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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 16

manovijñānasaṃbhūtiḥ sarvadāsaṃjñikād ṛte | samāpattidvayān middhān mūrcchanād apy acittakāt

Translation. Mind-consciousness (manovijñāna) arises at all times, except in the non-conscious state (āsaṃjñika), the pair of attainments (samāpattidvaya—the non-conscious and cessation attainments), and also in unconscious (acittaka) torpor (middha) and swooning (mūrcchana).

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
manovijñānasaṃbhūtiḥ	manovijñānasaṃbhūti	pass
sarvadā	sarvadā	pass
āsaṃjñikāt	āsaṃjñika	pass
ṛte	ṛte	pass
samāpattidvayāt	samāpattidvaya	pass
middhāt	middha	pass
mūrcchanāt	mūrcchana	pass
api	api	pass
acittakāt	acittaka	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.

sarvadā means that mental consciousness occurs at every time, whether the sense-consciousnesses accompany it or not; it does not mean that it is always simultaneous with them.
→ at every time, both with and without the sense-consciousnesses

trbh [1055]sarvadeti sarvakālaṃ cakṣurādivijñānaiḥ saha vinā cety arthaḥ
‘At all times’ means ‘at every time, both together with and without the consciousnesses beginning with visual consciousness.’

ṛte governs the entire ablative list as a set of exceptions to the general rule; the ablatives are not sources from which mental consciousness arises.
→ ablatives of exclusion governed by ṛte

trbh [1056, 1057, 1058]asyotsargasyemam apavādam ārabhate āsaṃjñikād ṛte samāpattidvayān middhān mūrcchanād apy acittakād iti
He now states this exception to the general rule: ‘except for the non-conscious state, the pair of attainments, torpor, and also unconscious swooning.’

trbh [1081, 1082]etāḥ pañcāvasthā varjayitvā tadanyāsu sarvāsv avasthāsu manovijñānapravṛttir veditavyā
Excluding these five states, the operation of mental consciousness should be understood to occur in every other state.

āsaṃjñika denotes the non-conscious state—the cessation of mental and associated factors for one born among the non-conscious gods—not merely a person ‘called non-conscious.’
→ the technical non-conscious state among non-conscious gods

trbh [1059, 1060]tatrāsaṃjñikam asaṃjñisattveṣu deveṣūpapannasya yaś cittacaitasikānāṃ dharmāṇāṃ nirodhaḥ
Here, the non-conscious state is the cessation of mental and associated mental factors in one who has been born among the gods who are non-conscious beings.

samāpattidvaya is a genitive determinative meaning the particular pair of attainments: the non-conscious attainment and the cessation attainment.
→ the defined pair of non-conscious attainment and cessation attainment

trbh [1061]samāpattidvayam asaṃjñisamāpattir nirodhasamāpattiś ca
The pair of attainments is the non-conscious attainment and the cessation attainment.

saṃbhūti is rendered as the arising or occurrence of mental consciousness, not as a metaphysical creation or the birth of a substantial mind.
→ arising or renewed operation of mental consciousness

trbh [1083, 1084, 1085, 1086]evam āsaṃjñikādiṣu manovijñāne niruddhe tadapagame punaḥ kuta utpadyate yatas tasya kālakriyā na bhavati tat punar ālayavijñānād evotpadyate
When mental consciousness has thus ceased in the non-conscious state and the others, from where does it arise again once that state has passed, since no temporal activity of it occurs? It arises again precisely from store consciousness.

The final acittakāt is distributed over both middha and mūrcchana. It therefore selects unconscious torpor and unconscious swooning, rather than constituting a separate sixth state or modifying swooning alone.
→ acittaka distributed over middha and mūrcchana

trbh [1075, 1076]acittakaṃ middhaṃ gāḍhamiddhopahatatvād āśrayasya tāvatkālaṃ manovijñānāpravṛtter acittakam ity ucyate
Torpor is unconscious: because the basis is impaired by deep torpor and mental consciousness does not operate for that time, it is called ‘unconscious.’

trbh [1077, 1078, 1079, 1080]acittikā mūrcchā āgantukenābhighātena vātapittaśleṣmavaiṣamyeṇa vā yad āśrayavaiṣamyaṃ manovijñānapravṛttiviruddhaṃ tatrācittikā mūrcchopacaryate
Swooning is unconscious. When an external blow or an imbalance of wind, bile, and phlegm produces a disorder of the basis opposed to the operation of mental consciousness, unconscious swooning is figuratively designated there.

trbh [1081]etāḥ pañcāvasthā varjayitvā tadanyāsu sarvāsv avasthāsu manovijñānapravṛttir
Excluding these five states, mental consciousness operates in all other states.

middha is translated as ‘torpor’ but restricted here to its deep, unconscious form; ordinary sloth or light sleep is not excluded.
→ deep, unconscious torpor that prevents mental consciousness from operating

mūrcchana is ‘swooning’ specifically when bodily disruption prevents mental consciousness from operating; the commentary’s feminine mūrcchā is a paraphrasing synonym and does not change the verse’s neuter morphology.
→ unconscious swooning caused by a disruption opposed to mental-consciousness activity