Difference between revisions of "Vasubandhu’s Triṃśikā-kārikā, ‘Thirty Verses’ draft translation by Sāgaramati"
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| − | [1] The metaphor of atman and dharmas, which occurs in diverse ways, is a transformation of vijhana. And that transformation is threefold: | + | [1] The {{Wiki|metaphor}} of [[atman]] and [[dharmas]], which occurs in diverse ways, is a [[transformation]] of [[vijhana]]. And that [[transformation]] is threefold: |
| − | [2] Maturation (vipdkaj what is called | + | [2] Maturation (vipdkaj what is called ‘{{Wiki|mentation}}’ ([[manana]]), and the [[cognition]] (vijhapti) of [[objects]]. Among these the [[vijhana]] that is ‘{{Wiki|maturation}}’ is called the ‘repository’ ([[alaya]]), which is all the [[seeds]] ([[bijas]]). |
| − | [3] And that (alaya) possesses a subliminal (asamvidita) cognition of place (sthana), which it grasps at (upadi). It is always accompanied by contact (sparsa), attention (manaskdra), sensation (vedand). apperception (sanijhd). and intention (cetana). | + | [3] And that ([[alaya]]) possesses a {{Wiki|subliminal}} (asamvidita) [[cognition]] of place ([[sthana]]), which it [[grasps]] at (upadi). It is always accompanied by [[contact]] ([[sparsa]]), [[attention]] (manaskdra), [[sensation]] (vedand). {{Wiki|apperception}} (sanijhd). and [[intention]] ([[cetana]]). |
| − | [4] The alaya "s feeling-tone is indifference (upeksa), it is unobstructed (nivrta) and [karmically] undetermined (avyakrta). The same is true of contact, etc. It flows on like a river in spate. | + | [4] The [[alaya]] "s feeling-tone is [[indifference]] ([[upeksa]]), it is unobstructed (nivrta) and [[[karmically]]] [[undetermined]] ([[avyakrta]]). The same is true of [[contact]], etc. It flows on like a [[river]] in spate. |
| − | [5] The cessation of this | + | [5] The [[cessation]] of this ‘{{Wiki|stream}}’ takes place when one attains [[Arhantship]]. With the [[alaya]] as support (asritya), there originates the [[vijhana]] called [[manas]], which has the [[alaya]] as its [[object]]. It has the [[nature]] of ‘{{Wiki|mentation}}’. |
| − | [6] [Manas is] always accompanied by four afflictions (klesas), which are obstructing, but karmically undetermined. They are known as | + | [6] [[[Manas]] is] always accompanied by four [[afflictions]] ([[klesas]]), which are obstructing, but [[karmically]] [[undetermined]]. They are known as ‘[[self-view]] ([[atmadrsti]]), [[self-delusion]] (atmamoha), [[self-conceit]] (atmamana), and [[self-love]] (dtmasnehaY. |
| − | [7] Wherever it [the manas} is produced, so too are the others such as contact, etc. [But] it does not [exist] in the Arhant. Nor does it exist in the attainment of cessation (nirodha-samapatti), nor in the supra-mundane (lokottara) path. | + | [7] Wherever it [the [[manas]]} is produced, so too are the others such as [[contact]], etc. [But] it does not [[[exist]]] in the [[Arhant]]. Nor does it [[exist]] in the [[attainment of cessation]] ([[nirodha-samapatti]]), nor in the [[supra-mundane]] ([[lokottara]]) [[path]]. |
| − | [8] This is the second transformation. The third is sixfold. The perception (upalahdhi) of the six sense objects is of two kinds, either wholesome (kusala) or unwholesome (akusala). | + | [8] This is the second [[transformation]]. The third is sixfold. The [[perception]] (upalahdhi) of the [[six sense objects]] is of two kinds, either [[wholesome]] ([[kusala]]) or [[unwholesome]] ([[akusala]]). |
| − | [9] It is associated with the omnipresent (sarvatraga), object-determining (viniyata), and skilful mental events (caittas), as well as the afflictions (klesas) and secondary afflictions (upaklesas). The feeling-tone can be of three kinds. | + | [9] It is associated with the {{Wiki|omnipresent}} ([[sarvatraga]]), [[object-determining]] ([[viniyata]]), and [[skilful]] [[mental events]] ([[caittas]]), as well as the [[afflictions]] ([[klesas]]) and secondary [[afflictions]] ([[upaklesas]]). The feeling-tone can be of three kinds. |
| − | [10] Beginning with contact, etc. [the omnipresent caittas}, then interest, determination, memory, concentration, discernment [the object-determining caittas}, followed by confidence (sraddha), conscience (hri), sense of shame (apatrapa), | + | [10] Beginning with [[contact]], etc. [the {{Wiki|omnipresent}} [[caittas]]}, then [[interest]], [[determination]], [[memory]], [[concentration]], [[discernment]] [the [[object-determining]] [[caittas]]}, followed by [[confidence]] ([[sraddha]]), {{Wiki|conscience}} (hri), [[sense of shame]] ([[apatrapa]]), |
| − | [11] the three beginning with non-attachment (alobha), vigour (vlrya), serenity (prasrabdhi), alertness (apramadha), non-violence (ahimsa), which make up the skilful; [then the] afflictions (klesas)-. greed (raga), enmity (pratigha). confusion (mudha), | + | [11] the three beginning with [[non-attachment]] ([[alobha]]), [[vigour]] (vlrya), [[serenity]] ([[prasrabdhi]]), [[alertness]] (apramadha), [[non-violence]] ([[ahimsa]]), which make up the [[skilful]]; [then the] [[afflictions]] ([[klesas]])-. [[greed]] ([[raga]]), [[enmity]] ([[pratigha]]). [[confusion]] (mudha), |
| − | [12] conceit (mana), views (drs), and indecision (vicikitsa), [the upaklesas} rage (krodha), resentment (upanahana), slyness (mraksa), spite (pradasa), jealousy (trsyatha), avarice (matsarya), together with deceit (may a), | + | [12] [[conceit]] ([[mana]]), [[views]] (drs), and indecision ([[vicikitsa]]), [the [[upaklesas]]} [[rage]] ([[krodha]]), [[resentment]] (upanahana), slyness ([[mraksa]]), spite ([[pradasa]]), [[jealousy]] (trsyatha), [[avarice]] ([[matsarya]]), together with [[deceit]] (may a), |
| − | [13] dishonesty (sathya), intoxication (mada), violence (vihimsa), lack of conscience (ahrl), lack of shame (atrapa), rigidity (styana), ebullience (uddhava), lack of confidence (asraddhya), laziness (kausidya), heedlessness (pramada), unmindfulness (musitd smrti), | + | [13] [[dishonesty]] ([[sathya]]), [[intoxication]] ([[mada]]), [[violence]] ([[vihimsa]]), lack of {{Wiki|conscience}} (ahrl), [[lack of shame]] ([[atrapa]]), rigidity ([[styana]]), [[ebullience]] ({{Wiki|uddhava}}), lack of [[confidence]] ([[asraddhya]]), [[laziness]] ([[kausidya]]), heedlessness ([[pramada]]), unmindfulness (musitd [[smrti]]), |
| − | [14] desultoriness (viksepa), lack of clarity (asamprajanya), anxiety (kaukrtya) and sloth (middha), and initial (vitarka) and applied thought (vicara). These are the associated afflictions (upaklesa) and the [last] two pairs are two-fold. | + | [14] desultoriness ([[viksepa]]), lack of clarity ([[asamprajanya]]), [[anxiety]] ([[kaukrtya]]) and [[sloth]] ([[middha]]), and initial ([[vitarka]]) and [[applied thought]] ([[vicara]]). These are the associated [[afflictions]] (upaklesa) and the [last] two pairs are two-fold. |
| − | [15] The production of the five vijhdnas arises according to conditions in the root-vijhana [the alaya}-, these vijhdnas [arise sometimes] together, [sometimes] just like ocean waves. | + | [15] The production of the five vijhdnas arises according to [[conditions]] in the root-vijhana [the [[alaya]]}-, these vijhdnas [arise sometimes] together, [sometimes] just like ocean waves. |
| − | [16] The mano-vijhana arises at all times, except for the asamjhika [beings], those in the two samapattis, those in states of torpor and stupefaction, or who are unconscious. | + | [16] The mano-vijhana arises at all times, except for the asamjhika [[[beings]]], those in the two [[samapattis]], those in states of [[torpor]] and stupefaction, or who are [[unconscious]]. |
| − | [17] This transformation of vijnana is a [mental] constructing (vikalpa). Whatever is constructed, that therefore does not exist [in itself]. Thus all this is cognition-only (vijhapti-mdtra). | + | [17] This [[transformation]] of [[vijnana]] is a [[[mental]]] constructing ([[vikalpa]]). Whatever is [[constructed]], that therefore does not [[exist]] [in itself]. Thus all this is [[cognition-only]] (vijhapti-mdtra). |
| − | [18] [The alaya-] Vijnana is indeed all the seeds; transformation [takes place in] such and such a way. It proceeds from the power of reciprocal [influence], by which this and that construction (vikalpa) is generated. | + | [18] [The [[alaya]]-] [[Vijnana]] is indeed all the [[seeds]]; [[transformation]] [takes place in] such and such a way. It proceeds from the power of reciprocal [influence], by which this and that construction ([[vikalpa]]) is generated. |
| − | [19] The residual impressions (vasana) of actions, together with the residual impressions of the twofold grasping, create other vipakas [after] the former vipakas are exhausted, | + | [19] The residual [[impressions]] ([[vasana]]) of [[actions]], together with the residual [[impressions]] of the twofold [[grasping]], create other vipakas [after] the former vipakas are exhausted, |
| − | [20] By such and such constructing (vikalpa), such and such a thing is constructed. As a truly existing [thing] it does not exist - it is only the Imagined (parikalpita). | + | [20] By such and such constructing ([[vikalpa]]), such and such a thing is [[constructed]]. As a truly [[existing]] [thing] it does not [[exist]] - it is only the [[Imagined]] ([[parikalpita]]). |
| − | [21] The self-nature (svabhava) of the Other-Dependent (paratantra) [= pratitya-samutpada] is a construction (vikalpa) that arises [in dependence] upon conditions. However, the Perfected (parinispanna) is always free from the former [i.e. svabhava], | + | [21] The [[self-nature]] ([[svabhava]]) of the Other-Dependent ([[paratantra]]) [= [[pratitya-samutpada]]] is a construction ([[vikalpa]]) that arises [in [[dependence]]] upon [[conditions]]. However, the Perfected ([[parinispanna]]) is always free from the former [i.e. [[svabhava]]], |
| − | [22] For this very reason, the Other-Dependent is neither other, nor not other than the Perfected. It is said to be like impermanence, etc. - when this [Other-Dependent] is not seen, that [Perfected] will not be seen [or vice versa?] | + | [22] For this very [[reason]], the Other-Dependent is neither other, nor not other than the Perfected. It is said to be like [[impermanence]], etc. - when this [Other-Dependent] is not seen, that [Perfected] will not be seen [or [[vice versa]]?] |
| − | [23] The self-naturelessness (nihsvabhavata) of all dharmas was taught in connection with the threefold self-naturelessness of the threefold self-nature. | + | [23] The self-naturelessness ([[nihsvabhavata]]) of all [[dharmas]] was [[taught]] in [[connection]] with the threefold self-naturelessness of the threefold [[self-nature]]. |
| − | [24] The first is without self-nature (nihsvabhava) by its very character; the second is [by definition] without self-existence (na svayambhava)', and the third is the very state of the absence of self-nature. | + | [24] The first is without [[self-nature]] ([[nihsvabhava]]) by its very [[character]]; the second is [by [[definition]]] without self-existence (na svayambhava)', and the third is the very [[state]] of the absence of [[self-nature]]. |
| − | [25] The ultimate [nature] of [all] dharmas is also Suchness (tathata), because its nature is always just as it is. It is just the state of cognition-only (vijhapti-mdtra). | + | [25] The [[Wikipedia:Absolute (philosophy)|ultimate]] [[[nature]]] of [all] [[dharmas]] is also [[Suchness]] ([[tathata]]), because its [[nature]] is always just as it is. It is just the [[state]] of [[cognition-only]] (vijhapti-mdtra). |
| − | [26] As long as the mind does not abide in the state of cognition-only, the latent disposition (anusaya) of the twofold grasping (graha-dvaya) will not cease. | + | [26] As long as the [[mind]] does not abide in the [[state]] of [[cognition-only]], the latent disposition ([[anusaya]]) of the twofold [[grasping]] (graha-dvaya) will not cease. |
| − | [27] Placing something before one and saying: ‘Just this is cognition- | + | [27] Placing something before one and saying: ‘Just this is [[cognition-only]]’, one does not abide in [[cognition-only]], because this is also seizing [an [[object]]]. |
| − | [28] When that very vijnana does not seize an object, then it remains in the state of cognition- only. which is the non-existence of [an object] to be grasped due to non-grasping. | + | [28] When that very [[vijnana]] does not seize an [[object]], then it remains in the [[state]] of [[cognition]]- only. which is the [[non-existence]] of [an [[object]]] to be grasped due to non-grasping. |
| − | [29] This [state] is unthinkable (acitta), ungraspable (anupalambha), is supermundane (lokottara) knowledge, the revolution of the basis (asrayasya paravrtti) due to the abandonment of the twofold impediment [i.e. klesavarana and jneyavarana], | + | [29] This [[[state]]] is [[unthinkable]] ([[acitta]]), ungraspable ([[anupalambha]]), is [[supermundane]] ([[lokottara]]) [[knowledge]], the [[revolution of the basis]] (asrayasya [[paravrtti]]) due to the [[abandonment]] of the twofold impediment [i.e. [[klesavarana]] and [[jneyavarana]]], |
| − | [30] It is inconceivable (acintya), beneficent, the element (dhatu) without defilement (anasrava), lasting (dhruva). This is the | + | [30] It is [[inconceivable]] ([[acintya]]), beneficent, the [[element]] ([[dhatu]]) without [[defilement]] ([[anasrava]]), lasting ([[dhruva]]). This is the ‘[[body]]’ of [[liberation]] (vimukti-kaya), which is [[blissful]], called the [[Dharma]] of the [[Mahamuni]]. |
Latest revision as of 19:00, 5 February 2020
[1] The metaphor of atman and dharmas, which occurs in diverse ways, is a transformation of vijhana. And that transformation is threefold:
[2] Maturation (vipdkaj what is called ‘mentation’ (manana), and the cognition (vijhapti) of objects. Among these the vijhana that is ‘maturation’ is called the ‘repository’ (alaya), which is all the seeds (bijas).
[3] And that (alaya) possesses a subliminal (asamvidita) cognition of place (sthana), which it grasps at (upadi). It is always accompanied by contact (sparsa), attention (manaskdra), sensation (vedand). apperception (sanijhd). and intention (cetana).
[4] The alaya "s feeling-tone is indifference (upeksa), it is unobstructed (nivrta) and [[[karmically]]] undetermined (avyakrta). The same is true of contact, etc. It flows on like a river in spate.
[5] The cessation of this ‘stream’ takes place when one attains Arhantship. With the alaya as support (asritya), there originates the vijhana called manas, which has the alaya as its object. It has the nature of ‘mentation’.
[6] [[[Manas]] is] always accompanied by four afflictions (klesas), which are obstructing, but karmically undetermined. They are known as ‘self-view (atmadrsti), self-delusion (atmamoha), self-conceit (atmamana), and self-love (dtmasnehaY.
[7] Wherever it [the manas} is produced, so too are the others such as contact, etc. [But] it does not [[[exist]]] in the Arhant. Nor does it exist in the attainment of cessation (nirodha-samapatti), nor in the supra-mundane (lokottara) path.
[8] This is the second transformation. The third is sixfold. The perception (upalahdhi) of the six sense objects is of two kinds, either wholesome (kusala) or unwholesome (akusala).
[9] It is associated with the omnipresent (sarvatraga), object-determining (viniyata), and skilful mental events (caittas), as well as the afflictions (klesas) and secondary afflictions (upaklesas). The feeling-tone can be of three kinds.
[10] Beginning with contact, etc. [the omnipresent caittas}, then interest, determination, memory, concentration, discernment [the object-determining caittas}, followed by confidence (sraddha), conscience (hri), sense of shame (apatrapa),
[11] the three beginning with non-attachment (alobha), vigour (vlrya), serenity (prasrabdhi), alertness (apramadha), non-violence (ahimsa), which make up the skilful; [then the] afflictions (klesas)-. greed (raga), enmity (pratigha). confusion (mudha),
[12] conceit (mana), views (drs), and indecision (vicikitsa), [the upaklesas} rage (krodha), resentment (upanahana), slyness (mraksa), spite (pradasa), jealousy (trsyatha), avarice (matsarya), together with deceit (may a),
[13] dishonesty (sathya), intoxication (mada), violence (vihimsa), lack of conscience (ahrl), lack of shame (atrapa), rigidity (styana), ebullience (uddhava), lack of confidence (asraddhya), laziness (kausidya), heedlessness (pramada), unmindfulness (musitd smrti),
[14] desultoriness (viksepa), lack of clarity (asamprajanya), anxiety (kaukrtya) and sloth (middha), and initial (vitarka) and applied thought (vicara). These are the associated afflictions (upaklesa) and the [last] two pairs are two-fold.
[15] The production of the five vijhdnas arises according to conditions in the root-vijhana [the alaya}-, these vijhdnas [arise sometimes] together, [sometimes] just like ocean waves.
[16] The mano-vijhana arises at all times, except for the asamjhika [[[beings]]], those in the two samapattis, those in states of torpor and stupefaction, or who are unconscious. [17] This transformation of vijnana is a [[[mental]]] constructing (vikalpa). Whatever is constructed, that therefore does not exist [in itself]. Thus all this is cognition-only (vijhapti-mdtra).
[18] [The alaya-] Vijnana is indeed all the seeds; transformation [takes place in] such and such a way. It proceeds from the power of reciprocal [influence], by which this and that construction (vikalpa) is generated.
[19] The residual impressions (vasana) of actions, together with the residual impressions of the twofold grasping, create other vipakas [after] the former vipakas are exhausted,
[20] By such and such constructing (vikalpa), such and such a thing is constructed. As a truly existing [thing] it does not exist - it is only the Imagined (parikalpita). [21] The self-nature (svabhava) of the Other-Dependent (paratantra) [= pratitya-samutpada] is a construction (vikalpa) that arises [in dependence] upon conditions. However, the Perfected (parinispanna) is always free from the former [i.e. svabhava],
[22] For this very reason, the Other-Dependent is neither other, nor not other than the Perfected. It is said to be like impermanence, etc. - when this [Other-Dependent] is not seen, that [Perfected] will not be seen [or vice versa?]
[23] The self-naturelessness (nihsvabhavata) of all dharmas was taught in connection with the threefold self-naturelessness of the threefold self-nature.
[24] The first is without self-nature (nihsvabhava) by its very character; the second is [by definition] without self-existence (na svayambhava)', and the third is the very state of the absence of self-nature.
[25] The ultimate [[[nature]]] of [all] dharmas is also Suchness (tathata), because its nature is always just as it is. It is just the state of cognition-only (vijhapti-mdtra).
[26] As long as the mind does not abide in the state of cognition-only, the latent disposition (anusaya) of the twofold grasping (graha-dvaya) will not cease.
[27] Placing something before one and saying: ‘Just this is cognition-only’, one does not abide in cognition-only, because this is also seizing [an object].
[28] When that very vijnana does not seize an object, then it remains in the state of cognition- only. which is the non-existence of [an object] to be grasped due to non-grasping.
[29] This [[[state]]] is unthinkable (acitta), ungraspable (anupalambha), is supermundane (lokottara) knowledge, the revolution of the basis (asrayasya paravrtti) due to the abandonment of the twofold impediment [i.e. klesavarana and jneyavarana],
[30] It is inconceivable (acintya), beneficent, the element (dhatu) without defilement (anasrava), lasting (dhruva). This is the ‘body’ of liberation (vimukti-kaya), which is blissful, called the Dharma of the Mahamuni.
