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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 26
yāvad vijñaptimātratve vijñānaṃ nāvatiṣṭhate | grāhadvayasyānuśayas tāvan na vinivartate
Translation. As long as consciousness (vijñāna) does not abide in the nature of representation-only (vijñaptimātratva),
so long the latent tendency (anuśaya)—the seed of the two graspings (grāhadvaya)—does not cease.
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 |
|---|
| yāvat | yāvat | pass |
| vijñaptimātratve | vijñaptimātratva | pass |
| vijñānam | vijñāna | pass |
| na | na | pass |
| avatiṣṭhate | sthā | pass |
| grāhadvayasya | grāhadvaya | pass |
| anuśayaḥ | anuśaya | pass |
| tāvat | tāvat | pass |
| na | na | pass |
| vinivartate | vṛt | 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.
Construe vijñaptimātratve as a locative denoting the nature or state of representation-only, not merely a doctrine or an act of informing; the commentary further characterizes it as nondual.→ in the nature of representation-only
trbh [1454, 1455]yāvac cittadharmatāyāṃ vijñaptimātrasaṃśabditāyāṃ vijñānaṃ
nāvatiṣṭhate kiṃ tarhi grāhyagrāhakopalambhe carati
As long as consciousness does not abide in the nature of mind designated ‘representation-only’—what then? It operates in the apprehension of object and subject.
trbh [1460, 1461]yāvad advayalakṣaṇe vijñaptimātratve yoginaś cittaṃ na
pratiṣṭhitaṃ bhavati tāvad grāhyagrāhakānuśayo na vinivartate na prahīyata ity
As long as the yogin's mind has not become established in representation-only, whose characteristic is nonduality, so long the latent tendency of object and subject does not cease, is not eliminated.
Analyze grāhadvaya formally as a genitive tatpuruṣa, ‘the pair of graspings,’ and understand its two members semantically as object-grasping and subject-grasping.→ the two graspings: object-grasping and subject-grasping
trbh [1456, 1457]grāhadvayaṃ grāhyagrāho
grāhakagrāhaś ca
The pair of graspings is grasping of the apprehended object and grasping of the apprehending subject.
Translate anuśaya as ‘latent tendency’ while making explicit its technical force as a seed deposited in store consciousness and capable of producing the two future graspings.→ latent tendency—the seed of the two graspings
trbh [1458, 1459]tasyānuśayas tadāhitam anāgatagrāhadvayotpattaye bījam
ālayavijñāne
Its latent tendency is a seed deposited by it in store consciousness for the future arising of the pair of graspings.
Take yāvat … tāvat as a correlative temporal construction whose two negations remain parallel: ‘as long as … not, so long … not.’→ as long as … not, so long … not
trbh [1460, 1461, 1462]yāvad advayalakṣaṇe vijñaptimātratve yoginaś cittaṃ na
pratiṣṭhitaṃ bhavati tāvad grāhyagrāhakānuśayo na vinivartate na prahīyata ity
arthaḥ
The meaning is: as long as the yogin's mind has not become established in nondual representation-only, so long the latent tendency of object and subject does not cease and is not eliminated.
Take avatiṣṭhate as an intransitive Kartari middle meaning ‘abides’ or ‘becomes established,’ with vijñānam—restated as the yogin's mind—as subject.→ consciousness does not abide in representation-only
trbh [1454, 1455]yāvac cittadharmatāyāṃ vijñaptimātrasaṃśabditāyāṃ vijñānaṃ
nāvatiṣṭhate kiṃ tarhi grāhyagrāhakopalambhe carati
As long as consciousness does not abide in the nature of mind called representation-only, it instead operates in apprehension of object and subject.
trbh [1460, 1461]yāvad advayalakṣaṇe vijñaptimātratve yoginaś cittaṃ na
pratiṣṭhitaṃ bhavati tāvad grāhyagrāhakānuśayo na vinivartate na prahīyata ity
As long as the yogin's mind has not become established in representation-only characterized by nonduality, the latent tendency does not cease or become eliminated.
Render na vinivartate as ‘does not cease,’ with the stronger implication ‘is not eliminated’ supplied by the commentary's explicit gloss na prahīyate.→ does not cease
trbh [1461, 1462]pratiṣṭhitaṃ bhavati tāvad grāhyagrāhakānuśayo na vinivartate na prahīyata ity
arthaḥ
So long the latent tendency of object and subject does not cease—does not become eliminated: that is the meaning.