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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 11
alobhāditrayaṃ vīryaṃ praśrabdhiḥ sāpramādikā | āhiṃsā kuśalāḥ kleśā rāgapratighamūḍhayaḥ
Translation. The triad beginning with non-greed (alobha), energy (vīrya) for the wholesome,
pliancy (praśrabdhi), equanimity (upekṣā) accompanied by heedfulness (apramāda),
and non-harming (āhiṃsā)—[these eleven] are the wholesome factors (kuśala);
the afflictions (kleśa) are attachment (rāga), hostility (pratigha), and delusion (mūḍhi).
Grammar check: 8 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 |
|---|
| alobhāditrayam | alobhāditraya | pass |
| vīryam | vīrya | pass |
| praśrabdhiḥ | praśrabdhi | pass |
| sāpramādikā | sāpramādika | pass |
| āhiṃsā | āhiṃsā | pass |
| kuśalāḥ | kuśala | pass |
| kleśāḥ | kleśa | pass |
| rāgapratighamūḍhayaḥ | rāgapratighamūḍhi | 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.
Supply ‘these are eleven factors’ and construe kuśalāḥ as masculine nominative plural, substantivally qualifying an understood dharmāḥ.→ Masculine substantival ‘wholesome factors’; the sentence completion supplies the eleven-factor enumeration.
trbh [577]eta ekādaśa dharmā iti vākyaśeṣaḥ
The completion of the sentence is: ‘These are eleven factors.’
trbh [679]uktā ekādaśa kuśalāḥ
The eleven wholesome factors have been stated.
Take alobhāditrayam as ‘the triad beginning with non-greed,’ namely alobha, adveṣa, and amoha.→ The ordered triad non-greed, non-hatred, and non-delusion.
trbh [601]alobho lobhapratipakṣaḥ
Non-greed is the counteragent to greed.
trbh [607]adveṣo dveṣapratipakṣo maitrī
Non-hatred, the counteragent to hatred, is friendliness.
trbh [613]amoho mohapratipakṣo yathābhūtasaṃpratipattiḥ
Non-delusion, the counteragent to delusion, is correct apprehension of things as they are.
Render vīrya as energy or exertion specifically concerning the wholesome, excluding afflicted exertion.→ ‘Energy for the wholesome.’
trbh [619, 620, 621, 622]vīryaṃ kausīdyapratipakṣaḥ kuśale cetaso 'bhyutsāhaḥ
na tu kliṣṭe
kliṣṭe
tūtsāhaḥ kutsitatvāt kausīdyam eva
Energy, the counteragent to indolence, is the mind’s vigorous exertion concerning the wholesome, but not concerning the afflicted. Exertion concerning the afflicted, because it is reprehensible, is itself indolence.
trbh [623, 624]etac ca
kuśalapakṣaparipūraṇapariniṣpādanakarmakam
Its function is to complete and bring the wholesome side to fulfillment.
Render praśrabdhi technically as ‘pliancy,’ understood as workability of body and mind rather than mere relaxation.→ ‘Pliancy (praśrabdhi).’
trbh [625]praśrabdhir dauṣṭhulyapratipakṣaḥ kāyacittakarmaṇyatā
Pliancy, the counteragent to rigidity, is the workability of body and mind.
trbh [631, 632, 633]samyaṅmanasikārasaṃprayuktasya cittasyāhlādalāghavanimittaṃ yac caitasikaṃ
dharmāntaraṃ yadyogāc cittam avyāhatam ālambane pravartate 'tas tac
cittakarmaṇyatety ucyate
That distinct mental factor which causes gladness and lightness in a mind associated with correct attention, and through whose conjunction the mind proceeds unobstructed toward its object, is therefore called workability of mind.
Understand sāpramādikā as equanimity (upekṣā) functioning together with heedfulness (apramāda), so that the expression contributes both members to the elevenfold list.→ ‘Equanimity accompanied by heedfulness.’
trbh [638, 639, 640, 641]sāpramādikā
sahāpramādena pravartata iti sāpramādikā
kā punar asau
upekṣā
‘Accompanied by heedfulness’: because it functions together with heedfulness, it is ‘accompanied by heedfulness.’ What then is that? Equanimity.
trbh [646, 647]tatrāpramādaḥ pramādapratipakṣaḥ
alobhād yāvad vīryam apramādaḥ
Here heedfulness is the counteragent to heedlessness. Heedfulness is [the factors] from non-greed through energy.
trbh [648, 649, 650]yān
alobhādīn niśrityākuśalān dharmān prajahāti tatpratipakṣāṃś ca kuśalān dharmān
bhāvayati te 'lobhādayo 'pramādaḥ
Those factors beginning with non-greed, by relying on which one abandons unwholesome factors and cultivates the wholesome factors opposed to them, are heedfulness.
Translate the verse’s āhiṃsā by the technical sense ‘non-harming,’ following the commentary’s identification with avihiṃsā and compassion.→ ‘Non-harming (āhiṃsā).’
trbh [670, 671, 672]avihiṃsā vihiṃsāpratipakṣaḥ
vadhabandhanādibhiḥ sattvānām aviheṭhanam
avihiṃsā sattveṣu karuṇā
Non-harming is the counteragent to harming: not injuring sentient beings by killing, binding, and so forth. Non-harming is compassion toward sentient beings.
trbh [677, 678]iyaṃ
cāviheṭhanakarmikā
Its function is non-injury.
Read rāgapratighamūḍhayaḥ as a coordinate nominative list identifying the newly introduced kleśas, not as a modifier expressing that the kleśas are themselves ‘deluded by’ passion and hostility.→ The afflictions are listed as attachment, hostility, and delusion.
trbh [680, 681]tadanantaroddiṣṭās tu kleśā ity atas tān adhikṛtyāha
kleśā rāgapratighamūḍhayaḥ
But the afflictions are taught immediately after that; therefore, taking them as the topic, he says: ‘The afflictions are attachment, hostility, and delusion.’