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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 12
mānadṛgvicikitsāś ca mrakṣaḥ pradāśa īrṣyātha mātsaryaṃ saha māyayā
Translation. Conceit (māna), the five afflicted views (dṛg), and doubt (vicikitsā);
[among the secondary afflictions:] concealment (mrakṣa), spite (pradāśa), and envy (īrṣyā)—
then avarice (mātsarya), together with deceit (māyā).
Grammar check: 9 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 |
|---|
| mānadṛgvicikitsāḥ | mānadṛgvicikitsā | pass |
| ca | ca | pass |
| mrakṣaḥ | mrakṣa | pass |
| pradāśaḥ | pradāśa | pass |
| īrṣyā | īrṣyā | pass |
| atha | atha | pass |
| mātsaryam | mātsarya | pass |
| saha | saha | pass |
| māyayā | māyā | 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.
Parse mānadṛgvicikitsāḥ as one feminine nominative plural itaretara-dvandva, māna + dṛś + vicikitsā, rather than treating vicikitsāḥ as an independent accusative plural.→ A dvandva with the vigraha mānaś ca dṛk ca vicikitsā ca. The commentary gives separate headings and explanations for māna, dṛg, and vicikitsā, while its immediately preceding treatment explicitly expands the analogous rāgapratighamūḍhayaḥ as three coordinated members.
trbh [684]rāgaś ca pratighaś ca mūḍhiś ca rāgapratighamūḍhayaḥ
Attachment, hostility, and delusion: [these are] rāga-pratigha-mūḍhayaḥ.
trbh [715, 752, 767]mānaḥ
dṛg iti sāmānyanirdeśe 'pi kleśādhikārāt pañcaiva kleśātmikāḥ
vicikitsā
Conceit. Although ‘view’ is stated generically, because the topic is affliction only the five whose nature is afflicted are intended. Doubt.
trbh [772]uktāḥ ṣaṭkleśās tadanantaroddiṣṭās tv idānīm upakleśā vaktavyā ity ata āha
The six afflictions have been stated; now the secondary afflictions taught immediately after them must be explained, and therefore he says …
Translate māna as “conceit,” not as generic opinion, conception, or measurement.→ “Conceit,” because Sthiramati defines it as elevation of mind based on self/self-belonging and exemplifies it by regarding oneself as superior to others.
trbh [716, 717, 718, 719, 720, 721]māno hi nāma sarva eva satkāyadṛṣṭisamāśrayeṇa pravartate
sa punaś
cittasyonnatilakṣaṇaḥ
tathā hy ātmātmīyabhāvaṃ skandheṣv adhyāropyāyam aham
idaṃ mamety ātmānaṃ tena tena viśeṣeṇonnamayati
anyebhyo 'dhikaṃ manyate
Every instance of conceit operates in dependence upon the view of a real personality. Its defining characteristic is elevation of the mind: superimposing selfhood and ownership upon the aggregates—‘I am this; this is mine’—one elevates oneself through this or that distinction and regards oneself as superior to others.
Translate dṛg as “the five afflicted views,” not as mere seeing, worldly right view, or non-outflowing right view.→ “The five afflicted views.” Sthiramati explicitly restricts the otherwise generic dṛg to five afflicted kinds and excludes both worldly right view and the non-outflowing view.
trbh [752, 753, 754]dṛg iti sāmānyanirdeśe 'pi kleśādhikārāt pañcaiva kleśātmikāḥ
satkāyadṛṣṭyādikā dṛṣṭayaḥ saṃbadhyante
na laukikī samyagdṛṣṭir anāsravā vā
Although ‘view’ is stated generically, because the topic is affliction only the five views whose nature is afflicted, beginning with the view of a real personality, are connected here—not worldly right view or the non-outflowing view.
trbh [755, 756]āsāṃ tu kliṣṭanitīraṇākāratvād aviśeṣe 'py ālambanākārabhedāt parasparato
bhedaḥ
Although these do not differ in having the mode of afflicted judgment, they differ from one another through differences in object and mode.
Translate vicikitsā as doctrinal and ethical “doubt,” specifically indecision about karma and its result, the truths, and the Jewels.→ “Doubt,” with the commentary’s specified objects understood.
trbh [767, 768, 769, 770]vicikitsā
karmaphalasatyaratneṣu vimatiḥ
vividhā matir vimatiḥ syān na
syād iti
Doubt: indecision concerning karma and its result, the truths, and the Jewels. Indecision is divided thought: ‘Perhaps it is; perhaps it is not.’
trbh [771]prajñātaś ceyaṃ jātyantaram evoktā
It has been stated to be a distinct kind from discernment.
Place a conceptual boundary after vicikitsā: māna, dṛg, and vicikitsā complete the six primary afflictions, whereas mrakṣa and the following items belong to the secondary afflictions.→ The commentary explicitly declares the six afflictions complete before introducing the upakleśas; the requotation then includes mrakṣa, pradāśa, īrṣyā, mātsarya, and māyā in that secondary list.
trbh [772]uktāḥ ṣaṭkleśās tadanantaroddiṣṭās tv idānīm upakleśā vaktavyā ity ata āha
The six afflictions have been stated; now the secondary afflictions taught immediately after them must be explained, and therefore he says …
trbh [773, 774]krodhopanāhane punaḥ
mrakṣaḥ pradāśa īrṣyātha mātsaryaṃ saha māyayā
Then anger and rancour; concealment, spite, envy, then avarice together with deceit.
Segment the bhāṣya reading īrṣyātha as īrṣyā + atha, rather than adopting or construing the variant īrṣyārtha.→ īrṣyā + atha. Sthiramati’s later requotation repeats exactly īrṣyātha in an asyndetic enumeration, and the regular vowel sandhi accounts for the printed junction.
trbh [774]mrakṣaḥ pradāśa īrṣyātha mātsaryaṃ saha māyayā
Concealment, spite, envy, then avarice together with deceit.
Construe saha māyayā locally with mātsaryam: “avarice together with deceit.”→ Local attachment, because the requoted text preserves mātsaryaṃ saha māyayā as an adjacent phrase, and māyayā is the instrumental required by saha.
trbh [774]mrakṣaḥ pradāśa īrṣyātha mātsaryaṃ saha māyayā
Concealment, spite, envy, then avarice together with deceit.
Keep mrakṣa, pradāśa, īrṣyā, mātsarya, and māyā distinct, using the concise technical labels “concealment,” “spite,” “envy,” “avarice,” and “deceit.”→ Five distinct technical factors. The supplied commentary span establishes their separate upakleśa status, though it does not yet provide Sthiramati’s individual semantic definitions for them; the English labels are therefore conventional concise equivalents rather than quotations of definitions in this span.
trbh [772, 773, 774]uktāḥ ṣaṭkleśās tadanantaroddiṣṭās tv idānīm upakleśā vaktavyā ity ata āha
krodhopanāhane punaḥ
mrakṣaḥ pradāśa īrṣyātha mātsaryaṃ saha māyayā
The six afflictions have been stated; now the secondary afflictions taught immediately after them must be explained, and therefore he says: ‘Then anger and rancour; concealment, spite, envy, then avarice together with deceit.’