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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 3

asaṃviditakopādisthānavijñaptikañ ca tat sadā sparśamanaskāravitsaṃjñācetanānvitam

Translation. And that store consciousness (ālayavijñāna) has unperceived appropriation (upādi) and an unperceived representation of the locus (sthānavijñapti); always it is accompanied by contact (sparśa), attention (manaskāra), feeling (vedanā), recognition (saṃjñā), and volition (cetanā).

Grammar check: 5 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
asaṃviditakopādisthānavijñaptikamasaṃviditakopādisthānavijñaptikapass
cacapass
tattadpass
sadāsadāpass
sparśamanaskāravitsaṃjñācetanānvitamsparśamanaskāravitsaṃjñācetanānvitapass

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 asaṃviditakopādi as asaṃviditaka + upādi, not as asaṃvidita + kopa + ādi, and analyze the full expression as a possessive bahuvrīhi.
→ The commentary explicitly identifies upādi and twice uses yasmin to give a bahuvrīhi analysis: the store consciousness is that in which both appropriation and locus-representation are unperceived.
trbh [203, 204, 205]asaṃviditaka upādir yasmin asaṃviditakā ca sthānavijñaptir yasmin tad ālayavijñānam asaṃviditakopādisthānavijñaptikam upādānam upādiḥ
That in which the appropriation is unperceived and in which the representation of the locus is unperceived is the store consciousness called asaṃviditakopādisthānavijñaptika. Appropriation is upādi.
Translate upādi as ‘appropriation,’ allowing both the appropriation carried as latent impressions and the appropriation of the psychophysical support.
→ ‘Appropriation’ reflects the definition upādānam upādiḥ and accommodates both senses subsequently distinguished by the commentary.
trbh [205, 206, 207, 208]upādānam upādiḥ sa punar ātmādivikalpavāsanā rūpādidharmavikalpavāsanā ca tatsadbhāvād ālayavijñānenātmādivikalpo rūpādivikalpaś ca kāryatvenopātta iti tad vāsanātmādivikalpānāṃ rūpādivikalpānāñ copādir ity ucyate
Appropriation is upādi. It consists of the latent impressions of constructions of self and so forth and of constructions of form and other phenomena; because these are present, their effects are taken up by the store consciousness.
trbh [212, 213, 214]āśrayopādānañ copādiḥ āśraya ātmabhāvaḥ sādhiṣṭhānam indriyarūpaṃ nāma ca tasya punar yad upādānam upagamanam ekayogakṣematvena tad upādiḥ
The appropriation of the support is also upādi. The support is embodied existence together with its basis—material sense faculties and name. Taking it up as sharing a common welfare is upādi.
Take asaṃvidita distributively with both upādi and sthānavijñapti, and render it ‘unperceived’ rather than ‘unconscious’ or absolutely ‘unknowable.’
→ The double yasmin gloss applies asaṃvidita to both nouns. The explanation specifies failure to apperceive the appropriation determinately as ‘this,’ while the locus-representation proceeds with an unbounded object-form.
trbh [203, 204]asaṃviditaka upādir yasmin asaṃviditakā ca sthānavijñaptir yasmin tad ālayavijñānam asaṃviditakopādisthānavijñaptikam
The store consciousness is that in which appropriation is unperceived and in which locus-representation is unperceived.
trbh [220, 221]tat punar upādānam idantayā pratisaṃvedayitum aśakyam ity ato 'saṃvidita ity ucyate
Because that appropriation cannot be apperceived under the determination ‘this,’ it is called unperceived.
trbh [222, 223, 224]sthānavijñaptir bhājanalokasaṃniveśavijñaptiḥ sāpy aparicchinnālambanākārapravṛttatvād asaṃviditety ucyate
Locus-representation is representation of the arrangement of the container-world. It too is called unperceived because it operates with an unbounded object-form.
Render sthānavijñapti as ‘representation of the locus,’ understood specifically as representation of the configuration of the container-world.
→ The commentary equates it with bhājanalokasaṃniveśavijñapti, the representation of the arrangement of the environmental or container-world.
trbh [222, 223, 224]sthānavijñaptir bhājanalokasaṃniveśavijñaptiḥ sāpy aparicchinnālambanākārapravṛttatvād asaṃviditety ucyate
Locus-representation is representation of the arrangement of the container-world; it is called unperceived because it operates with an unbounded object-form.
Supply ‘store consciousness’ as the referent of tat.
→ The commentary directly identifies the entity characterized by the first compound as ālayavijñāna and then resumes it as ālayākhyaṃ vijñānam.
trbh [203, 204]asaṃviditaka upādir yasmin asaṃviditakā ca sthānavijñaptir yasmin tad ālayavijñānam asaṃviditakopādisthānavijñaptikam
That in which these two features are unperceived is the store consciousness.
trbh [231, 232]tatrālayākhyaṃ vijñānam ity uktaṃ vijñānañ cāvaśyaṃ caittaiḥ saṃprayuktam ity ato vaktavyaṃ katamaiḥ
The consciousness called ‘store’ has been stated; since consciousness must be associated with mental factors, it must now be said with which ones.
Interpret sadā as ‘throughout the entire duration of the store consciousness,’ not as asserting an eternal entity.
→ Sthiramati explicitly glosses sadā by yāvad ālayavijñānaṃ tāvat: as long as there is store consciousness, it is accompanied by these factors.
trbh [234, 235, 236, 237, 238, 239, 240, 241]tathā kiṃ taiḥ sarvadā saṃprayujyate uta nety ata āha sadā sparśamanaskāravitsaṃjñācetanānvitam iti sadeti yāvad ālayavijñānaṃ tāvad ebhiḥ sparśamanaskāravedanāsaṃjñācetanākhyaiḥ pañcabhiḥ sarvatragair dharmair anvitam
The question is whether it is associated with them at all times. ‘Always’ means that for as long as the store consciousness exists, it is accompanied by these five omnipresent factors called contact, attention, feeling, recognition, and volition.
Understand vit as an abbreviated designation of vedanā, ‘feeling,’ not as vid ‘knower’ or ‘knowledge.’
→ The commentary gives the direct gloss vedanā vit and expands the compound with vedanā among the five factors.
trbh [239, 240, 241, 242]sadeti yāvad ālayavijñānaṃ tāvad ebhiḥ sparśamanaskāravedanāsaṃjñācetanākhyaiḥ pañcabhiḥ sarvatragair dharmair anvitam vedanā vit
It is accompanied by the five omnipresent factors called contact, attention, feeling, recognition, and volition. Vit is vedanā.
trbh [268, 269, 270, 271, 272, 273, 274]vedanā anubhavasvabhāvā sā punar viṣayasyāhlādakaparitāpakatadubhayākāraviviktasvarūpasākṣātkaraṇabhedāt tridhā bhavati sukhā duḥkhā aduḥkhāsukhā ca
Feeling has experience as its nature and is threefold according to the direct realization of the object as pleasing, painful, or distinct from both: pleasant, painful, and neither-painful-nor-pleasant.
Analyze sparśamanaskāravitsaṃjñācetanānvita as an instrumental tatpuruṣa: ‘accompanied by’ five mental factors.
→ The commentary supplies the instrumental construction ebhiḥ ... pañcabhiḥ ... dharmair anvitam, establishing both the relation to anvita and the count of five factors.
trbh [239, 240, 241]sadeti yāvad ālayavijñānaṃ tāvad ebhiḥ sparśamanaskāravedanāsaṃjñācetanākhyaiḥ pañcabhiḥ sarvatragair dharmair anvitam
For as long as the store consciousness exists, it is accompanied by these five omnipresent factors called contact, attention, feeling, recognition, and volition.
trbh [497, 498, 499, 500]tathā hi sadāsparśamanaskāravitsaṃjñācetanānvitam iti prathamato nirdiṣṭāḥ sparśa eṣām ādir iti sparśādayaḥ
These were first enumerated in the statement ‘always accompanied by contact, attention, feeling, recognition, and volition’; because contact is first among them, they are called ‘contact and the rest.’
Translate the five factors as ‘contact, attention, feeling, recognition, and volition.’
→ The commentary defines sparśa through the conjunction of the triad and discrimination of the sense-faculty’s modification; manaskāra as directing the mind toward an object; saṃjñā as apprehending and identifying an object's mark; and cetanā as the mind's purposive activity. These support the selected technical English terms.
trbh [243, 244, 245, 247, 248, 249]tatra sparśas trikasaṃnipāte indriyavikāraparicchedaḥ vedanāsaṃniśrayadānakarmakaḥ indriyaviṣayavijñānāni trīṇy eva trikam tasya kāryakāraṇabhāvena samavasthānaṃ trikasaṃnipātaḥ tasmin sati tatsamakālam viṣayasya sukhādivedanīyākāraparicchedo yaḥ sa sparśaḥ
Contact is discrimination of the sense-faculty's modification when the triad of faculty, object, and consciousness comes together; its function is to provide the basis for feeling.
trbh [258, 259, 260, 261, 262]manaskāraś cetasa ābhogaḥ ābhujanam ābhogaḥ ālambane yena cittam abhimukhīkriyate sa punar ālambane cittadhāraṇakarmakaḥ
Attention is the mind's application, that by which the mind is directed toward an object; it functions to hold the mind upon that object.
trbh [291, 292, 293, 294, 295, 296]saṃjñā viṣayanimittodgrahaṇam viṣaya ālambanam nimittaṃ tadviśeṣo nīlapītādyālambanavyavasthākāraṇam tasyodgrahaṇaṃ nirūpaṇaṃ nīlam etan na pītam iti
Recognition is apprehension of an object's mark—the distinguishing feature enabling determination of an object as blue, yellow, and so forth—and identifies it as ‘this is blue, not yellow.’
trbh [297, 298]cetanā cittābhisaṃskāro manasaś ceṣṭā yasyāṃ satyām ālambanaṃ prati cetasaḥ praspanda iva bhavaty ayaskāntavaśād ayaḥpraspandavat
Volition is the mind's formation, the activity of mind through which it moves toward an object, like iron moving under a magnet's influence.
Take both compound predicates as neuter nominative singular rather than accusative singular.
→ Although the neuter forms are morphologically syncretic, they are predicates agreeing with nominative tat and its explicitly identified referent ālayavijñānam. The commentary likewise construes ālayavijñānam as anvitam.
trbh [203, 204]asaṃviditaka upādir yasmin asaṃviditakā ca sthānavijñaptir yasmin tad ālayavijñānam asaṃviditakopādisthānavijñaptikam
That store consciousness is characterized by unperceived appropriation and locus-representation.
trbh [239, 240, 241]sadeti yāvad ālayavijñānaṃ tāvad ebhiḥ sparśamanaskāravedanāsaṃjñācetanākhyaiḥ pañcabhiḥ sarvatragair dharmair anvitam
For as long as the store consciousness exists, it is accompanied by the five omnipresent factors.