hand hanging loosely, not with shoulder-shaking.
nā a pratyavekṣyāsanaṁ, na sarvakāyaṁ samavadhāya, na pāde pādamādhāya, na sakthi sakthinā, nābhisaṁkṣipya pādau, nābhivikṣipya pādau, nodguṇṭhikayā kṛ vṛ tena, nocca ddha stikayā, na vitastikayā, na paryastikayā, parimaṇḍalaṁ cīvaraṁ prāvṛtya, nātyutkṛṣṭaṁ, nātya pakṛ ṣṭaṁ, na hamdhī sti śuṇḍakaṁ, na tālavṛntakaṁ, na nāgaphalakaṁ |
without examining the seat; not laying the whole body upon it, not [with] foot on foot, not [with] thigh on thigh, not [with] feet contracted, not [with] feet spread, not with [the body] covered up, not [in a] high-handed [manner], not with fingers spread, not cross-legged — having put on the robe round about, not too high, not too low, not on the side of the chin, not as a palmyra-fan, not as a snake-board.
na kulmāṣapiṇḍikaṁ prāvaritavyaṁ, nānāgate khādanīye pātramupanāmayitavyaṁ, na ca khādanīyabhojanīyasyopari kāra yitavyaṁ |
One should not cover [the bowl] with a porridge-lump; one should not present the bowl when food is not yet brought, nor [act improperly] with regard to chewable and edible [items];
nānāstīrṇe pṛthivīpradeśe prapāte prābho bhā re pātraṁ sthāpayitavyaṁ, sāvadānaṁ ḥ piṇḍapātaṁ taḥ paribhoktavyaṁ vyaḥ |
one should not place the bowl on uncovered ground or in a precipitous, sloping place; the alms-food should be enjoyed carefully.
no na o danena snāpikaṁ pratichā cchā dayitavyam |
One should not cover the soup with rice,
na sūpikenodenamatittinikāyogamanuyuktena sūpikena, na odanena, na tittinikāyogamanuyuktena paribhoktavyaṁ, nātisthūlaṁ, nātiparīttaṁ parimaṇḍalayālopamālopayitavyaṁ ālopa ālopayitavyaḥ |
[nor] enjoy [it] with the soup engaged on the rice — [eating] not too thick, not too thin, with round morsels of food,
na hastāvalehakaṁ kaḥ , na pātrāvalehakaṁ kaḥ |
not licking the hand, not licking the bowl,
na hastasaṁthūnakaṁ kaḥ , na pātrasaṁthūnakaṁ kaḥ |
not slurping the hand, not slurping the bowl,
na kabaḍacchedakaṁ kaḥ piṇḍapātaṁ taḥ paribhoktavyaṁ vyaḥ |
not breaking [up] the morsel — [thus] alms-food should be enjoyed.
vihāragatenāpi me mayā tebhyaḥ kulebhyaḥ pratyāgatena, pratyāgatena pratiniṣkrāntena, divā vā, rātrau vā, prātipudgalike caṁkrame caṁkramitavyam |
‘And when I have returned to the dwelling from those families, having come and again gone out, by day or by night, I should walk on a private walking-path,
aviśvāsya, apravāritena, anuddiṣṭena, śrāntakāyena, klāntakāyena, nauddhatyābhinigṛhīte citte kuśalapakṣaprayuktenāmanasikārānugatenāntargatairindriyairabahirgatena mānasena, nātidrutaṁ, nāticapalaṁ, naikāntena gamanapratyāgamanapratisaṁyuktena, kālena kālaṁ gacchatā, kālena kālaṁ tiṣṭhatā, tathā sve vihāre |
[on one] not entrusted [to others], uninvited [by others to use], unallotted [to others]; with body unfatigued, body unwearied, with mind restrained from agitation, applied to the wholesome side, accompanied by attention, with faculties turned inward, with mind not going outward, not too swiftly, not too restlessly, not solely engaged in going-and-returning — going from time to time, standing from time to time. Thus in his own dwelling,
The phrase is read as manasikāra-anugata ('accompanied by attention'), not a-manasikāra ('non-attention'). In this full-awareness/alms-round context the practitioner is applied to the wholesome side with attention and inward-turned faculties; 'non-attention' would undermine the practice instruction.
sve parigaṇe, svakyāṁ kuṭikāyāṁ, uddeśikāyāṁ, prātipaudgalikāyāṁ, na parapakṣyāyāmaviśvāsyāyāmapravāritāyāṁ, tathā maṁce vā, pīṭhe vā, tṛṇasaṁstarake ṇe vā, araṇye vā, vṛkṣamūle vā, śūnyāgāre vā, niṣattavyaṁ |
in his own group, in his own hut, in the appointed place, the private place — not in another’s place, [which is] not entrusted, uninvited — thus on couch or stool or grass-mat, in forest or at the foot of a tree or [in an] empty hut, one should sit,
paya rya ṅkamābhujya, ṛjuṁ kāyaṁ praṇidhāya, pratimukhāṁ khīṁ smṛtimupasthāpya, rātryā madhsame yāme svapitavyam |
folding the legs cross-wise, having set the body upright, having established mindfulness to the fore. In the middle watch of the night one should sleep,
divāpūrvakañca śca yāmaṁ maḥ kuśalapakṣeṇātināmayitavyaṁ vyaḥ |
and the day and first watch [of the night] should be passed on the wholesome side,
ālokasaṁjñinā smṛtena saṁprajā nā nena, utthānasaṁjñāmeva manasi kurvatā, rātryā ḥ paścime yāme laghuladhveva prativibudhya, bhāṣye vā, svādhyāyakriyāyāṁ vā yogaḥ karaṇīyaḥ |
perceiving light, mindful, fully aware, attending to the perception of rising. In the last watch of the night, lightly very lightly waking, application should be made to study or recitation,
prahāṇe vā, pratisaṁlayane, dharmacintāyāṁ, lokāyatāśca maṁtrā vivarjayitavyāḥ |
or to abandonment, retreat, [or] Dharma-reflection — and the worldly-doctrine mantras should be avoided,
citrākṣaraścitrapadavyaṁjanā, anarthopasaṁhitā ye nābhijñāyai, na sambodhāya, na nirvāṇāya samvartante |
[those] of varied letters, varied words and phrases, connected with meaninglessness, which lead not to higher knowledge, not to awakening, not to nirvāṇa.
ye vā punardharmāstathāgatabhāṣitā, gaṁbhīrā, gaṁbhīrābhāsā ḥ , śūnyatāpratisaṁyuktā, idaṁpratyayā yatā pratītyasamutpādānulomāste satkṛtyodgṛ dgra hītavyāḥ |
Those dharmas, however, spoken by the Tathāgata, deep, of deep appearance, connected with emptiness, conforming to this-conditioned-arising — those should be grasped with respect,
dṛḍhañca, sthirañca, sūdgṛhītāśca, na nāśayitavyāḥ |
firmly, stably, well grasped, not destroyed,
pratipattyā ḥ sampādanārthaṁ, na lābhasatkāra hetoḥ |
for the accomplishment of [meditative] practice, not for gain and honor;
te ca punardharmā vacasā suparijitāḥ kartavyāḥ |
and those dharmas should be well mastered by voice.
na ca saṁgaṇikayā atināmayitavyaṁ, na karmārāmatayā, na bhāṣyārāmatayā, kālena ca kālamupasthitayā smṛtyā vijñāsya ssa brahmacāriṇaḥ, ālapitavyāḥ, saṁlapitavyāḥ, pratisaṁbodhayitavyāḥ, paripṛcchana jātī yena ca bhavitavyaṁ, kiṁkuśalagaveṣiṇā |
And one should not pass time in company, in love of work, in love of speech; from time to time, with established mindfulness, having met co-religionists, one should speak with them, converse, awaken them — being of the inquiring sort, a seeker of what is wholesome,
anupalaṁbhacittena, mitavādinā, yuktabhāṇinā, praśāntabhāṇinā ca |
with a non-accusatory mind, of measured speech, of suitable speech, of calm speech.
pareṣāṁ dhā dha rmyāṁ kathāṁ kathayitvā tvakāmena tūṣṇīṁbhāvena ca ye pāpakā akuśalā vitarkā nātitarkayitavyāḥ |
Having spoken a Dharma-talk to others, in the desire for silence, evil unwholesome thoughts should not be excessively entertained,
na cāyoniśodharmacintāyuktena |
and one should not be applied to unwise dharma-reflection.
evaṁ rūpā anena bahavo dharmā udgṛhītā bhavanti |
Thus many dharmas of this kind have been grasped by him,
dhṛtā, vacasā parijitā, manasā cānvīkṣitā ḥ |
retained, well mastered by voice, examined by mind,
kathamadhigantā bhavati |
How is he an attainer [of meditative states]?
The four-fold characterization of the good friend — much-learned (bahuśruta), attainer (samāpatti-lābhin), compassionate (kṛpālu), and of unwearying mind (akhinna-mānasa) — followed by patience, confidence, and speech-faculty at 51.25–52.11, yields the eight causes/aspects named at 52.12 and again at 53.51. This same eight-fold list is canonical for kalyāṇa-mitra across Yogācāra sources. The 'three wonders' at 51.12–13 (prātihārya: psychic power, mind-reading, admonition) match the standard Pāli list of iddhi/ādesanā/anuśāsanī-pāṭihāriya from DN 11 and elsewhere.
lābhī bhavatyanityasaṁjñāyāḥ, anitye duḥkhasaṁjñāyā, duḥkhe ’nātmasaṁjñāyāḥ, āhāre pratikūlasaṁjñāyā, vilohitakasaṁjñāyā, vikṣiptakasaṁjñāyā, asthisaṁjñāyāḥ, śūnyatāpratyavekṣaṇasaṁjñāyā |
He becomes a gainer of the perception of impermanence, of the perception of suffering in the impermanent, of the perception of non-self in suffering, of the perception of food as repugnant, of the perception of the bloody, of the perception of the scattered, of the perception of the bone, [and] of the perception that reviews emptiness.
prathamasya dhyānasya, dvitīyasya, tṛtīyasya, caturthasyākāśānantyā yatanavijñānānantyāyatanākiṁcanyāyatananaivasaṁjñānāsaṁjñāyatanasya, maitryāḥ, karuṇāyā, upekṣāyā, muditāyāḥ, srota āpattiphalasya, sakṛdāgāmiphalasyānāgāmiphalasya ca, dviviṣayasya, pūrvenivāsasya, divyasya śrotrasya, cyutyupapādasya, cetaḥparyāyasyārhattvasyāṣṭavimokṣadhyāyitvasya |
of the first dhyāna, [the] second, third, [and] fourth; of the sphere of infinity of space, infinity of consciousness, nothingness, neither-perception-nor-non-perception; of loving-kindness, compassion, [Damaged/Conjectural: sympathetic joy, and equanimity]; of the fruit of stream-entry, once-returning, non-returning, [and] of the two-sphere [super-]knowledge; of past-life knowledge, divine ear, decease-and-rebirth knowledge, mind-reading, arhatship, [and] the eight liberations of meditation.
The printed/root order of the brahmavihāras is maitrī, karuṇā, upekṣā, muditā. The English follows the standard meditative order maitrī, karuṇā, muditā, upekṣā but now marks the reordered pair conjectural/corrupt so the repair is not silent.
pratibalaśca pareṣāṁ tribhiḥ prātihāryairavavadituṁ |
and competent to admonish others by the three wonders:
ṛddhiprātihāryeṇa, ādeśanāpratihāryeṇa, anuśāsanāprātihāryeṇa |
the wonder of psychic power, the wonder of mind-reading, the wonder of admonition.
hitakāmaḥ, sukhakāmaḥ, sparśakāmaḥ, yogakṣemakāmaḥ |
desirous of their benefit, [their] ease, [their] ease-of-contact, [their] security from bondage.
va ra tisaṁdarśako bhavati |
He demonstrates [the teaching],
This is the standard teaching sequence sandarśaka, samādāpaka, samuttejaka, saṁpraharṣaka: one who demonstrates, exhorts, arouses, and gladdens. The prior 'shower of delight' misread saṁdarśaka as if it were connected with delight rather than showing/demonstrating.
samādāpakaḥ, samuttejakaḥ saṁpraharṣakaḥ, ājñāsī catasṛṇāmparṣadāṁ, dharmadeśanāyai dakṣo bhavatyanalasa, utthānasampannaḥ |
an exhorter, a gladdener, an arouser, a knower of the four assemblies, skilled in Dharma-teaching, non-lazy, endowed with [the capacity for] rising,
anena dānapratyarthādāna pratyādāna samo bhavati pragāḍheṣvapi bandhaneṣu, rodhaneṣu, tāḍaneṣu, tarjaneṣu, che cche daneṣu, ātmāparādhī bhavati |
Through such [reciprocal] giving-and-receiving-of-blows, he becomes equanimous; even in deep bondage, imprisonment, beating, threatening, [or] cutting, he [counts] himself at fault,
iti vimānito a pi, vivarṇito a pi, vijugupsito a pi, na vikṛmimāpadyate |
Thus disregarded, deprecated, [or] despised, he does not falter,
nānyatrārthāyaiva cetayate kṣamaśca bhavati |
has no [other] intention than [for] the goal — and he is patient
śīta syo ṣṇasya, jighatsāyā, pipāsāyā, daṁśamaśakavātātapasarīsṛpasampannānāṁ, parato duruktānāṁ, durāgatānāṁ nāṁ , patanapakṣāṇāṁ, śārīrikāṇāṁ vedanānāṁ, duḥkhānāṁ, tīvrāṇāṁ, kharāṇāṁ, kaṭukānāṁ, a mana āpānāṁ, prāṇahāriṇīnāṁ kṣamo bhavatyadhivāsanajātīyaḥ |
of cold, heat, hunger, thirst, gnats, mosquitoes, wind, sun, creeping creatures, [patient] of ill-spoken [words] from others, of ill-arrived [hardships], of falling-out [strife]; of bodily painful feelings — intense, harsh, sharp, disagreeable, life-threatening — he is patient, of accommodating nature.
agadgadasvaraḥ, asaṁpramuṣitasmṛtipratibhānaḥ |
with unfaltering voice, without lapse of mindfulness or [of] inspiration;
na cāsya śāradyahetoḥ, śāradyanidānaṁ bhayamvā ājapati, samāviśati, nāpi kampābhyāṁ svedo mucyate, rogaklamebhyo vā |
and fear arising from timidity does not arise in him, does not come upon him; nor does sweat from trembling pour from him, except from illness or fatigue.
valgūnyavispa valgunyā, vispa ṣṭayā, vijñeyayā, śravaṇīyayā, apratikūlayā, aniśritayā, a paryāptayā |
sweet, articulate, clear, pleasing to hear, agreeable, non-clinging, sufficient.
sa ebhiraṣṭābhiḥ kāraṇaiḥ samanvāgataścodako bhavati |
He, endowed with these eight causes, becomes an admonisher,
smārakaḥ, avavādakaḥ, anuśāsako, dharma deśakaḥ |
a reminder, an advisor, an instructor, [and] a Dharma-teacher.
yadutādhiśīle ca śīlavipattyā, adhyācāre ācāravipattyā, dṛṣṭena, śrutena, pariśaṁkayā codayati |
Namely, [for failure] in higher virtue by [pointing out] virtue-failure, in misconduct by [pointing out] conduct-failure, he admonishes by what is seen, by what is heard, by what is suspected,
bhūtena, nābhūtena, kālena nākālenārthopasaṁhitena nānā na rthopasaṁhitena, ślakṣṇena, na paruṣeṇa, mitravattayā, na dveṣāntareṇa |
by what is real, not by what is unreal; in [proper] time, not out of time; connected with meaning, not unconnected with meaning; gently, not harshly; with friendliness, not with hostility.
yathāpi tadāpatti madhyāpadyamānaḥ smarati |
When someone who has fallen into a transgression [no longer] remembers [it],
āyuṣmannamuṣmindeśe, amuṣmin, vastuni, amuṣmin kāle, evaṁ rūpaṁ, caivaṁ kālamāpanna ityevamāpattiṁ smārayati |
‘Friend, in such a place, in such a matter, in such a manner, at such a time, you fell [into transgression].’ Thus he reminds of the transgression.
yathāpi tacchrutānudgṛhītān dharmānekākī smarati |
When someone, alone, [tries to] recall the dharmas [previously] heard, grasped —
tadyathā sūtraṁ, geyaṁ, vyākaraṇamiti vistareṇa pūrvavanna smarati |
namely sūtra, geya, vyākaraṇa, [as elaborated] above — [but] does not recall [them],
āpṛcchanaparipṛcchanikāṁ vā, evaṁ dharmāna smārayati |
or the asking-and-inquiring [that draws it out]. Thus he reminds of dharmas.
yaccāpi kuśalamarthopasaṁhitaṁ, brahmacaryopasaṁhitaṁ |
and what is wholesome, connected with meaning, connected with the holy life,
ciraka kṛ taṁ, cirabhāṣitamapyanusmārayitā bhavati |
long since done, long since spoken — of that too he reminds.
prāvivekye pratisaṁlayane, yoge, manasikāra re , śamathavipaśyanāyāṁ kālena kālamānulomikaṁ avavādaṁ pravarttayati |
In [matters of] seclusion, retreat, yoga, mental engagement, [and] calm-and-insight, from time to time he sets in motion appropriate admonition,
kālena ca kālaṁ tatpratisaṁyuktāṁ kathāṁ karoti |
and from time to time engages in connected talk —
tadyathā cetovinivaraṇasāṁpreyagāminīṁ śīlakathāmvā, prajñākathāmvā, vimuktikathāmvā, alpecchakathāmvā, vimuktijñānadarśanakathāmvā, saṁtuṣṭikathāmvā, prahāṇakathāṁ, virāgakathāṁ, nirodhakathāṁ, apacayakathāṁ, asaṁsargakathāṁ, idaṁpratyaya tā pra tītyasamutpādānulomān māṁ kathāṁ karoti |
namely, talk that leads to the dispelling of hindrances of the mind: virtue-talk, wisdom-talk, liberation-talk, talk of few-desires, talk of the knowing-and-seeing of liberation, contentment-talk, abandonment-talk, dispassion-talk, cessation-talk, decrease-talk, non-mixing-talk, [and] this-conditioned-arising-conforming talk.
The list of twelve kathā-vastu (topics of discourse) — virtue-talk, wisdom-talk, liberation-talk, few-desires-talk, knowing-and-seeing-of-liberation-talk, contentment-talk, abandonment-talk, dispassion-talk, cessation-talk, decrease-talk [apacaya], non-mixing-talk [asaṁsarga], pratītyasamutpāda-conforming-talk — is the canonical dvādaśa-kathā-vastu of Yogācāra abhidharma. Cf. the ten-fold kathā-vatthu list in the Pāli Anguttara (AN 10.69).
dharmeṇa, vinayena, samanuśāstuḥ śāsane ācāryo vā bhavati |
Being the teacher in the dispensation of the well-instructed Teacher [in matters of] Dharma and Vinaya,
upādhyāyo vā, sahadhārmiko vā, gururvā, gurusthānīyo vā, anyatamānyatamasminnadhikaraṇe atisṛtaṁ, vyatikrāntaṁ viditvā |
or [being] a preceptor, or a co-religionist, or a guru, or a person occupying the place of a guru — in any matter of [the disciple’s] overstepping or transgression, knowing of it,
punarapi ca dharmeṇa samayepratisaṁstarasāmīcīsaṁjñaptiṁ pratigṛhaṇāti |
and again, by Dharma, at the [proper] time he accepts [his] conciliation, propriety, [and] resolution;
karaṇīye cākaraṇīye bhāvyācārānadhyācārān adhyācīrṇe carite anadhyācīrṇe carite ca śāstyanuśāstyevamanuśāsako bhavati |
in what should be done and not done, in good conduct and misconduct, in conducted and unconducted [matters] — he instructs and disciplines. Thus he is an instructor.
kālena kālaṁ pūrvakālakaraṇīyāṁ kathāṁ karoti |
From time to time he gives the preliminary-action talk —
tadyathā dānakathāṁ, śīlakathāṁ, svargakathāṁ, kāmeṣvādīnava niḥsaraṇaṁ, vyavadānapakṣāndharmān vistareṇa saṁprakāśayati |
namely, [the talks on] generosity, virtue, heaven, the danger in sense-pleasures, the escape, [and on] the dharmas on the side of purification, [all] of which he proclaims in detail.
kālena kālaṁ caturāryasatyapratisaṁyuktāṁ kathāṁ kathayati |
From time to time he gives talk connected with the four noble truths,
duḥkhaṁ vā ārabhya, samudayamvā, nirodhamvā, phalamvā, saparipākāya sattvasaṁkleśāya vā, satva ttva vyavadānāya vā, saddharmasya vā cirasthitaye, yuktaiḥ padavyaṁjanaiḥ, sahitairānulomikairānucchavikairaupāyikaiḥ, pratirūpaiḥ, pradakṣiṇairnipakasyāṁgasaṁbhāraistāṁ ca punaḥ kathāṁ kālena karoti |
[talk] taking up suffering, origin, cessation, [and Damaged/Conjectural: the path] — for the maturation of beings, for their de-defilement, for their purification, for the long endurance of the true Dharma — with suitable words and letters, accompanied [by the right context], conforming [to the audience], conforming to the occasion, suitable, befitting, auspicious, equipped with the limbs and requisites of alert mindfulness; and he gives that talk at the [proper] time,
The line introduces talk connected with the four noble truths but the extracted root reads phalam vā after suffering, origin, and cessation. Context requires the fourth truth, mārga ('path'); English marks the repair as conjectural/corrupt rather than silently translating the impossible 'fruit' as the fourth truth.
harṣayan, rocayannanu yannu tsāhayannanavasādayaṁśca yuktāṁ, sahitāṁ, avyavakīrṇāṁ, yathādhārmikīṁ, yathāparṣanmaitracitto, hitacittaḥ, anukampācittaḥ |
gladdening, pleasing, encouraging, not depressing — suitable, accompanied [appropriately], unscattered, in accord with Dharma, in accord with the assembly, of friendly mind, beneficial mind, compassionate mind,
aniśrito lābhasatkāraślokena cātmānamutkarṣayati |
not depending on gain, honor, [or] praise; he does not exalt himself,
na parānpaṁsa paṁsa yatyevaṁ dharmadeśako bhavati |
[and] does not deprecate others. Thus he is a Dharma-teacher.
yaścaibhiraṣṭābhi ḥ samanvāgato raṁgaiḥ samanvāgato bhavati |
He who is endowed with these eight factors
evaṁ ca kālena kālaṁ codako bhavati, smārakaḥ |
and is thus from time to time an admonisher, reminder,
avavādānuśāsakastasmāt kalyāṇamitra m ityucyate |
advisor, [and] instructor — therefore he is called a good friend [kalyāṇa-mitra].
ayaṁ tāvat kalyāṇamitratāyā vistaravibhāgaḥ |
This much is the detailed division of association with good friends [kalyāṇa-mitratā].
sa cedayaṁ mitrasuhṛdanukampakaḥ ādita eva hitakāmo bhavati |
If this friend, helper, compassionate one is, from the start, desirous of [the disciple’s] welfare
tacca punarhitasukhaṁ yathābhūtaṁ prajānāti |
and knows that very welfare-and-ease as it truly is,
aviparyasto bhavatyaviparītadṛṣṭiḥ, pratibalaśca bhavatyupāyakuśalaḥ |
[being] unperverted, of unperverted view, capable and skilled in means —
yadutāsyaiva hitasukhasya samudāgamāyosaṁhārāya dakṣaśca bhavatyanalasa, utthānasampanna, ārabdhavīryajātīyaḥ |
namely, for the accomplishment of that welfare-and-ease, for its conferral — and is skilled, not lazy, endowed with [the capacity for] rising, of aroused-energy nature,
yaduta tameva hitasukhopasaṁhāramārabhya |
namely, taking up that very conferral of welfare-and-ease,
ebhiścaturbhiḥ kāraṇaiḥ sarvākāraparipūrṇaḥ ṁ |
[then,] wholly perfect by these four causes,
samāsataḥ kalyāṇamitro traṁ veditavyaḥ vyam |
he is in brief to be understood as the good friend.
ayaṁ ca punaḥ kalyāṇamitratāyāḥ samāsārthaḥ |
And this is the summary meaning of association with good friends.
yaśca pūrvo vistaravibhāgaḥ, yaścāyaṁ samāsārtha iyamucyate kalyāṇamitratā |
What was previously [given as] the detailed division, and what [is here] the summary meaning — this is called association with good friends.
saddharma ucyate buddhaiśca buddhaśrāvakaiśca sadbhiḥ samyaggataiḥ satpuruṣairākhyātaḥ |
By ‘true dharma’ is meant: that which has been declared by the Buddhas and the disciples of Buddhas — the rightly-gone good persons —
tadyathā sūtraṁ, geyaṁ, vyākaraṇamiti vistareṇa pūrvavat |
Namely sūtra, geya, vyākaraṇa, [and the rest of the twelve, as elaborated above].
dvādaśāṁgavacogataṁ saddharma ityucyate |
The twelvefold word-genre is called true dharma.
yattatra tatra bhagavatā tāṁstān tāni tāni vineyācaritāni cārabhya skandhapratisaṁyuktā vā kathā kṛtā, dhātupratisaṁyuktāvā kathā kṛtā, dhātusaṁgaṇasaṁyuktā vā, āyatanapratisaṁyuktā vā |
Whatever talks were given by the Blessed One, here and there, taking up the conduct of various trainable persons — talks connected with the aggregates, with the elements, with combinations of elements, with the sense-bases,
pratītyasamutpādapratisaṁyuktā vā, āhārasatyasthiti prati saṁyuktā vā, śrāvakapratyekabuddhatathāgatapratisaṁyuktā vā |
with dependent origination, with food and truth, or with disciples, solitary buddhas, and tathāgatas;
smṛtyupasthānasamyakprahāṇadhi rdhi pādendriyabalabodhyaṁgamārgāṁgapratisaṁyuktā |
or connected with the foundations of mindfulness, the right exertions, the bases of psychic power, the faculties, the powers, the awakening-factors, the factors of the path;
aśubhā, ānāpānasmṛtiśikṣāvetyaprasādapratisaṁyuktā kathā kṛtā |
or talks given on unattractiveness, on mindfulness of breathing, on the training, on serene clear faith —
sā ca kathā saṁgītikāraiḥ parigṛhya śāsanacirasthitaye, yathā yogamanupūrveṇa racitā, anupūrveṇa samāyuktā |
those very talks, taken up by the council-makers for the long endurance of the teaching and arranged in due order, joined in due order,
pratirūpairnāmakāyapadavyaṁjanakāyairyaduta teṣāṁ teṣāmarthānāṁ sūcanāyai kuśalānāmarthopasaṁhitānāṁ buddhacaryopasaṁhitānāmidamucyate sūtraṁ |
with appropriate sequences of names, words, and letters — that is, in such a way as to indicate the relevant meanings, which are wholesome, meaningful, and joined with the practice of the Buddha — these are called sūtra.
yasyānte paryavasāne gāthā abhigītā, yacca sūtraṁ neyārthamidamucyate geyaṁ |
[A discourse] at whose conclusion verses are sung [in summary], together with sūtras whose meaning still requires interpretation (neyārtha) — this is called geya.
geya (sung-verse) and vyākaraṇa (predictive teaching) are paired in 56.16–20 with two contrasting kinds of sūtra: neyārtha (meaning-to-be-interpreted) sūtras paired with geya, and nītārtha (definitive-meaning) sūtras paired with vyākaraṇa. The pairing is structural and tradition-recognized in the twelve-aṅga schema; preserved here in brackets for visibility.
yasmiṁchrāvake yasmiñchrāvake bhyo a bhyatītakālagato tau upapattau vyākriyate |
[A discourse] in which, regarding disciples who have passed away, their [next] rebirth is predicted,
yacca sūtraṁ nītārthamidamucyate |
together with sūtras whose meaning is final (nītārtha) — this is called
apitu pādopanibandhena dvipadā vā, tripadā vā, catuṣpadā vā, paṁcapadā vā, ṣaṭpadā vā iyamucyate gāthā |
but composed in metrical lines — of two, three, four, five, or six feet — this is called gāthā.
yatpudgalasya nāma gotramaparikīrtayitvā kīrttya, uddiśya bhāṣitamāyatyāmvā saddharmasthitaye, śāsanasthitaye ca |
[A discourse] spoken by way of indication, without announcing a person's name and lineage — [but] proclaiming [it], spoken for the continuance in time of the true dharma and of the teaching.
yatpudgalasya nāmagotramparikīrtayitvā kīrttya uddiśya bhāṣitam |
[A discourse] spoken by way of indication, with a person's name and lineage announced;
yacca vinayapratisaṁyuktaṁ sotpattikaṁ sanidānaṁ prātimokṣasūtramidamucyate nidānaṁ |
and the vinaya-connected Prātimokṣa-sūtra with its origin and occasioning cause — this is called nidāna.
yena dṛṣṭāntena yasya prakṛtasyārthasya vyavadānaṁ bhavatīdamucyate |
by which parable the present matter is illuminated — this is called
yatkiṁcitpūrvayogapratisaṁyuktamidamucyate vṛttakaṁ |
Whatever is connected with past undertakings (pūrva-yoga) — this is called vṛttaka.
yadatītamadhvānamupādāya tatra tatra bhagavataḥ cyutyupapādeṣu bodhisattvacaryā duṣkaracaryā |
Where the bodhisattva-conducts and difficult deeds of the Blessed One, in his successive births in the past, here and there,
daśabalānāvaraṇajñānasamudāgamāya |
for the perfecting of the ten powers and the unobstructed knowledge —
yatra buddhānāñca, buddhaśrāvakāṇāṁ ca, bhikṣūṇāñca, bhikṣuṇīnāñca, śikṣamāṇānāṁ, śrāmaṇekī rī ṇāmupāsikānāṁ, sādhāraṇāsādhāraṇāśca tadanyaprativiśiṣṭāścāścaryādbhutasammatā guṇaviśeṣā ākhyātā ime ucyante adbhutā dharmāḥ |
Where the special qualities of the Buddhas, the disciples of Buddhas, monks, nuns, female probationers, male novices, female novices, male lay-followers, [and] female lay-followers — both their shared qualities and the distinctive qualities particular to each — are declared as wondrous and marvelous, these are called wonderful dharmas.
The adbhuta-dharma audience list is restored as the standard fourfold-plus-training community: monks, nuns, female probationers, male and female novices, male and female lay-followers. The extracted root is compressed/noisy around śrāmaṇera/śrāmaṇerī/upāsaka/upāsikā, but omitting female novices and male lay-followers would make the community list asymmetrical.
sarvamātṛkā abhidharmaḥ sūtrāntaniṣkarṣaḥ |
All the mātṛkās, the abhidharma, and the digests drawn from the sūtras.
taccaitad dvādaśāṁgavacogatamasti sūtramasti vinayaḥ, astyabhidharmaḥ |
And this twelvefold word-genre [maps to the three baskets]: there is sūtra, there is vinaya, there is abhidharma.
The mapping of the twelve aṅgas (verbal genres) onto the three piṭakas (baskets) given here is a Yogācāra schema: ten aṅgas (sūtra through adbhutadharma) constitute the sūtra-piṭaka; nidāna alone constitutes the vinaya-piṭaka (since vinaya rules are framed by their occasioning narratives); upadeśa constitutes the abhidharma-piṭaka. Different traditions (Theravāda, etc.) assign these differently.
sūtraṁ geyaṁ vyākaraṇaṁ gāthodānāvadānavṛttakajātakavaipulyādbhutadharmā iti |
‘sūtra, geya, vyākaraṇa, gāthā, udāna, avadāna, vṛttaka, jātaka, vaipulya, wonderful dharmas’ —
taccaitad dvādaśāṁ gaṁ śru taṁ piṭakatrayasaṁgṛhītaṁ |
This twelvefold scripture, subsumed under the three baskets,
yathāpīhaikatyaḥ sūtradharo vā bhavati |
When someone here is a sūtra-bearer (sūtra-dhara),
mātṛkādharo vā, sūtravinayadharo vā, sūtrābhidharmadharo vā, vinayamātṛkādharo vā |
or a mātṛkā-bearer, or a sūtra-vinaya-bearer, or a sūtra-abhidharma-bearer, or a vinaya-mātṛkā-bearer —
yathāpīhaikatyastāneva yathāśrutāndharmānekākī rahogataḥ |
When someone here, alone and secluded, [takes up] those very dharmas as heard —
ṣaḍacintyāni sthānānitadyathā, ātmacintāṁ, sattvacintāṁ, lokacintāṁ, satvā ttvā nāṁ karmavipākacintāṁ, dhyāyināṁ dhyāyiviṣayaṁ, buddhānāṁ buddhaviṣayaṁ varjayitvā svalakṣaṇataḥ |
having set aside the six matters that are unthinkable (namely: reflection on self, on the being, on the world, on the karmic-results of beings, on the meditator's domain accessible only to meditators, and on the Buddha's domain accessible only to Buddhas) — he reflects on them by their own characteristic
The six acintya-sthāna (unthinkable matters) — self, being, world, the karmic results of beings, the meditator's range as known to meditators, and the Buddha's range as known to Buddhas — are explicitly set aside before reflection begins. The reflection that constitutes cintanā operates on what can be analytically known: dharma's own-characteristic (svalakṣaṇa) and general-characteristic (sāmānya-lakṣaṇa).
sā punaḥ cintā dvividhā gaṇanākārāsaha gaṇanāyogena dharmeṇa |
That reflection, again, is twofold: by way of enumeration (joined with the enumeration-procedure for dharma),
tulanākārama rā , yuktyā guṇadoṣaparīkṣaṇākārā ca |
and by way of weighing (by reasoning, examining merits and faults).
sa cetskandhapratisaṁyuktāṁ deśanāṁ cintayati |
If he reflects on the aggregate-connected teaching.
sa cedanyatamānyatamānyatamāṁ pūrvaniviṣṭāṁ deśanāṁ cintayatyābhyāṁ cintayati |
If he reflects on some particular previously-settled teaching, by these two he reflects.
yacca dharmāyatanaparyāpannaṁ rūpaṁ sa ca rūpaskandhaḥ, tisro vedanā vedanāskandhaḥ |
And that form included in the dharma-sense-base — that is the form-aggregate; the three feelings are the feeling-aggregate.
ṣaṭ cetanākāyāḥ cetanāskandhaḥ |
The six bodies of volition are the formations-aggregate.
ṣaḍ vijñānakāyā vijñānaskandha ityevaṁ gaṇanāsaṁkhyākārāṁ skandha gaṇanāṁ cintayatyuttarottaraprabhedena yena vā punarasyāḥ saṁkhyāgaṇanā kārāyāścintāyā apramāṇaḥ praveśanayo veditavyaḥ |
The six consciousness-groups are the consciousness-aggregate. Thus, by way of enumeration-and-counting, he reflects on the aggregates with progressive subdivision; the entry-procedure for this enumeration-mode of reflection is to be understood as boundless.
kathaṁ yuktyupaparīkṣākārayā cintayā skandhadeśanāṁ cintayati |
How does he reflect on the aggregate-teaching by way of examining reasoning?
katamābhiścatasṛbhiryadutāpekṣāyuktyā, kāryakāraṇayuktyā, upapattisādhanayuktyā |
Which four? Namely: the reasoning of dependence, the reasoning of cause-and-effect, the reasoning of demonstration-of-arising,
dvividhā apekṣā utpatyapekṣā prajñaptyapekṣā ca |
Dependence is twofold: dependence-of-arising (utpatty-apekṣā) and dependence-of-designation (prajñapty-apekṣā).
The four reasonings (yukti) introduced at 62.44 — apekṣā (dependence), kāryakāraṇa (cause-effect), upapatti-sādhana (demonstration-of-arising), dharmatā (dharma-nature) — are a canonical Yogācāra fourfold, expanded in section 63. Compare the four-reasoning treatment in [sbh3.2](sbh3.2.html#sbh3.2:0.2) (vipaśyanā), where they reappear as the analytical engines of insight.
tatrotpattyapekṣā yairhetupratyayaiḥ skandhānāṁ prādurbhāvo bhavati |
Of these, dependence-of-arising: the causes and conditions on which the manifestation of the aggregates depends.
tasyāṁ skandhotpattau te hetavaste, pratyayā apekṣyante |
In that arising of the aggregates, those causes and conditions are depended upon.
yairnāmakāyapadakāyavyaṁjanakāyaiḥ skandhānāṁ prajñaptirbhavati |
[Dependence-of-designation:] the sequences of names, words, and letters on which the designation of the aggregates depends.
tasyāṁ skandhaprajñaptau te nāmapadakāyavyaṁjanakāyā apekṣyante |
In that designation of the aggregates, those sequences of names, words, and letters are depended upon.
yā ca prajñaptyapekṣā sā yuktiryoga upāyaḥ |
and whichever is the dependence-of-designation — that is the reasoning, the procedure, the means
skandhaprajñaptaye tasmādapekṣāyuktirityucyate |
and aggregate-designation; therefore it is called the reasoning of dependence.
kāryakāraṇayuktiryā ta dutpannānāṁ skandhānāṁ svena hetunā svena pratyaryena tasmiṁstasmin svakāryakaraṇe viniyogastadyathā |
Reasoning of cause-and-effect: the engagement of the so-arisen aggregates, by means of their own cause and their own condition, in performing their respective proper functions — for example:
yāvanmanasā dharmā vijñeyā iti |
and so on up to: by the mind, dharmas are to be cognized.
śabdena śrotrasya, evaṁ yāddharmairmanasa iti |
sound in the ear's range; and so on through dharmas in the mind's range —
tatra tatra dharmāṇāmanyo a nyaṁ kāryakāraṇe pratiyuktiryoga upāya iyamucyate |
Wherever, among the dharmas, the mutual cause-and-effect counterparts thus apply — that procedure, that means — is called
anityā ḥ skandhā iti, pratītyasamutpannā, duḥkhā ḥ , śūnyā, anātmāna iti tribhiḥ pramāṇairupaparīkṣate yadu ta tāptāgamena, pratyakṣeṇānumānena ca |
[The propositions:] ‘the aggregates are impermanent, dependently arisen, suffering, empty, non-self’ — these he examines by three means of valid cognition: namely, reliable scripture, direct perception, and inference.
ebhistribhiḥ pramāṇairūpapattiyuktaiḥ satāṁ hṛdayagrāhakairvyavasthāpanā sādhanā kriyate |
By these three demonstration-yoked means of valid cognition, which grip the hearts of the wise, delineation and demonstration are made —
yaduta skandhānityatāyā vā, pratītyasamutpannatāyā vā, duḥkhatāyā ḥ , śūnyatāyā, iyamucyate upapattisādhanayuktiḥ |
namely, of the impermanence, dependent-arising, suffering, emptiness, [and non-self] of the aggregates. This is called the reasoning of demonstration-of-arising.
The proof list at 63.23 names five characteristics of the aggregates: impermanent, dependently arisen, suffering, empty, and non-self. The summary at 63.25 explicitly includes impermanence, dependent-arising, suffering, and emptiness; non-self is supplied in English to keep the summary aligned with the proposition list immediately above.
kena kāraṇena tathābhūtā ete skandhā ḥ , tathābhūto lokasanniveśaḥ kena kāraṇena kharalakṣaṇā pṛthivī, dravalakṣaṇā āpaḥ, uṣṇalakṣaṇaṁ tejaḥ ḥ , samudīraṇalakṣaṇo vāyuḥ, |
By what reason are these aggregates as they are, the world-arrangement as it is? By what reason is earth marked by hardness, water by fluidity, fire by heat, wind by motion?
anityāḥ, skandhā ḥ , kena kāraṇena śāntaṁ nirvāṇamiti |
[By what reason are] the aggregates impermanent, [and] by what reason is nirvāṇa peaceful?
anubhavalakṣaṇā vedanā, saṁjānanalakṣaṇā saṁjñā, abhisaṁskaraṇalakṣaṇāḥ saṁskārāḥ, vijānanālakṣaṇaṁ vijñānamiti |
feeling by experiencing, perception by conceiving, formations by forming, consciousness by cognizing.
prakṛtireṣāṁ dharmāṇāmiyaṁ svabhāva eṣa īdṛśaḥ |
This is the nature of these dharmas; their own-nature is just this.
dharmataiṣā caiva cāsau dharmatā |
This is dharma-nature, and this very dharma-nature itself
anyathā vā, naiva vā syāt, sarvatraiva ca dharmataiva pratiprasaraṇadharmataiva yuktiḥ |
or otherwise, or not at all — in every case, dharma-nature alone is the reasoning, [the explanation that] falls back on dharma-nature itself.
cittanidhyāyanāya, cittasaṁjñāpanāya iyamucyate dharmatāyuktiḥ |
[It serves] for the mind to contemplate, for the mind to assent — this is called the reasoning of dharma-nature.
evaṁ catasṛbhiryuktabhiḥ skandhadeśanā upaparīkṣyata iti |
Thus by these four reasonings the aggregate-teaching is examined.
yāvatpunaranyā kāciddeśanā iti yā evamābhyāṁ dvābhyāmākārābhyāṁ gaṇanāsaṁkhyākārā ca yuktyupaparīkṣaṇākārā ca samyagupanidhyāyanā tasyāstasyā deśanāyāiyamucyate |
And whatever other teaching too — when, by these two modes (enumeration and examining-by-reasoning) it is rightly contemplated — that teaching's [contemplation] is called
tatrādhyātmaṁ bahirdhā copādāyāntarāya yaṁ vakṣyati |
What follows will state the inward and outward obstacles;
anantarāya is defined here by negation: the discussion (64.7–64.30) details the obstacles (antarāya); non-obstacle is then implied as their absence. This negative-definition pattern is common in the Śrāvakabhūmi when the positive content has already been laid out elsewhere or is best understood by contrast.
saukṛtatvāt puṇyānāṁ ca lābhī bhavati |
and by the well-doneness of those merits is now a gainer
kālena kālamānulomikāṁ kānāṁ, keṣu jīvitapariṣkārāṇāṁ reṣu |
— from time to time — of life-conforming requisites,
yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārāṇāṁ reṣu tīvrarāgo bhavatyāyata na rāgaḥ |
namely robes, alms-food, lodging, medicine, and provisions: in the very midst of these, intense and prolonged lust arises,
pūrvaṁ vānenābādhasaṁvarttanīyāni karmāṇi kṛtāni bhavanti |
Or, again, he has previously committed actions that lead to illness,
dṛṣṭa eva dharme viṣamacārī bhavati |
in this very life he moves about in an unbalanced way;
yo ye nāsyābhīkṣṇaṁ vāto vā kupyati, pittamvā, śleṣmamvā, viṣūcikā vā kāye santiṣṭhate |
his wind, bile, phlegm, or cholera frequently rises and persists in his body.
bahvartho, bahukṛtyo, gaṇasannipātabahulo bhavati |
of much business, much to do, frequently in large gatherings.
karmārāmo vā, bhāṣyārāmo vā, nidrārāgaḥ maḥ , saṁgaṇikārāmaḥ |
Or fond of work, fond of speech, fond of sleep, fond of company,
ātmasaṁpragrāhakaścapalaḥ, pramattaḥ kudeśavāsī vā |
or self-aggrandizing, fickle, heedless, dwelling in a bad place.
ityevaṁbhāgīyā antarāyā adhyātmamupādāya veditavyāḥ |
Such are the inward obstacles, to be understood.
yato na labhate kālena kālamānulomikīmavavādānuśāsanīṁ |
from whom he does not, from time to time, gain conforming admonition and instruction;
yatrāsya vāsa saṁ kalpayato divā vāgraviloko vogro raverāloko bhavati |
where, when he tries to settle in to dwell, by day there is a fierce, abundant sun-glare,
tīvrakaṭukaśca vātātapasaṁsparśo, manuṣyādapi bhayamayamevaṁbhāgīyo bahirdhāpāyā rdhopādāyā ntarāyo veditavyaḥ |
or sharp contact of wind and sun, or even fear of humans — such are the outward obstacles, to be understood.
samāsatastrividho a ntarāyaḥ |
In brief, obstacle is threefold:
The threefold division of obstacle is structurally important: prayoga-antarāya obstructs the application itself (illness, lack of basic requisites); prāvivekya-antarāya obstructs the seclusion in which application happens (busy-ness, sociability, distraction); pratisaṁlayana-antarāya obstructs retreat — the inner work of śamatha and vipaśyanā — through heedlessness, premature settling, self-aggrandizement, or fickleness. The categories cascade from gross-and-environmental to subtle-and-internal.
prayogāntarāya ḥ , prāvivekyāntarāya ḥ |
the obstacle of application (prayoga), the obstacle of seclusion (prāvivekya),
tatra prayogāntarāyo yenāntarāyeṇa samava hitena saṁmukhībhūtenāśakto bhavatyapratibalaḥ sarveṇa sarvaṁ kuśalapakṣaprayoge |
Of these, the obstacle of application: that obstacle which, when present and manifest, makes him incapable and unfit — completely, entirely — for any application to the wholesome side.
yadābādhako bhavati, bāḍhaglānaḥ, abhīkṣṇamasya vāto vā kupyate, pittamvā, śleṣmamvā ṣma vā , viṣūcikā vāsya kāye santiṣṭhate |
When he becomes afflicted, gravely ill — his wind, bile, phlegm, or cholera frequently rising and persisting in his body;
api tvasya daśati vṛściko vā, śatapadī vā, manuṣyo vainaṁ viheṭhayatyamanuṣyo vā |
or when a scorpion bites him, or a centipede, or a human harasses him, or a non-human;
na ca lābhī bhavati cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārāṇāmayamevaṁbhāgīyaḥ prayogāntarāyo veditavyaḥ |
or when he is not a gainer of robes, alms-food, lodging, medicine, and provisions — such is the obstacle of application, to be understood.
yadbhojanaguruko bhavati, bahvartho, bahukṛtyo, bahukaraṇīyaḥ, karmārāmaratiṁ rato bhavati |
When he becomes [over-]heavy in food, of much business, much to do, much to attend to; when he becomes fond of work and delights in it,
prāvivekyaprahāṇe, pratisaṁlayane, bhāvanāyāmuddeśamvādhyāyamātrakena ṇa saṁtuṣṭo nidrārāmo bhavati |
for seclusion, abandonment, retreat, and cultivation, he is content with mere recitation and study, fond of sleep,
styānamiddhaparyavasthitaḥ, kusīdajātīyo nidrāsukhaṁ, pārśvasukhaṁ, śayanasukhaṁ ca svīkaroti |
seized by sloth-and-torpor, of lazy disposition, cherishing the pleasure of sleep, the pleasure of [lying on the] side, the pleasure of reclining;
saṁgaṇikārāmo bhavati sārdhaṁ gṛhasthapravrajitaiḥ |
when he becomes fond of company with householders and renouncers,
corakathāṁ vā, annakathāṁ vā, pānakathāṁ vā, vastukathāṁ vā, veśyākathāṁ vā, vīthīkathāmvā janapadamahāmātrākhyānakathāmvā, samudrākhyānakathāmvā |
or thief-talk, food-talk, drink-talk, gossip about possessions, courtesans, streets, the countryside, tales about great ministers, sea-stories —
ityevaṁ bhāgīyayā anarthopasaṁhitayā kathayā kālamatināmayati |
passing the time with such useless talk,
tatra cābhira ma to bhavatyabhīkṣṇeṇa na gaṇasannipātabahulo bhavati |
delighting in it, frequently in large gatherings,
teṣu teṣvadhikaraṇeṣu vyākṣiptamānaso bhavati |
his mind scattered over those various matters,
gṛhasthapravrajitānāmasamavahitānāṁ ca viyogaṁ gacchati |
and when separated from those householders and renouncers he undergoes separation-grief;
prapaṁcarataḥ avakramaṇīyeṣu pūrvaṁgamaḥ, prāvivekyeṣu nikṣiptadhuraḥ |
delighting in proliferation — taking the lead in occasions for backsliding, but in matters of seclusion one who has laid down the burden —
idamevaṁbhāgīyo ima evaṁ bhāgīyā dharmāḥ pravivekāntarāyo veditavyaḥ |
such are the dharmas to be understood as the obstacle of seclusion:
yaiḥ samavahitaiḥ saṁmukhībhūtairna sukaraṁ bhavatyaraṇyavanaprasthāni prāntāni śayanāsanānyadhyāvasituṁ |
[dharmas] by which, when present and manifest, it is not easy to dwell in remote lodgings in forests and woods,
tadyathā pratisaṁlayanamucyate śamatho vipaśyanā ca |
‘Retreat’ here means śamatha (calm) and vipaśyanā (insight).
tatra śamathāntarāyaḥ pra bhinnaḥ adeśavāsaśca |
Of these, the obstacle of calm [comes from two things:] heedlessness and dwelling in a bad place.
yathāsya pramattasya styānamiddhaṁ vā cittaṁ paryavanahati |
When, in the heedless, sloth-and-torpor wraps the mind round,
manuṣyakṛto vā parataḥ saṁghaṭṭo bhavati |
by some human conflict from outside [interfering].
tatrātmasaṁgraho yathāpi tadahamasmyuccakulaḥ pravrajitaḥ |
Of these, self-aggrandizement: when [he thinks] ‘I am of high family, gone forth,
evamāḍhyakulapravrajitaḥ, adīnaḥ, evamabhirūpo darśanīyaḥ, prāsādika, evaṁ bahuśrutaḥ, sannicayaḥ |
Likewise [thinking], ‘I am gone forth from a wealthy family, undejected; I am handsome, well-favored, pleasing; I am much-learned, of much accumulation;
evamahamasmin kalyāṇavākyo vākkaraṇenopetaḥ, anye ca bhikṣavo na tatheti |
I am of fair speech, endowed with the faculty of speech — and other monks are not so’ —
sa ātmānaṁ saṁpragṛhṇātyete bhavanti |
Holding himself up [thus, he thinks of others:] ‘these
bhikṣavaḥ, sthavirā, ratijñā, abhyavatīrṇabrahmacaryāḥ, tānna kālena kālaṁ paripṛcchati |
monks, elders, experienced ones, ones who have entered deeply into the holy life’ — and so he does not, from time to time, inquire of them,
te cāsya na kālena kālamavivṛtāni ca sthānāni vivṛṇvanti |
And they, in turn, do not from time to time open up to him the unopened points,
na ca gambhīramarthapadaṁ |
do not — by wisdom, well and rightly — penetrate and proclaim
sādhu ca suṣṭhu ca prajñayā pratividhya saṁprakāśayanti yāvadeva jñānadarśanasya viśuddhaye |
the deep meaning-words to him, [which would lead] up through the purification of knowledge-and-vision.
punaraparamalpamātrakasyāvaramātrakasya jñānadarśanamātrakasya sparśavihāramātrakasya lābhī bhavati |
Further, when he gains only a slight, scant, mere knowledge-and-vision, a mere ease-of-contact dwelling,
sa ātmānaṁ saṁpragṛhṇaṁstāvatā saṁtuṣṭo bhavati nottari vyāyacchate |
and being thus self-aggrandizing, is content with that much and does not strive further —
ātmasaṁpragraheṇa yaduta vipaśyanāyāḥ nayā |
through self-aggrandizement: namely, an obstacle to insight.
subhāṣitabhāṣī, duṣkṛtakarmakārī, na sthiraṁ dharmāṁścintayati |
speaking what is well-spoken yet doing what is ill-done — he does not firmly reflect on the dharmas,
yena vipaśyanāṁ na pūrayati na viśodhayatyevamasya cāpalyaṁ |
By this he does not bring insight to fullness, does not purify it — thus fickleness too
dvau dharmau vipaśyanāntarāyau yadutātmasaṁpragrahaścāpalyañca |
Two dharmas are obstacles to insight — namely, self-aggrandizement and fickleness.
asya cāntarāyasya viparyayeṇā na ntarāyo veditavya iti |
And by the reverse of this obstacle, non-obstacle is to be understood:
ya eṣāmantarā yā ṇāmabhāvo vigamaḥ asaṁgatirasamavadhāra cara ṇa mayamucyate ana ntarāyaḥ |
the absence, departure, non-presence, and non-occurrence of these obstacles is what is called non-obstacle.
yaddānamanavadyaṁ cittālaṁkārārthaṁ, cittapariṣkārārthaṁ, yogasaṁbhārārthaṁ, uttamārthasya prāptaye dadāti |
That blameless gift which one gives for the sake of adorning the mind, for the sake of refining the mind, for the sake of the requisites of yoga, and for the attainment of the highest good.
tatra ko dadāti kasmai dadāti kutra dadāti kena ca dadāti |
Here [the structure of the analysis is]: who gives, to whom does one give, what does one give, by what does one give,
The six-question framework — who, to whom, what, by what, how, why — is the standard Yogācāra analytical schema applied to any practice (also visible in the kena/kiṁ/kutaḥ/kathaṁ framing of indriya-saṁvara at 35.16–18). Sections 65–70 answer each question in turn: 65 = giver-and-recipients; 67–69 = the thing given (sentient and non-sentient); 70 = means, manner, motive.
yenāsya dānama na vadyaṁ bhavati |
by [answering all of] which, his giving becomes blameless.
ayamucyate dātā |
A giver (dātṛ) is the one whose own thing is given;
dātṛ (giver) and dāna-pati (patron) are distinguished: anyone whose own thing is given is a giver; the patron is specifically the one who gives willingly. The distinction matters because one can be a giver under coercion (e.g., taxation, theft) without being a patron; only the willing giver is a patron, and only the willing giving constitutes the tyāga requisite.
tacca dātukāmasya, nādātukāmasya, ayamucyate dānapatiḥ |
not to one who does not want to give, he is called a patron (dāna-pati).
kṛpaṇā vā, adhvagā vā, yācanakā vā, andhā vā, badhirā vā, anāthā vā, apratisaraṇā vā, upakaraṇavikalā iti |
the pitiable, travelers, beggars, the blind, the deaf, the helpless, those without recourse, those lacking life-requisites —
upakāriṇaḥ katame tadyathā mātāpitaraṁ rau āpāyakapoṣakaṁ kau , samvardhakami kāvi ti |
Helpers are: mother and father, those who nurture and rear one,
ye vā punaraṭavīkāntārāduttārayanti, durbhikṣādvā, paracakrabhayādvā, bandhanādvā |
or those who deliver one from a forest-wilderness, from famine, from fear of enemy armies, from bondage,
ābādhakādvā hitopadeśakāścāsya bhavanti |
or from sickness; and those who counsel one's welfare,
sukhopadeśakā, hitasukhopasaṁhārakā, utpannotpanneṣu cādhikaraṇeṣu sahāyakāḥ, sahanandinaḥ, sahaśokā, āpatsu caivaṁ na parityajanti iti ye vā punaranye a pyevaṁbhāgīyā ima upakāriṇaḥ |
counsel one's ease, bring about welfare and ease, help in matters that have arisen, share one's joys, share one's sorrows, and do not abandon one in danger — these and others of such kind are the helpers.
prema vā, gauravamvā, bhaktivādo vā, ālaptakāḥ, saṁstutakāḥ sapriyakāśca bhavanti |
love, respect, or devoted speech — those one greets, knows well, holds beloved —
iti vā punaranye a pyevaṁbhāgīyā ima ucyate iṣṭāḥ |
and others of such kind. These are called the dear.
avyābādhyāḥ avyābādhyaratāḥ, vigatarāgāḥ, rāgavinayāya pratipannāḥ, vigatadveṣā dveṣavinayāya pratipannāḥ |
the non-harming, those who delight in non-harming; the lust-free and those practicing for the subduing of lust; the hatred-free and those practicing for the subduing of hatred;
vigatamohā, mohavinayāya pratipannā iti |
the delusion-free and those practicing for the subduing of delusion.
ye vā punaranye a pyevaṁ bhāgīyā ima ucyante viśiṣṭāḥ |
These and others of such kind are called the distinguished.
samāsataḥ sattvasaṁkhyātamasatva ttva saṁkhyātaṁ ca |
In brief, one gives a thing reckoned as either sentient or non-sentient.
tadyathā putradānaṁ dāsīdāsakarmakarapau ruṣe yahastyaśvagaveḍakakukkuṭastrīpuruṣadārakadārikamiti |
Namely the giving of son, female slave, male slave, worker, attendant, elephant, horse, cow, sheep, fowl, woman, man, boy, or girl —
adhyātmamvā punarupādāya karacaraṇaśiromānsa māṁsa rudhiravasādīnyanuprayacchati |
Or with respect to one's own body — hand, foot, head, flesh, blood, fat, and so on — he offers these.
idamapi puruṣasaṁkhyātaṁ dānaṁ yatra bodhisattvabodhāḥ saṁdṛśyante |
This [self-giving] too is a sentient-reckoned gift, [the kind] in which bodhisattvas are seen [to engage];
Self-giving (offering parts of one's own body — head, hand, flesh, blood) is here explicitly bracketed off as a bodhisattva practice that is not the tyāga requisite intended in the śrāvakabhūmi context. This is one of the few places where the source explicitly demarcates between śrāvaka and bodhisattva paths within a discussion that could apply to either.
asmiṁtvarthe nedaṁ dānamabhipretaṁ |
but it is not the gift intended in the present context.
yeṣu tu sarveṣvasyaiśvaryaṁ bhavati |
[Here intended is rather:] all those [sentient beings] over whom he has lordship,
arhati ca tānsatvā ttvā n pareṣāṁ pratipādayituṁ |
and whom he is fit to bestow on others.
na taddhetostatpratyayaṁ pare manānsi nāṁsi pradūṣayanti |
[the gift is given in such a way that] others do not corrupt their minds on its account, by way of its condition;
ye ca satvā ttvāḥ pareṣu pratipāditā ḥ stena vyāpāditā bhavantīdamucyate anavadyaṁ satva ttva vastudānaṁ |
and those beings bestowed on others are not afflicted by them — this is called the blameless gift of sentient-things.
tatra dhanavastu tadyathā maṇimuktāvaiḍūryaśaṁkhaśilāpravāḍā lā śmagarttapusāragaṇvajātarūparajatalohitikādakṣiṇāvartamit i |
Of these, wealth-things: gems, pearls, beryl, conch-shell, stone, coral, agate, gold, silver, copper, right-spiraling [shells];
yadvā punaranyadapyevaṁ bhāgīyaṁ ratnamvā, hiraṇyamvā, rūpyamvā, vastramvā, bhāṇḍopaskaraṁ vā, gandhajātaṁ vā, mālyajātamvā, idamucyate dhanaṁ |
or any other such jewel, gold, silver, cloth, vessel or furniture, fragrance, or garland — this is called wealth.
yatkiṁñcid bhojyaṁ vā, peyamvā, tadyathā yavā vā, śālirvā, godhūmā vā, kolā vā, kulatthā vā, tilā vā, māṣā vā, ikṣurasamvā so vā , mṛdvīkārasamvā so vā , iti yadvā punarapyevaṁbhāgīyamidamucyate dhānyaṁ |
Whatever is food or drink: barley, rice, wheat, jujube, horse-gram, sesame, beans, sugar-cane juice, grape juice — or any other such thing. This is called grain.
tadyathā kṣetravastu gṛhavastvāpaṇavastu, puṇyaśālāvihārapratiṣṭhāpanamiti |
Namely: a field, a house, a shop, the establishment of a merit-hall or a monastery —
yadvā punaranyadapyevaṁbhāgīyamidamucyate deśavastu |
or any other such thing. This is called land-thing.
tatra yacca satva sattva saṁkhyātamvastu idaṁ dadātīti |
[All of these] — the sentient-reckoned thing and the [non-sentient-reckoned thing] — these are what one gives.
yā ca alobhasahagatā cetanā, cittābhisaṁskāro manaskarma |
By volition accompanied by non-greed — that is, mental conditioning, mental action —
vākkarma de śa vastuparityāgāya, svasaṁtāne vā |
and the verbal action, for the relinquishment of [whatever] thing, [whether external] or in one's own continuum:
āgamadṛṣṭiḥ, phaladarśī, satkṛtya dadāti |
with scriptural tradition as one's view, seeing the fruit, one gives respectfully;
praṇatacittaḥ svahastaṁ hastābhyāṁ dadāti |
with humble mind, with one's own hand, with both hands;
yadaitatpareṣāmupayogyaṁ syātparānanupahatya dadāti |
in such a way that the gift will be of use to others, without injuring [those others] in the giving;
dharmeṇa, samayena, asāhasena, samudānayitvā samudānīya śuci dadāti |
by dharma, by proper means, without violence — having accumulated [the gift] rightly, one gives what is pure,
yena na pare sāvadyā bhavanti |
[gives in such a way] that others are not made blameworthy [by accepting it],
vinīya sātma yanmalaṁ sannidhimalaṁ ca dānaṁ dadāti |
having disciplined the stain of stinginess and the stain of hoarding, one gives the gift;
pūrvameva dānātsumanā dadacci daṁści ttaṁ prasādayati |
with glad mind before the giving, with mind clarified during the giving,
yaduta upakāriṣu premṇā, gauraveṇa, bhaktyā dadāti |
namely, to the helpers; with love, respect, and devotion —
yaduta iṣṭeṣu laukikalokāntaraviśeṣaprārthanayā dadāti |
namely, to the dear; with the prayer for worldly and otherworldly distinction —
ebhirākārairato ’sya gṛhiṇo vā, pravrajitasya vā cittālaṁkārārthaṁ, cittapariṣkārārthaṁ |
By these modes — for him, whether householder or renouncer — for the sake of adorning the mind, for the sake of refining the mind,
yogasaṁbhārārthamuttamārthasya prāptaye taddānamanavadyaṁ bhavati |
for the sake of the requisites of yoga, for the attainment of the highest good, that gift becomes blameless.
alpābādhaḥ, ārabdha vīrya jātīyaḥ prājño a lpecchaḥ, saṁtuṣṭaḥ |
of little affliction, of aroused-energy nature, wise, of few desires, content,
supoṣaḥ, suka bha raḥ, dhutaguṇasamanvāgataḥ prāsādiko, mātrajñaḥ |
easily maintained, easily supported, endowed with ascetic qualities [dhutaguṇa], pleasing, knowing measure,
vimuktibahulaḥ chandikaśca kuśaleṣu dharmeṣu |
full of release-aspiration, and willing in wholesome dharmas.
satkṛtya, gurukṛtya, mānayitvā, pūjayitvā, niśritya, viharati |
having honored, esteemed, respected, [and] worshiped, depending on him, he dwells [in practice].
sabrahmacāriṣu, śikṣāyāmavavādānuśāsanyāṁ, pratisaṁstare apramāde, samādhāvevaṁ śrāddho bhavati |
toward co-religionists, toward the training, toward admonition-and-instruction, toward conciliation, toward heedfulness, toward concentration — thus he is of faith.
śāsturantike, vijñānāñca, sabrahmacāriṇāmevamaśaṭho bhavati |
in the presence of the Teacher, the wise, [and his] co-religionists — thus he is non-deceitful.
samayāsādhinyā grahaṇyā samanvāgato bhavati |
he is endowed with an evenly-conditioned stomach,
nātyuṣṇayā, nātiśītayā, avyābādhā dha yā, jātusukhayā yayāsyāśitapītakhāditāsvāditā ni samyakyukhena paripākaṁ gacchantyevamalpābādho bhavati |
not too hot, not too cold, unafflicted, naturally pleasant, by [the function of] which his eaten, drunk, chewed, [and] tasted [foods] are properly digested — thus he is of little affliction.
nikṣiptadhuraḥ kuśaleṣu dharmeṣu dakṣaśca bhavatyanalasa utthānasampannaḥ |
not one who has laid down the burden in wholesome dharmas — skilled, not lazy, endowed with [the capacity for] rising;
vijñānāṁ sabrahmacāriṇāṁ kāyena vaiyāpṛtyamevamārabdhavīryo bhavati |
of bodily service for [his] wise co-religionists — thus he is of aroused energy.
adhandhe ndriyaḥ , amūḍhendriyaḥ, aneḍakaḥ, pratibalaḥ, subhāṣitadurbhāṣitānāṁ dharmāṇāṁ arthamājñātumiti |
of non-dull faculty, non-deluded faculty, alert, capable of understanding the meaning of well-spoken and ill-spoken dharmas,
yāvadbhirguṇaiḥ samanvāgato bhavatyalpecchatāmādiṁ kṛtvā taiḥ parato jñātuṁ na samanveṣate |
Endowed with however many qualities — beginning with the state of few-desires — he does not seek to be known by others [for them]:
kaści cci nme nmāṁ pare na jānīyuḥ, alpeccha ṁ iti vā evaṁ guṇayukta ityevamalpecho bhavati |
‘Let others not know me as of few desires, or as endowed with such qualities.’ Thus he is of few desires.
itaretareṣu cīvarapiṇḍapātena, śayanāsanena tuṣṭo bhavati, saṁtuṣṭaḥ, sa labdhvā cīvaraṁ lūhaṁ vā, praṇītamvā notkaṇṭhati |
With whatever robes, alms-food, [or] lodging [he obtains], he is satisfied, content; whether obtaining inferior or fine robes, he does not long [for more],
yathā cīvaramevaṁ piṇḍapātaṁ taḥ , śayanāsanamevaṁ kathaṁ supoṣo bhavati |
As with robes, so with alms-food [and] lodging. — How is he easily maintained?
na tu pare tadyathā dārakā vā, manuṣyā veti |
not others — such as children or [household] men,
ye vā punaranye a pi kecidyeṣāmarthāya yā yā ya mparyeṣṭimāpadyate |
or others on whose account he would undertake seeking [more],
pare caivaṁ dāyakadānapatayo duṣpoṣyamiti paśye śyeyuḥ n |
and [whom] other donor-patrons would [come to] see as ‘hard to maintain.’
lūhenāpi yāpayatyevaṁ subharo bhavati |
even with inferior he gets along — thus he is easily supported.
piṇḍapātiko bhavati |
He is an alms-food taker [piṇḍapātika],
The ascetic-quality list now brackets local forms rather than importing parallel/normalized labels: piṇḍapātika, sāvadāna-piṇḍapātika, ekāsanika, and naiṣadyika. The sequential alms-food taker corresponds functionally to the better-known sāpadāna-cārin, but the bracket follows the local line.
ekāsanikaḥ, khalu paścādbhaktikaḥ |
a one-seat eater [ekāsanika], an after-meal-only refuser [khalupaścādbhaktika],
traicīvariko, nāmatikaḥ, pānsu pāṁsu kūlikaḥ |
a three-robe wearer [traicīvarika], a felt-wearer [nāmatika], a refuse-rag wearer [pāṁsukūlika],
āraṇyako, vṛkṣamūlikaḥ ābhyavakāśikaḥ |
a forest-dweller [āraṇyaka], a tree-root dweller [vṛkṣamūlika], an open-air dweller [ābhyavakāśika],
śmāśāniko, naiṣadyikaḥ |
a cemetery dweller [śmāśānika], a sitter [naiṣadyika, one who does not lie down],
ta ete piṇḍapātacīvaraśayanāsanamārabhya dvādaśakā dhuta guṇā bhavanti |
These [are] the twelve ascetic qualities, with reference to alms-food, robes, [and] lodging —
The twelve (or thirteen) dhutaguṇa — paiṇḍapātika, sāpadāna-cārin, aikāsanika, khalupaścādbhaktika, traicīvarika, nāmatika, pāṁsukūlika, āraṇyaka, vṛkṣamūlika, ābhyavakāśika, śmāśānika, naiṣadika, yāthāsaṁstarika — match the Pāli dhutaṅga list of the Visuddhimagga II, with terminology and ordering essentially identical. The Yogācāra count of thirteen treats piṇḍapāta and sāpadāna-cāra as distinct; the count of twelve subsumes the second under the first. The functional analysis at 80.1–16 maps each dhutaguṇa onto the specific kind of lust (rāga) it counteracts — a Yogācāra abhidharma move that converts the ascetic list from a catalogue of practices into a typology of antidotes.
tatra piṇḍapātikatvaṁ bhidyamānaṁ dvidhā bhavati |
[Counted as thirteen,] the alms-food-taker quality, when divided, becomes twofold:
prāptapiṇḍapātikaśca, sāvadānapiṇḍapātika ta yā veśyānuveśyakulāni bhikṣitvā, paryaṭitvā paryaṭya , yathālabdhaṁ yathopasampannaṁ piṇḍapātaṁ paribhuṁkte, no tu uccaiḥ śuṇḍāṁ praṇidhāya kulāni upasaṁkrāmati |
[Damaged/Conjectural]: the [plain] alms-food-taker [who eats] as obtained, and the sequential alms-food-taker who, having begged from house to house, from family to family, and having completed the round, enjoys the alms-food as obtained, as suitable — not approaching families with raised expectation [thinking]:
The printed/extracted veśyānuveśya-kulāni is treated as corrupt or noisy in the sequential alms-food context. The practice being defined is the house-to-house alms round (sāvadāna/sāpadāna), not approach to prostitute families; English therefore marks the line conjectural/corrupt and renders the functional sense 'from house to house, from family to family.'
ato a haṁ lapsye, praṇītaṁ khādanīyaṁ, bhojanīyaṁ, yāvadāptaṁ |
‘There I shall obtain fine chewable and edible food, enough to satisfy me.’
tatra piṇḍapātikatvamaviśeṣeṇārabhya dvādaśa bhavanti |
When alms-food-taking is taken without distinction [as a single quality], they become twelve;
ekasminnāsane niṣaṇṇoyāvatparibhoktavyaṁ |
Seated in one [single] seat, however much should be enjoyed,
vyutthitaśca punastasmādāsanānna paribhuṁkte |
once risen from that seat, he does not [again] enjoy [food the same day].
bhojanārthaṁ niṣaṇṇastāvat n na paribhuṁkte |
Seated for a meal, he does not [begin to] enjoy [it]
yāvatā jānāti śakṣyāmi yāpayituṁ |
[i.e.,] until he knows ‘I shall be able to maintain myself [with this much]’;
yataśca punarjānīte na me ata uttari bhojanena kṛtyaṁ bhaviṣyatīti |
when he knows ‘beyond this no further food shall be needful for me,’
tataḥ sarvaṁ parihṛtyārabhate |
then, having put aside everything [else, refusing more], he begins
tribhiśca cīvarairyāpayati, sāṁghāṭinā vā, uttarāsaṁgena, aṁtarvāsena ca |
With [just] three robes he gets along — saṅghāṭi, upper robe, [and] inner robe;
trayāṇāṁ cīvarāṇāmatirekamuttaraṁ na dhārayatyevaṁ trai cīva riko bhavati |
he does not keep more than three robes — thus he is a three-robe wearer.
tricīvaramvā, atirekacīvaramvā sarva tadaurṇikaṁ dhārayati |
three robes or extra robes — all that he wears is woolen,
ucchiṣṭaṁ, rathyāyāmvā, vīthyāmvā, catvare vā, śrṛṁgāṭake vā, pathi vā, utpathevā, uccārasaṁsṛṣṭamvā, prasrāvasaṁsṛṣṭamvā, uccāraprasrāvapūyarudhirakheṭāprakṣitaṁ vā |
discarded — on the road, in the lane, at the crossroads, at a junction, on the path or off-path; mixed with feces, mixed with urine, [or] mingled with feces, urine, pus, blood, [or] mucus —
tato yadaśuci tadapīnaya, sāramādāya, śodhayitvā, sīvitvā, vivarṇīkṛtya dhārayatyevaṁ pānsu pāṁsu kūliko bhavati |
from which he removes what is impure, [and,] taking the [usable] substance, cleansing [it], sewing [it], dyeing [it], wears [it] — thus he is a refuse-rag wearer.
araṇye vanaprasthāni prāntāni śayanāsanāni adhyāvasati |
He dwells in remote forest-thicket lodgings,
yāni vyavakṛṣṭāni grāmanigamānāmevamāraṇyako bhavati |
those distant from villages and market-towns — thus he is a forest-dweller.
kathamābhyavakāśiko bhavati |
How does he become an ābhyavakāśika (open-sky dweller)?
Restored from PDF 2313-2314. The pre-existing JSON had a stitched clause
evaṁ vṛkṣamūliko kathaṁ śmāśāniko bhavati collapsing the end of the vṛkṣamūlika definition with the opening of the śmāśānika definition, dropping the entire ābhyavakāśika (open-sky dweller) definition between them. The dhutaguṇa enumeration of dwelling-places now reads in source order: vṛkṣamūlika → ābhyavakāśika → śmāśānika.śmaśāne vāsaṁ kalpayati yatra mṛtamṛto janakāyaḥ |
He makes his abode in a cemetery, [the place] where the dead are
maṁce vā, pīṭhe vā, tṛṇasaṁstare vā niṣadyayā kālamatināmayati |
On couch, stool, [or] grass-mat, he passes the time [only] by sitting,
no tu maṁcā ma caṁ vā, pīṭhaṁ vā, kuḍyamvā, vṛkṣamūlaṁ vṛkṣamūlamvā, tṛṇasaṁstaramvā,parṇasaṁstaramvā, niśritya pṛṣṭha vā pṛṣṭhaṁ vā , pārśvamvā dadātyevaṁ naiṣadyiko bhavati |
not leaning his back or side against a couch, stool, wall, tree-root, grass-mat, or leaf-mat — thus he is a sitter.
yasmin tṛṇasaṁstare vā, parṇasaṁstare vā śayyāṁ kalpayati |
Wherever — on grass-mat or leaf-mat — he prepares the bed:
tṛṇasaṁstaramvā, parṇasaṁstaramvā sakṛtyañcaiva saṁskṛtaṁ bhavati |
whatever grass-mat or leaf-mat has been once arranged,
abhisaṁskaroti caivaṁ ya yā thāsaṁstariko bhavati |
he [merely] arranges [it as it is] — thus he is an any-bed acceptor.
kenaite dhutaguṇā ucyante tadyathā ūrṇā vā, karpāsaṁ vā, dhutaṁ bhavatyasaṁvṛttamiti |
Why are these called ‘ascetic qualities’ [dhutaguṇa, lit. ‘shaken-off qualities’]? Namely, just as wool or cotton, when shaken [dhuta], becomes loose,
The folk-etymology dhuta-guṇa ← dhuta (shaken, shaken-off): just as wool/cotton becomes loose and workable when shaken, so the mind becomes loose and workable when 'shaken' free of attachment to food, robes, and lodging through these ascetic disciplines. The simile is also found in the Visuddhimagga and is the standard explanation across Buddhist sects for why these are called 'dhutaguṇa.'
laghu ca, karmaṇyaṁ ca, yaduta sūtrābhinirhāre vā, tūlāvahade te tūlābhinirhāre vā |
light, [and] workable — namely for spinning thread or for stuffing cotton —
evameva ihaikatyasya piṇḍapātarāgeṇa piṇḍapāte cittaṁ saktaṁ bhavati |
just so, for someone here, by lust for alms-food the mind is attached to alms-food,
saṁsaktaṁ cīvararāgeṇa śayanāsanarā geṇa śayanāsane cittaṁ saktaṁ bhavati |
joined together [with it]; [and] by lust for robes, lust for lodging, the mind is attached,
sa ebhirdhutaguṇairviśodhayati ṛjūkaroti |
He, by these ascetic qualities, purifies [it], straightens [it],
mṛdukarmaṇyamārjavamāsravamvidheyaṁ yaduta brahmacaryavāsāya tenocyante dhutaguṇā iti |
makes [it] soft, workable, straightforward, controllable — namely for the dwelling of the holy life; therefore they are called ‘ascetic qualities.’
tatra piṇḍapātaprahīṇabhojanarāgasya prahāṇāya ekāsaniko bhavati |
Now, for the abandonment of lust for plentiful food in alms-food, he becomes a one-seat eater.
prabhūtabhojanarāgasya prahāṇāya nāmatiko bhavati |
For the abandonment of lust for plentiful food, he becomes an after-meal refuser.
praṇītacīvararāgasya prahāṇāya nāmatiko bhavati |
For the abandonment of lust for fine robes, he becomes a felt-wearer.
The ascetic-quality antidote list at 80.1–16 now avoids slash-hedges where the Sanskrit is straightforward: praṇīta-cīvara-rāga is rendered consistently as lust for fine robes, not differentiated as 'soft' versus 'many' robes without local evidence. The compound pārśva-sukha-śayana-sukha-rāga is likewise two coordinated comforts, not a side/lying alternative. At 80.11 the root has saṁsarga-rāga ('association-lust'), not the preceding saṁsparśa-rāga ('contact-lust'), matching the forest-dweller's withdrawal from social association. Similarly, varṇa at 40.20 is complexion, dhārayati at 75.11 is keeping more than three robes, and apratigupta-bhojī at 80.45 is eating openly as a sharer.
praṇītacīvararāgasya prahāṇāya traicīvariko bhavati |
For the abandonment of lust for fine robes, he becomes a three-robe wearer.
cīvare mṛdusaṁsparśarāgasya prahāṇāya pānsu pāṁsu kūliko bhavati |
For the abandonment of lust for soft-contact robes, he becomes a refuse-rag wearer.
tatra saṁsargarāgasya prahāṇāya āraṇyako bhavati |
Now, for the abandonment of association-lust, he becomes a forest-dweller.
pratiśrayarāgasya prahāṇāya vṛkṣamūlikaḥ āmyavakāśikaḥ |
For the abandonment of shelter-lust, he becomes a tree-root dweller [or] an open-air dweller,
api ca śmāśānikatvaṁ middhena rāgasya prahāṇāya bhavati |
Moreover, cemetery-dwelling is [also] for the abandonment of lust [arising] through torpor.
pārśvasukhaśayanāsanasukharāgasya prahāṇāya naiṣadyiko bhavati |
For the abandonment of lust for side-comfort and lying-down comfort, he becomes a sitter.
āstaraṇapratyāstaraṇopacchāda na rāgasya prahāṇāya yāthāsāṁstariko bhavatyevaṁ dhutaguṇa samanvāgato bhavati |
For the abandonment of lust for spread, coverlet, [and] covering, he becomes an any-bed acceptor. — Thus he is endowed with ascetic qualities.
prāsādikenāti bhi kramapratikrameṇa samanvāgato bhavatyālokitavyalokitena saṁjimita sāṁmiṁjita prasāritena sāṁghāṭīcīvarapātradhāraṇenaivaṁ prāsādiko bhavati |
He is endowed with pleasing setting-forth-and-returning, looking ahead, looking around, bending and stretching, [and] wearing of saṅghāṭi, robes, [and] bowl — thus he is pleasing.
iha śrāddhā brāhmaṇagṛhapatayo vyarthaṁ pracārayati |
When faithful brāhmaṇa-householders provide for him as one gone forth —
yaduta cīvara piṇḍapāta śayanāsanaglānapratyayabhaiṣajyapariṣkāraistatra pratigra heṇa mātrāṁ jānāti |
namely with robes, alms-food, lodging, medicine, [and other] requisites — in receiving them, he knows the measure.
kathaṁ satpuruṣadharmasamanvāgato bhavati |
How is he endowed with the dharmas of noble persons?
uccakulapravrajito vā sannāḍhyakulapravrajito vā, abhirūpo vā, darśanīyaḥ, prāsādiko, bahuśrutopakaraṇenopetaḥ |
Gone forth from a high family, or from a wealthy family, handsome, well-favored to see, pleasing, much-learned, endowed with abundant requisites,
anyatamānyatamasya vā jñānamātrasya darśanamātrakasparśavihāra sārthakasya lābhī sannetenātmānamutkarṣayati |
[Damaged/Conjectural]: [or being] a gainer of some kind of mere knowledge, mere vision, [or] mere ease-of-contact dwelling — by these he does not exalt himself,
The extracted root reads etenātmānam utkarṣayati | parāṁś ca paṁsayati without negators, but that would make this a self-exalting, other-disparaging person precisely in the definition of being endowed with the dharmas of noble persons. The expected reading is na ... na ...; English restores the negative sense and marks the line [Damaged/Conjectural].
dharmānudharmapratipanno bhavatyevaṁ satpuruṣadharmasamanvāgato kathaṁ paṇḍitaliṁgasamanvāgato bhavati |
he practices Dharma in accordance with Dharma — thus he is endowed with the dharmas of noble persons. — How is he endowed with the marks of the wise?
karmalakṣaṇo bālaḥ, karmalakṣaṇaḥ paṇḍitaḥ |
The fool is action-marked, [and] the wise [too] is action-marked.
yathākathamiti bālo duścintitacintī bhavati |
How [so]? The fool is an ill-thought-out thinker,
durbhāṣitabhāṣī, duṣkṛtakarmakārī, paṇḍitaḥ punaḥ sucintitacintī bhavati |
an ill-spoken speaker, an ill-done-doer. The wise, on the other hand, is a well-thought-out thinker,
śītasyoṣṇasya jighatsāyā ḥ , pipāsāyāḥ, daṁśakamaśakavātātapasarīsṛpasaṁsparśānāṁ ṇāṁ , parato duruktānāṁ, durāgatānāṁ, vacanapathānāṁ |
Of cold, heat, hunger, thirst, gnats, mosquitoes, wind, sun, [and] creeping creatures’ contacts; of ill-spoken [words] from others, of ill-arrived [hardships], [and] of [hostile] paths of speech;
śārīrikāṇāṁ vedanānāṁ, duḥkhānāṁ, tīvrāṇāṁ, kharāṇāṁ, kaṭukānāṁ, amana āpānāṁ prāṇahāriṇīnāṁ kṣamo bhavatyadhivāsanajātīyaḥ |
of bodily feelings — painful, intense, harsh, biting, disagreeable, life-threatening — he is patient, of accommodating nature.
yathāpi tanmaitreṇa kāya karmaṇā samanvāgato bhavati |
When [he is] endowed with friendly bodily action,
maitreṇa vākkarmaṇā, maitreṇa manaskarmaṇā, śāsturantike vijñānāṁ ca, sabrahmacāriṇāṁ, sādhāraṇaparibhogī ca bhavatyaparibhogī ca |
with friendly verbal action, [and] friendly mental action — in the presence of the Teacher, the wise, [and his] co-religionists — [being] a sharer of common enjoyments and not a separate-enjoyer,
lābhairdhārmikairdharmapratilabdhaiḥ, pātragataiḥ, pātraparyāpannaiḥ śīlasāmānyagataśca bhavati |
with gains lawful, Dharma-obtained, [whatever is] bowl-gone or bowl-included [he shares]; [he is] sharing in virtue
sa ebhiḥ ṣaḍbhiḥ saṁrajanīyairdharmaiḥ saṁraṁjanīyairdharmaiḥ samanvāgataḥ priyakaraṇairgurukaraṇairsthavādakaraṇaiḥ sukhasaṁvāsyo bhavati |
He, endowed with these six conciliatory dharmas — making one dear, respected, [and] esteemed — becomes pleasant to live with,
The ṣaṭ-sāmīcī-dharma (six conciliatory dharmas) — friendly bodily action, friendly verbal action, friendly mental action, sharing in gains (open-eating at meals), sharing in virtue [śīla-sāmānyatā], and sharing in view [dṛṣṭi-sāmānyatā] — are the standard list of the six sāraṇīya-dhamma (Pāli) / sāmīcī-dharma (Skt.) of conciliatory living. Identical in Pāli AN 6.11–12 and across Yogācāra sources, defining the conditions of harmonious saṅgha life.
vigatabhṛkuṭirbhavatyuttānamukhavarṇaḥ, smitasārddhaṁgamaḥpūrvābhibhāṣī |
Free from frowning, of open-faced complexion, accompanied by a smile, the first to greet,
saṁgrahaśīlaḥ |
of welcoming disposition [saṁgraha-śīla],
Saṁgraha-śīla here describes an approachable, welcoming disposition in the definition of being lovely (peśala). The previous bracket pūrva-saṅgāhika was not local to the line. Ātta-santāna at 78.58 is taken functionally as composed or gathered bearing, rather than the literal but opaque 'well-bound continuum.'
sa ebhidharmaiḥ samanvāgato dharmakāmo bhavati |
He, endowed with these dharmas, is desirous of Dharma,
na sa māropikayā mithyādṛṣṭyā samanvāgato bhavati |
He is not endowed with the wrong view of superimposing [what does not exist],
asantaṁ dharmaṁ na samāropayati |
what is not the Dharma he does not superimpose [onto Dharma],
kathitaṁ kātheyaṁ, civā hnā kṣaraṁ, cihnapadavyaṁjanaṁ, lokāyatapratisaṁyuktaṁ |
of speech and chatter — letters, signs, words, [and] phrases connected with worldly doctrine —
na te na dayate, na tena prīyate, tena cātmadaṁ vā nyī cī varaṁ dhārayati |
[Damaged/Conjectural]: he does not delight in it, does not take pleasure in it; on this account he wears a self-disciplining robe.
The printed/root tena cātmadaṁ vā nyī cī varaṁ dhārayati is visibly corrupt, but cīvaraṁ dhārayati is recoverable. The English gives the likely functional sense, 'wears a self-disciplining robe,' treating the phrase as related to self-taming (ātma-dama) and marking the line conjectural/corrupt rather than preserving the unresolved vow/robe slash hedge.
gṛhasthaiḥ sārdhaṁ, saṁsargaṁ parivarjayanti yati |
Association with householders he avoids —
sāme tato nidānaṁ bhaviṣyatyanekaparyāyeṇa vyākṣepād vyāpāro vā, teṣāmvā punarvipariṇāmādanyathībhāvādutpatsyante śokaparidevaduḥkhadaurmanasyopāyāsā iti |
[knowing:] ‘on account of which there will arise, in many modes, scatter [and] busyness; or, through their further change, [their] becoming otherwise, will arise sorrow, lamentation, suffering, dejection, distress.’
utpannotpannāṁśca kleśopakleśānnādhivāsayati |
And the defilements and secondary defilements as they arise he does not accommodate,
prajahāti, vinodayati, vyantīkaroti |
[but] abandons, dispels, [and] puts an end to [them],
sā tan me ato nidānamutpadyate dṛṣṭadhārmikaṁ vā duḥkhaṁ, sāmparāyikaṁ veti |
[thinking:] ‘lest from that, on that account, there arise either present-life suffering or future-life suffering.’
śraddhodayaṁ ca na vinipātayati |
And he does not let the [donors’] arising of faith fall away [through misconduct].
abhraṣṭavrataḥ, śraddhādeyaṁ paribhuṅkte |
of unfallen vow, he enjoys what is given in faith,
praticchannakalyāṇo vivṛtapāpakaḥ |
a concealer of [his own] good, a revealer of [his own] evil.
paradoṣāntaskhaliteṣu nābhogaḥ saṁvidya te cāpattirnāpadyate |
In others’ faults and slip-ups he does not engage; he does not fall into transgression,
āpannaśca laghu laghveva yathādharmaṁ pratikaroti |
and if fallen, lightly very lightly he makes amends according to Dharma.
itikaraṇīyeṣu ca dakṣo bhavatyanalasaḥ, svayaṁkārī, na parataḥ kāyaparicaryāṁ paryeṣate |
In duties to be done he is skilled, non-lazy, a self-doer, not seeking bodily service from others.
buddhānāṁ ca buddhaśrāvakāṇāṁ ca, acintyamanubhāvaṁ, gaṁbhīrāṁ ca deśanāmadhimucyate |
And he has confident conviction in the inconceivable greatness of the Buddhas and Buddha-disciples, and in the deep teaching,
tathāgatā eva janakāḥ paśyakā draṣṭāro nāhamiti |
‘The Tathāgatas alone are the knowers, seers, beholders — not I.’
dṛṣṭvā na ca svayaṁ dṛṣṭiparāmarśasthāyī bhavatyasamaṁjasagrāhī, duḥpratiniḥsargamaṁntrī |
Having seen thus, he does not himself become fixed in view-clinging, a wrong-grasper, [or] one whose counsel is hard to relinquish.
sa ebhirguṇairyuktaḥ, evaṁ vihārī, evaṁ śikṣamāṇaḥ, śramaṇālaṁkāreṇālaṁkṛtaḥ śobhate, tadyathā kaścideva puruṣaḥ yuvā, mananajātīyaḥ, kāmopabhogī, snātānuliptaḥ |
He, endowed with these qualities, so dwelling, so training, adorned with the ornament of the recluse, shines — just as some young man of vital nature, an enjoyer of sense-pleasures, bathed and anointed,
The closing simile — the well-adorned young man — picks up and inverts the ornament-simile from 12.22–29 (where virtue is contrasted with worldly ornaments that fail in old age and misfortune): there, worldly ornaments fail and only virtue endures; here, the worldly ornament succeeds as a comparison-vehicle precisely because the disciple's recluse-ornament is its true, non-decaying analogue. The two passages function as inclusio at the opening and close of the saṁbhāra-section.
avavādavastuprāvṛtaḥ |
[Damaged/Conjectural: clothed in clean garments],
The printed/root avavādavastuprāvṛtaḥ is likely corrupt in the ornament simile. The surrounding sequence is the stock image of a young man 'bathed and anointed, clothed, adorned with ornaments'; the expected phrase is probably avadāta-vastra-prāvṛtaḥ ('clothed in clean/bright garments') or a close equivalent. The previous 'approved [/finely-chosen] clothing' read avavāda as approval/instruction and does not fit the simile. The English is therefore marked conjectural/corrupt.
tadyathā harṣairvā, keyūrairvā, aṁgulimudrikayā vā, jātarūparajatamālayā vā |
namely with necklaces, bracelets, ring on the finger, or garland of gold and silver —
evameva sa vividhaiḥ śramaṇālaṁkārairguṇairalaṁkṛto |
just so he, adorned with the various recluse-ornament qualities,
syādātmaparasampatticchandaḥ śīlendriyastathā |
Endowment-from-self, endowment-from-others, [wholesome dharma-]desire, virtue, sense-faculty [restraint],
The closing uddāna (summary verse) is in śloka meter; English here drops the meter and adds bracketed clarifications so the verse remains a list-pointer rather than a freestanding statement. Verses 82–83 enumerate the twelve saṁbhāras of the chapter (with kalyāṇamitratā implicit under parasampat); verses 84–85 enumerate the qualities of the recluse-ornament treated in sections 73–80.
bhojanaṁ caiva jāgaryā saṁprajānadvihāritā |
food, wakefulness, dwelling with full awareness,
caiva tathā śravaṇacintanā saddharmaśravaṇacintanā |
and likewise hearing-and-reflection on the true dharma,
anantarāyastyāgaśca alaṁkāreṇa paścimaḥ |
non-obstacle, generosity, and the ornament [of the recluse] last.
śraddhā aśaṭhaḥ alpābādhavīrya prajñā alpecchatā saṁtuṣṭiḥ supoṣatā |
Faith, non-deceit, little affliction, energy, wisdom, few desires, contentment, ease of being cared for,
subharatā dhutaprāṇādikamātratā kṣānti ḥ saurabhyapeśalā |
ease of support, the ascetic qualities, pleasingness, knowing-measure, patience, gentleness, loveliness.
yogācārabhūmau śrāvakabhūmisaṁgṛhītāyāṁ prathamaṁ yogasthānaṁ |
[Here ends] the first yoga-position, comprised within the Śrāvakabhūmi of the Yogācārabhūmi.
Closing colophon for the entire Yogasthāna I — not just the naiṣkramyabhūmi. The Sanskrit accusative prathamaṁ yogasthānaṁ leaves the verb implicit (samāptam, 'is completed'); rendered here with a bracketed gloss. The same colophon-form repeats at the close of YS II, III, and IV in the source.