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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 8
dvitīyaḥ pariṇāmo 'yam tṛtīyaḥ ṣaḍvidhasya yā | viṣayasyopalabdhiḥ sā kuśalākuśalādvayā
Translation. This is the second transformation (pariṇāma).
The third transformation of consciousness is the apprehension (upalabdhi)
of the sixfold object;
it is wholesome (kuśala), unwholesome (akuśala), or neither (advaya)—that is, indeterminate (avyākṛta).
Grammar check: 12 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 |
|---|
| dvitīyaḥ | dvitīya | pass |
| pariṇāmaḥ | pariṇāma | pass |
| ayam | idam | pass |
| tṛtīyaḥ | tṛtīya | pass |
| ṣaḍvidhasya | ṣaḍvidha | pass |
| yā | yad | pass |
| viṣayasya | viṣaya | pass |
| upalabdhiḥ | upalabdhi | pass |
| sā | tad | pass |
| kuśalā | kuśala | pass |
| akuśalā | akuśala | pass |
| advayā | advaya | 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.
Treat dvitīyaḥ pariṇāmo ’yam as the conclusion of the preceding discussion, and begin the new description with tṛtīyaḥ, rather than construing “second” and “third” in one continuous equation.→ The opening clause concludes the account of the second transformation; the remainder introduces the third.
trbh [473, 474]uddiṣṭo nidiṣṭaś ceti nigamayati
dvitīyapariṇāmāntaraṃ tṛtīyaḥ pariṇāmo vaktavya ity ata āha
He concludes what was stated in outline and explained. After the second transformation, the third transformation must be stated; therefore he says …
Supply vijñānapariṇāmaḥ as the omitted head of tṛtīyaḥ and identify that third transformation with the apprehension expressed by the yā … sā construction.→ “The third transformation of consciousness is the apprehension …”
trbh [475, 476, 477]tṛtīyaḥ ṣaḍvidhasya yā
viṣayasyopalabdhiḥ sā
tṛtīyo vijñānapariṇāma iti vākyaśeṣaḥ
‘The third: whatever apprehension there is of the sixfold object, that …’ The completion of the sentence is: ‘[that is] the third transformation of consciousness.’
Construe ṣaḍvidhasya as agreeing with viṣayasya: the object itself is sixfold, comprising the six classes beginning with visible form.→ “Apprehension of the sixfold object.”
trbh [478, 479]ṣaḍvidhasyeti ṣaṭprakārasya
rūpaśabdagandharasaspraṣṭavya dharmātmakasya viṣayasya yā upalabdhir grahaṇaṃ
‘Sixfold’ means ‘of six kinds’: whatever apprehension there is of the object constituted by visible form, sound, smell, taste, the tangible, and dharmas—that is, its grasping …
Render upalabdhi as “apprehension” and construe viṣayasya as its object, not as a possessive or subjective genitive.→ “Apprehension (upalabdhi) of the object.”
trbh [479, 480]rūpaśabdagandharasaspraṣṭavya dharmātmakasya viṣayasya yā upalabdhir grahaṇaṃ
pratipattir ity arthaḥ
Whatever upalabdhi there is of the object constituted by visible form and the other object-classes is grahaṇa, ‘grasping’; the meaning is pratipatti, ‘apprehension/understanding.’
Segment kuśalākuśalādvayā as three separate feminine nominative predicates—kuśalā, akuśalā, advayā—joined orthographically by vowel sandhi, rather than as one dvandva compound.→ Three alternatives: “wholesome, unwholesome, or neither.”
trbh [481, 482, 483]sā punaḥ kiṃ kuśalākuśalāvyākṛtety ata āha
kuśalākuśalādvayā
kuśalākuśalādvayety avyākṛtāpi
One may then ask whether it is wholesome, unwholesome, or indeterminate; therefore he says, ‘wholesome, unwholesome, neither.’ By ‘wholesome, unwholesome, neither,’ the indeterminate is included as well.
trbh [484, 485, 486, 487]alobhādveṣāmohaiḥ saṃprayuktā kuśalā
lobhadveṣamohaiḥ saṃprayuktākuśalā
kuśalākuśalair asaṃprayuktādvayā na
kuśalā nākuśalety arthaḥ
Associated with non-greed, non-hatred, and non-delusion, it is wholesome; associated with greed, hatred, and delusion, it is unwholesome; when associated with neither wholesome nor unwholesome factors, it is ‘neither’—the meaning is that it is not wholesome and not unwholesome.
Interpret advayā contextually as “neither [wholesome nor unwholesome],” equivalent to avyākṛtā, not as the doctrinal term “nondual.”→ “Neither (advayā)—that is, indeterminate (avyākṛtā).”
trbh [483]kuśalākuśalādvayety avyākṛtāpi
By ‘wholesome, unwholesome, neither,’ the indeterminate is included as well.
trbh [486, 487]kuśalākuśalair asaṃprayuktādvayā na
kuśalā nākuśalety arthaḥ
When associated with neither wholesome nor unwholesome factors, it is ‘neither’; the meaning is that it is not wholesome and not unwholesome.
Translate kuśala and akuśala by the technical ethical terms “wholesome” and “unwholesome,” rather than merely “skilful/unskilful” or “good/bad.”→ “Wholesome (kuśala)” and “unwholesome (akuśala).”
trbh [484, 485]alobhādveṣāmohaiḥ saṃprayuktā kuśalā
lobhadveṣamohaiḥ saṃprayuktākuśalā
Associated with non-greed, non-hatred, and non-delusion, it is wholesome; associated with greed, hatred, and delusion, it is unwholesome.