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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 10
adyāḥ sparśādayaḥ chandādhimokṣasmṛtayaḥ saha | samādhidhībhyāṃ niyatāḥ śraddhātha hrīr apatrapā
Translation. The first-listed—the omnipresent factors (sarvatraga)—are contact and the rest;
aspiration (chanda), resolve (adhimokṣa), and mindfulness (smṛti), together
with concentration (samādhi) and discernment (dhī), are the determinate factors (niyata, the viniyata class).
Next: faith (śraddhā), shame (hrī), and embarrassment (apatrapā).
Grammar check: 10 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| adyāḥ | adya | pass |
| sparśādayaḥ | sparśādi | pass |
| chandādhimokṣasmṛtayaḥ | chandādhimokṣasmṛti | pass |
| saha | saha | pass |
| samādhidhībhyām | samādhidhī | pass |
| niyatāḥ | niyata | pass |
| śraddhā | śraddhā | pass |
| atha | atha | pass |
| hrīḥ | hrī | pass |
| apatrapā | apatrapā | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Sthiramati's commentary; the deciding lines are quoted below each decision.
Interpret adyāḥ according to Sthiramati’s ādyāḥ as ‘the first-listed,’ namely the omnipresent mental factors, rather than as a verb of ad or as ‘today’s.’→ The first-listed—the omnipresent factors
trbh [496]ādau nirdiṣṭatvād ādyāḥ sarvatragā ity arthaḥ
Because they were indicated at the beginning, they are ‘the first’; the meaning is ‘the omnipresent factors.’
trbh [502, 503, 504]sparśamanaskārādayaḥ pañca dharmāḥ sarvacittam anugacchantīti sarvatragāḥ
tathā hy eta ālayavijñāne kliṣṭe manasi pravṛttivijñāneṣu cāviśeṣeṇa
pravartante
The five factors beginning with contact and mental application accompany every mind and are therefore omnipresent. Thus they occur without distinction in the store consciousness, the afflicted mind, and the active consciousnesses.
Analyze sparśādayaḥ as a bahuvrīhi whose referents have contact as their first member, not merely as an opaque expression meaning ‘contact, etc.’→ Bahuvrīhi, sparśaḥ ādiḥ yeṣāṃ te
trbh [500]sparśa eṣām ādir iti sparśādayaḥ
Contact is the first of these; hence ‘those beginning with contact.’
Take chandādhimokṣasmṛtayaḥ and samādhidhībhyām as two coordinative compounds joined by saha, together naming five factors.→ Aspiration, resolve, and mindfulness, together with concentration and discernment
trbh [505, 506, 507]viniyatān adhikṛtyāha
chandādhimokṣasmṛtayaḥ saha
samādhidhībhyāṃ niyatāḥ
With reference to the determinate factors, he says: ‘Aspiration, resolve, and mindfulness, together with concentration and discernment, are determinate.’
trbh [568]ete hi pañca dharmāḥ parasparaṃ vyatiricyāpi pravartante
For these five factors also occur separately from one another.
Construe masculine plural niyatāḥ substantivally with understood dharmāḥ, rather than forcing agreement with the feminine-final dvandva chandādhimokṣasmṛtayaḥ.→ The five are ‘determinate factors,’ with dharmāḥ understood
trbh [505]viniyatān adhikṛtyāha
With reference to the determinate [factors], he says.
trbh [568]ete hi pañca dharmāḥ parasparaṃ vyatiricyāpi pravartante
For these five factors also occur separately from one another.
Render niyatāḥ through Sthiramati’s technical category viniyata as factors restricted to a specific object, not generally as ‘restrained’ or ‘controlled.’→ Determinate factors (niyata; the viniyata class)
trbh [508, 509]viśeṣe niyatatvād viniyatāḥ
eṣāṃ hi viśeṣa eva viṣayo na sarvaḥ
They are ‘specifically determinate’ because they are determined with regard to a particular; their object is only a particular one, not every object.
Translate chanda as ‘aspiration,’ an inclination toward an intended object or action, rather than as pleasure or metrical ‘chandas.’→ Aspiration (chanda)
trbh [510]tatra chando 'bhiprete vastuny abhilāṣaḥ
Here aspiration is inclination toward an intended object.
trbh [515]darśanaśravaṇādiprārthanā chandaḥ
Aspiration is the wish for seeing, hearing, and so forth.
Translate adhimokṣa as ‘resolve,’ emphasizing decisive fixation upon an object already ascertained.→ Resolve (adhimokṣa)
trbh [517]adhimokṣo niścite vastuni tathaivāvadhāraṇam
Resolve is determination precisely in that way concerning an ascertained object.
trbh [524, 525]evam etan nānyathety avadhāraṇam
adhimokṣaḥ
The determination ‘it is thus and not otherwise’ is resolve.
Translate smṛti as ‘mindfulness,’ understood as non-loss and repeated recollection of a previously apprehended object.→ Mindfulness (smṛti)
trbh [529]smṛtiḥ saṃstute vastuny asaṃpramoṣaś cetaso 'bhilapanatā
Mindfulness is the mind’s non-loss and articulation concerning a familiar object.
trbh [533, 534]pūrvagṛhītasya vastunaḥ punaḥ punar ālambanākārasmaraṇam abhilapanatā
abhilapanam evābhilapanatā
Articulation is repeated recollection of the objective aspect of a previously apprehended object; ‘articulateness’ is just articulation.
Translate samādhi as ‘concentration,’ specifically one-pointedness of mind regarding an object to be examined.→ Concentration (samādhi)
trbh [538]samādhir upaparīkṣye vastuni cittasyaikāgratā
Concentration is the mind’s one-pointedness concerning an object to be examined.
trbh [541, 542]ekāgratā ekālambanatā
jñānasaṃniśrayadānakarmakaḥ
One-pointedness is having a single object; its function is to provide a basis for knowledge.
Translate dhī as ‘discernment’ because Sthiramati explicitly equates it with prajñā and defines it as examination or discrimination.→ Discernment (dhī)
trbh [545]dhīḥ prajñā
Discernment is wisdom.
trbh [546, 547, 548]sāpy upaparīkṣya eva vastuni pravicayo yogāyogavihito 'nyathā
veti
pravicinotīti pravicayaḥ
It too is discrimination concerning precisely an object to be examined, produced by correct method, by incorrect method, or otherwise. It discriminates; hence it is ‘discrimination.’
Take atha as a transition to the immediately following wholesome category; śraddhā, hrī, and apatrapā therefore begin a new list rather than belonging to the five determinate factors.→ Next: faith, shame, and embarrassment—the opening members of the wholesome class
trbh [573, 574]tadanantaroddiṣṭās tv idānīṃ kuśalā vaktavyā ity ata āha
śraddhātha hrīr apatrapā
But now the wholesome factors, indicated immediately after those, are to be stated; therefore he says: ‘Faith, then shame and embarrassment.’