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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 5
tasya vyāvṛttir arhattve tad āśritya pravartate | tadālambaṃ manonāma vijñānaṃ mananātmakam
Translation. Its cessation (vyāvṛtti)—that of store consciousness (ālayavijñāna)—is at arhatship (arhattva);
depending on that, there arises continuously
a consciousness (vijñāna) named “mind” (manas), with that as its object,
whose nature is mentation (manana).
Grammar check: 20 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 |
|---|
| tasya | tad | pass |
| vyāvṛttiḥ | vyāvṛtti | pass |
| arhattve | arhattva | pass |
| tat | tad | pass |
| āśritya | śri | pass |
| pravartate | vṛt | pass |
| tadālambam | tadālamba | pass |
| manonāma | manonāman | pass |
| vijñānam | vijñāna | pass |
| mananātmakam | mananātmaka | pass |
| tasya | tad | pass |
| vyāvṛttiḥ | vyāvṛtti | pass |
| arhattve | arhattva | pass |
| tat | tad | pass |
| āśritya | śri | pass |
| pravartate | vṛt | pass |
| tadālambam | tadālamba | pass |
| manonāma | manonāman | pass |
| vijñānam | vijñāna | pass |
| mananātmakam | mananātmaka | 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.
tasya refers to ālayavijñāna, and vyāvṛttiḥ denotes the cessation of that store consciousness rather than the cessation of the subsequently described manas.→ “Its cessation,” explicitly understood as the cessation of store consciousness (ālayavijñāna).
trbh [350, 351, 352]tasyāṃ hy avasthāyām
ālayavijñānāśritadauṣṭhulyaniravaśeṣaprahāṇād ālayavijñānaṃ vyāvṛttaṃ bhavati
saiva cārhadavasthā
For in that state, because of the complete abandonment without remainder of the susceptibility based on store consciousness, store consciousness has ceased; and that precisely is the arhat state.
arhattve is the locative singular of the abstract derivative arhattva and is construed as a state/time locative, “at arhatship.” The bhāṣya’s -ttv- reading is retained.→ Locative singular arhattve, “at arhatship,” referring to the state attained with the knowledges of exhaustion and non-arising.
trbh [345, 346, 349]kiṃ punar arhattvam
yadyogād arhann ity ucyate
kṣayajñānānutpādajñānalābhāt
But what is arhatship? Through conjunction with what is one called an arhat? Through obtaining the knowledge of exhaustion and the knowledge of non-arising.
trbh [350, 351, 352]tasyāṃ hy avasthāyām
ālayavijñānāśritadauṣṭhulyaniravaśeṣaprahāṇād ālayavijñānaṃ vyāvṛttaṃ bhavati
saiva cārhadavasthā
For in that state, because of the complete abandonment without remainder of the susceptibility based on store consciousness, store consciousness has ceased; and that precisely is the arhat state.
vijñānam is nominative and supplies the subject of pravartate; tadālambam, manonāma, and mananātmakam all characterize that same consciousness.→ One consciousness is introduced as the second transformation: it arises depending on ālayavijñāna, takes it as object, is named manas, and has mentation as its nature.
trbh [353, 354, 355]uktaḥ savibhaṅgo vipākapariṇāmaḥ
idānīṃ mananākhyāṃ dvitīyaṃ pariṇāmam āha
tad āśritya pravartata iti
The transformation as maturation has been explained with its divisions. Now he states the second transformation, called mentation, in the extended passage beginning ‘Depending on that, it arises.’
trbh [375, 376, 377, 378, 379]manonāma vijñānam iti mana iti nāma ākhyā yasya vijñānasya tad ālayavijñānam
āśritya pravarte tadālambanaṃ ca manonāmety anenālayavijñānāt pravṛttivijñānāc
ca vyavacchinatti
tat punaḥ kiṃ svabhāvam ity āha
mananātmakam iti
‘A consciousness named manas’: the consciousness whose name or designation is ‘manas’ operates depending upon store consciousness and has that as its object. By ‘named manas’ he distinguishes it from store consciousness and from the active consciousnesses. What, then, is its nature? He says: ‘having mentation as its nature.’
In tad āśritya, tad denotes ālayavijñāna and āśritya expresses dependence upon it. pravartate is rendered “arises continuously” from the commentary’s explicit gloss santānenotpadyate. The translation remains broad enough to accommodate the commentary’s alternative domain-level explanation.→ “Depending on that, there arises continuously,” with “that” referring to store consciousness.
trbh [363, 364, 365]tad āśritya pravartata iti tacchabdenālayavijñānam abhisaṃbadhyate
tadvāsanāśrayo hy ālayavijñānam atas tad āśritya pravartate santānenotpadyata
ity arthaḥ
In ‘depending on that, it arises,’ the word ‘that’ is connected with store consciousness. For store consciousness is the basis of its latent impressions; hence it arises depending upon that—the meaning is that it originates continuously.
trbh [366, 367, 368]atha vā yasmin dhātau bhūmau vālayavijñānaṃ vipākas tad api
kliṣṭaṃ manas taddhātukaṃ tadbhūmikaṃ ceti tatpratibaddhavṛttitvāt tad āśritya
pravartate
Alternatively, in whatever realm or level store consciousness is the maturation, that defiled manas also belongs to that realm and that level. Because its activity is bound to it, it arises depending upon it.
tadālambam is a bahuvrīhi modifier meaning that the manas-consciousness has ālayavijñāna as its intentional object; ālamba is not translated merely as a physical support.→ “With that as its object,” where “that” is store consciousness.
trbh [369, 370]tadālambam ity ālayavijñānālambanam eva satkāyadṛṣṭyādibhiḥ saṃprayogād ahaṃ
mamety ālayavijñānālambanatvāt
‘Having that as its object’ means having store consciousness itself as its object, because, through association with the view of a real person and the other afflictions, it takes store consciousness as its object in the forms ‘I’ and ‘mine.’
trbh [371, 372, 373, 374]kathaṃ punar yata eva cittād utpadyate tad
eva tadālambanaṃ bhavati
yathā tad anicchatāṃ keṣāṃcit kasyāñcid avasthāyāṃ
yata eva cittān manovijñānam utpadyate tadālambanam eva tad utpadyate
But how can the very consciousness from which it arises also be its object? Just so, even for some who do not accept that, in a certain state mental consciousness arises from a consciousness while arising with that very consciousness as its object.
manonāma is a bahuvrīhi compound, “whose name is manas,” not the sequence manaḥ plus emphatic nāma, “mind indeed.”→ “A consciousness named ‘mind’ (manas).”
trbh [375, 376, 377]manonāma vijñānam iti mana iti nāma ākhyā yasya vijñānasya tad ālayavijñānam
āśritya pravarte tadālambanaṃ ca manonāmety anenālayavijñānāt pravṛttivijñānāc
ca vyavacchinatti
‘A consciousness named manas’ means the consciousness whose name or designation is ‘manas’; it operates depending upon store consciousness and has that as its object. By ‘named manas’ he distinguishes it from store consciousness and from the active consciousnesses.
mananātmakam describes the consciousness’s nature as mentation or thinking. It is not “made of mind,” and manana is also the basis of the name manas according to the commentary’s nirukti.→ “Whose nature is mentation (manana).”
trbh [378, 379, 380, 381]tat punaḥ kiṃ svabhāvam ity āha
mananātmakam iti
evaṃ
mananātmakatvān mana ity ucyate nairūktena vidhinā
What, then, is its nature? He says: ‘having mentation as its nature.’ Thus, because its nature is mentation, it is called manas by the etymological procedure.