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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 14

vikṣepo 'saṃprajanyañ ca kaukṛtyaṃ middham eva ca | vitarkaś ca vicāraś cety upakleśā dvaye dvidhā

Translation. Distraction (vikṣepa) and non-awareness (asaṃprajanya), regret (kaukṛtya) and torpor (middha) too, investigative thought (vitarka) and examinative thought (vicāra)— are subsidiary afflictions (upakleśa); the two pairs are each twofold: afflicted and unafflicted, only their afflicted forms belonging here.

Grammar check: 15 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

surfacelemmagrammar
vikṣepaḥvikṣepapass
asaṃprajanyamasaṃprajanyapass
cacapass
kaukṛtyamkaukṛtyapass
middhammiddhapass
evaevapass
cacapass
vitarkaḥvitarkapass
cacapass
vicāraḥvicārapass
cacapass
itiitipass
upakleśāḥupakleśapass
dvayedvayapass
dvidhādvidhāpass

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.
Translate vikṣepa as the technical “distraction,” not merely as physical scattering or throwing.
→ distraction (vikṣepa)
trbh [915, 916, 917, 918, 919, 920]vikṣepo rāgadveṣamohāṃśikaś cetaso visāraḥ vividhaṃ kṣipyate 'nena cittam iti vikṣepaḥ yai rāgadveṣamohaiś cittaṃ samādhyālambanād bahiḥ kṣipyate teṣu yathāsaṃbhavaṃ vikṣepaḥ prajñapyate eṣa ca vairāgyaparipanthakarmaḥ
Distraction is a diffusion of mind belonging to portions of attachment, aversion, and delusion. The mind is cast about in diverse ways by it; hence it is ‘distraction.’ It is designated in those attachments, aversions, and delusions by which the mind is cast outward from the object of concentration, as applicable. Its function obstructs dispassion.
Read the bhāṣya form as asaṃprajanyam, a neuter nominative singular nañ-compound, and translate it as “non-awareness,” not as total unconsciousness. The printed -ñ is sandhi before ca.
→ non-awareness (asaṃprajanya), Prathama Eka Napumsaka
trbh [921, 922, 923, 924]asaṃprajanyaṃ kleśasaṃprayuktā prajñā yayāsaṃviditā kāyavākcittacaryā abhikramapratikramādiṣu vartate karaṇīyākaraṇīyājñānāt etac cāpattisaṃniśrayadānakarmakam
Non-awareness is cognition associated with affliction, through which bodily, verbal, and mental conduct proceeds unrecognized in advancing, withdrawing, and so forth, because of ignorance of what should and should not be done. Its function provides the basis for transgression.
Translate kaukṛtya as the mental factor “regret,” rather than as the evil deed itself.
→ regret (kaukṛtya)
trbh [925, 926, 927, 928, 929, 930]kaukṛtyaṃ cetaso vipratisāraḥ kutsitaṃ kṛtam iti kukṛtam tadbhāvaḥ kaukṛtyam iha tu kukṛtaviṣayaś cetaso vilekhaḥ kaukṛtyaṃ caitasikādhikārāt etac ca cittasthitiparipanthakarmakam
Kaukṛtya is the mind’s regret. ‘Something reprehensible has been done’ is kukṛta; its state is kaukṛtya. Here, however, because mental factors are under discussion, kaukṛtya is the mind’s distress having a bad deed as its object. Its function obstructs mental stability.
Translate middha as the technical mental factor “torpor,” emphasizing contraction and incapacity rather than ordinary sleep alone.
→ torpor (middha)
trbh [931, 932, 933, 934, 935, 936, 937, 938, 939]middham asvatantravṛtticetaso 'bhisaṃkṣepaḥ vṛttir ālambane pravṛttiḥ sāsvatantrā cetaso yato bhavati tan middham kāyasandhāraṇāsamarthā vā vṛttiś cetaso 'svatantrā sā yato bhavati tan middham abhisaṃkṣepaś cetasaś cakṣurādīndriyadvāreṇāpravṛttiḥ etac ca mohāṃśe prajñapanān mohāṃśikaṃ kṛtyātipattisaṃniśrayadānakarmakañ ca
Torpor is the contraction of a mind whose operation is not independent. Operation is engagement with an object; that because of which this operation of mind is not independent is torpor. Alternatively, that because of which mental operation is not independent and is unable to sustain the body is torpor. Contraction of mind is its non-operation through the sense-gates beginning with the eye. Since this is designated within a portion of delusion, it belongs to delusion, and its function provides the basis for neglecting what must be done.
Distinguish vitarka as coarse, investigative mental speech from vicāra as subtler, examinative mental speech directed to what has already been apprehended.
→ investigative thought (vitarka) and examinative thought (vicāra)
trbh [940, 941, 942, 943, 944, 945, 946, 954, 955, 956]vitarkaḥ paryeṣako manojalpaḥ prajñācetanāviśeṣaḥ paryeṣakaḥ kim etad iti nirūpaṇākārapravṛttaḥ manaso jalpo manojalpaḥ jalpa iva jalpaḥ jalpo 'rthakathanam sa eva cittasyaudārikatā audārikateti sthūlatā vastumātraparyeṣaṇākāratvāt
Vitarka is investigative mental speech, a particular form of cognition and volition. It is investigative because it operates in the form of determining, ‘What is this?’ Mental speech is speech of the mind, speech as it were, speech being the expression of a meaning. It is precisely the mind’s coarseness—‘coarseness’ meaning grossness—because its form is the search for the bare object.
trbh [957, 958, 959, 960, 961, 962, 963, 964, 965]eṣa ca nayo vicāre 'pi draṣṭavyaḥ vicāro 'pi hi cetanāprajñāviśeṣātmakaḥ pratyavekṣako manojalpa eva idaṃ tad iti pūrvādhigatanirūpaṇāt ata eva ca cittasūkṣmatety ucyate etau ca sparśāsparśavihārasaṃniśrayadānakarmakau anayoś caudārikasūkṣmatayā vyavasthāpanāt pṛthakkaraṇam
The same account should be applied to vicāra. Vicāra too consists in a particular form of volition and cognition and is precisely examinative mental speech, because it determines something previously apprehended: ‘This is that.’ For this very reason it is called the mind’s subtlety. The two provide the basis for agreeable and disagreeable abiding; they are distinguished by being established respectively as coarse and subtle.
Override the analyzer’s locative-singular reading of dvaye: it is neuter nominative dual, referring to two distinct pairs—kaukṛtya with middha, and vitarka with vicāra. Dvidhā predicates twofold status of their four members.
→ dvaye = Napumsaka Prathama Dvi, “the two pairs”
trbh [966, 967, 968, 969, 970]dvaye dvidheti dvayañ ca dvayañ ca dvaye te punaḥ kaukṛtyamiddhe vitarkavicārau ca ete ca catvāro dharmā dvidhā kliṣṭā akliṣṭāś ca
As for ‘the two pairs are twofold’: one pair and one pair are the two pairs. They are regret-and-torpor and investigative-thought-and-examinative-thought. These four factors are twofold: afflicted and unafflicted.
Qualify the predication upakleśāḥ: vikṣepa and asaṃprajanya belong to the list directly, but only the afflicted forms of the latter four factors count as subsidiary afflictions. Upakleśa is therefore rendered as a subsidiary or secondary affliction, not as an unqualified primary kleśa.
→ only afflicted kaukṛtya, middha, vitarka, and vicāra are upakleśas; their unafflicted forms are excluded
trbh [969, 970, 981]ete ca catvāro dharmā dvidhā kliṣṭā akliṣṭāś ca tatra ye kaukṛtyamiddhavitarkavicārāḥ kliṣṭās ta evopakleśā netare
These four factors are twofold, afflicted and unafflicted. Of these, those instances of regret, torpor, investigative thought, and examinative thought that are afflicted—those alone are subsidiary afflictions, not the others.
trbh [983, 984]caitasikaiḥ saṃprayujyate sarvatragair viniyataiḥ kuśalaiḥ kleśair upakleśaiś ca evaṃ trivedanā tisṛbhiś ca vedanābhiḥ saṃprayujyate sukhayā duḥkhayā
It is associated with mental factors—with universals, determinate factors, wholesome factors, afflictions, and subsidiary afflictions. Likewise, the threefold feeling is associated with the three feelings: pleasant, painful...
Read the syncretic neuter forms asaṃprajanyam, kaukṛtyam, and middham as nominative singulars in coordination with the masculine nominatives and the predicate upakleśāḥ, not as accusatives.
→ Prathama Eka
trbh [921, 923, 925, 931]asaṃprajanyaṃ kleśasaṃprayuktā prajñā yayāsaṃviditā kāyavākcittacaryā etac kaukṛtyaṃ cetaso vipratisāraḥ middham asvatantravṛtticetaso 'bhisaṃkṣepaḥ
The commentary treats each neuter term as a nominative topic: non-awareness is cognition associated with affliction; this...; regret is the mind’s remorse; torpor is contraction of a mind whose operation is not independent.
trbh [968, 969, 970]te punaḥ kaukṛtyamiddhe vitarkavicārau ca ete ca catvāro dharmā dvidhā kliṣṭā akliṣṭāś ca
They are the pair regret-and-torpor and the pair investigative-thought-and-examinative-thought. These four factors are twofold, afflicted and unafflicted.
Take middham eva ca inclusively: eva reinforces middha’s inclusion in the list and is rendered “too,” not “torpor alone.”
→ “torpor too”
trbh [968, 969, 970]te punaḥ kaukṛtyamiddhe vitarkavicārau ca ete ca catvāro dharmā dvidhā kliṣṭā akliṣṭāś ca
The commentary expressly includes torpor together with regret as one of the two pairs and counts all four factors; eva therefore does not exclude the other items.