Muni's PlayPañcaskandhaprakaraṇa
आचार्य वसुबन्धुविरचितम् | Composed by Ācārya Vasubandhu पञ्चस्कन्धप्रकरणम् | The Treatise on the Five Aggregates
प्रथमाधिकारः - स्कन्धोद्देशनिर्देशकः First Chapter - Explanation of the Definition of Aggregates
पञ्चस्कन्धाः | The Five Aggregates
Verse 1
रुपस्कन्धः वेदनास्कन्धः संज्ञास्कन्धः संस्कारस्कन्धः विज्ञानस्कन्धश्च॥१॥ Form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, and consciousness aggregate.
रुपस्य द्वौ भेदौ | The Two Divisions of Form
Verse 2
रुपं कतमत्। यत् किञ्चिद् रुपं सर्वं तच्चत्वारि महाभूतानि चत्वारि च महाभूतान्युपादाय॥२॥ What is form? Whatever form there is, all of it is the four great elements and that which is derived from the four great elements.
महाभूतनामानि | Names of the Great Elements
Verse 3
कतमानि चत्वारि महाभूतानि। पृथिवी धातुः अब्धातुः तेजोधातुः वायुधातुश्च॥३॥ What are the four great elements? The earth element, the water element, the fire element, and the wind element.
महाभूतलक्षणानि | Characteristics of the Great Elements
Verse 4
तत्र पृथिवीधातुः कतमः। कठिनता॥४॥ Among them, what is the earth element? Solidity (hardness).
Verse 5
अब्धातुः कतमः। निष्यन्दता॥५॥ What is the water element? Fluidity (cohesion).
Verse 6
तेजोधातुः कतमः उष्णता॥६॥ What is the fire element? Heat.
Verse 7
वायुधातुः कतमः। पौनःपुन्यकम्पनता॥७॥ What is the wind element? Continuous motion (vibration).
उपादायरुपनामानि | Names of Derived Forms
Verse 8
उपादायरुपं कतमत्। चक्षुरिन्द्रियम्, श्रोत्रेन्द्रियम्, घ्राणेन्द्रियम्, जिह्वेन्द्रियम्, कायेन्द्रियम्, रुपम्, शब्दः, गन्धः, रसः, स्प्रष्टव्यैकदेशः, अविज्ञप्तिश्च॥८॥ What is derived form? The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, form, sound, smell, taste, a portion of tangibles, and non-informative form (avijñapti).
उपादायरुपलक्षणानि | Characteristics of Derived Forms
Verse 9
चक्षुरिन्द्रियं कतमत्। वर्णविषयो रुपप्रसादः॥९॥ What is the eye faculty? The clear matter (rūpaprasāda) having color as its object.
Verse 10
श्रोत्रेन्द्रियं कतमत्। शब्दविषयो रुपप्रसादः॥१०॥ What is the ear faculty? The clear matter having sound as its object.
Verse 11
घ्राणेन्द्रियम् कतमत्। गन्धविषयो रुपप्रसादः॥११॥ What is the nose faculty? The clear matter having smell as its object.
Verse 12
जिह्वेन्द्रियम् कतमत्। रसविषयो रुपप्रसादः॥१२॥ What is the tongue faculty? The clear matter having taste as its object.
Verse 13
कायेन्द्रियम् कतमत्। स्प्रष्टव्यविषयो रुपप्रसादः॥१३॥ What is the body faculty? The clear matter having tangibles as its object.
Verse 14
रुपं कतमत्। चक्षुर्गोचरः। वर्णः संस्थानम् विज्ञप्तिश्च॥१४॥ What is form (as an object)? It is the sphere of the eye: color, shape, and informative form.
Verse 15
शब्दः कतमः। श्रोत्रगोचरः। निष्पन्नः अनिष्पन्नः उभयः। उपात्तचतुर्महाभूतहेतुकः अनुपात्तचतुर्महाभूतहेतुकः उभयचतुर्महाभूतहेतुकश्च॥१५॥ What is sound? It is the sphere of the ear. (It is) articulate, inarticulate, and both; caused by great elements that are assimilated (living beings), unassimilated (non-living things), and both.
Verse 16
गन्धः कतमः। घ्राणगोचरः। सुरभिः असुरभिः तदन्यश्च॥१६॥ What is smell? It is the sphere of the nose. Fragrant, unfragrant, and otherwise (neutral).
Verse 17
रसः कतमः। जिह्वागोचरः। मधुरः अम्लः लवणः कटुः तिक्तः कषायश्च॥१७॥ What is taste? It is the sphere of the tongue. Sweet, sour, salty, pungent, bitter, and astringent.
Verse 18
स्प्रष्टव्यः कतमः। कायगोचरः। महाभूतान्युपादाय श्लक्ष्णत्वम् कर्कशत्वम् गुरुत्वम् लघुत्वम् शीतत्वम् जिघत्सा पिपासा च॥१८॥ What is tangible? It is the sphere of the body. Deriving from the great elements: smoothness, roughness, heaviness, lightness, coldness, hunger, and thirst.
Verse 19
अविज्ञप्तिरुपं कतमत्। विज्ञप्तिसमाधिसंभूतं रुपम् अनिदर्शनम् अप्रतिघम्॥१९॥ What is non-informative form (avijñapti-rūpa)? It is form born of informative action or concentration, which is invisible and non-resisting.
Conclusion of Form
रुपस्कन्धः सोद्देशनिर्देशः परिनिष्ठितः। The form aggregate, along with its explanation, is concluded.
अथ वेदना सलक्षणप्रभेदा | Now Feeling, with its Characteristics and Divisions
Verse 20
वेदना कतमा। त्रिविधोऽनुभवः। सुखः दुःखः अदुःखासुखश्च॥२०॥ What is feeling? Threefold experience: pleasant, unpleasant, and neither-pleasant-nor-unpleasant.
Verse 21
सुखो यस्मिन् निरुद्धे संयोगेच्छा जायते॥२१॥ Pleasant is that which, when it ceases, a desire for contact arises.
Verse 22
दुःखो यस्मिन्नुत्पन्ने वियोगेच्छा जायते॥२२॥ Unpleasant is that which, when it arises, a desire for separation arises.
Verse 23
अदुःखासुखो यस्मिन्नुत्पन्ने नोभयेच्छा जायते॥२३॥ Neither-pleasant-nor-unpleasant is that which, when it arises, a desire for neither arises.
Conclusion of Feeling
वेदनास्कन्धः सोद्देशनिर्देशः परिनिष्ठितः। The feeling aggregate, along with its explanation, is concluded.
अथ संज्ञा लक्षण प्रभेदा | Now Perception, its Characteristics and Divisions
Verse 24
संज्ञा कतमा। विषयनिमित्तोद्ग्रहणम्॥२४॥ What is perception? The grasping of the distinguishing marks of an object.
Verse 25
सा त्रिधा। परीत्ता महद्गता अप्रमाणा च॥२५॥ It is threefold: limited, extensive, and immeasurable.
Conclusion of Perception
संज्ञास्कन्धः सोद्देशनिर्देशः परिनिष्ठितः। The perception aggregate, along with its explanation, is concluded.
संस्काराणां द्वौ भेदौ | Two Divisions of Mental Formations
Verse 26
संस्काराः कतमे। वेदनासंज्ञाभ्यामन्ये चैत्ताः चित्तविप्रयुक्ताश्च॥२६॥ What are mental formations? Mental factors other than feeling and perception, and factors disassociated from the mind.
Verse 27
तत्र चैत्तधर्माः कतमे। ये धर्माश्चित्तेन सम्प्रयुक्ताः॥२७॥ Among them, what are mental factors (caitta dharmas)? Those factors that are associated with the mind.
चैत्तपरिसंख्यानम् | Enumeration of Mental Factors
Verse 28
ते कतमे। स्पर्शः मनस्कारः वेदना संज्ञा चेतना छन्दः अधिमोक्षः स्मृतिः समाधिः प्रज्ञा श्रध्दा ह्रीः अपत्रपा अलोभः कुशलमूलम् अद्वेषः कुशलमूलम् अमोहः कुशलमूलम् वीर्यम् प्रश्रब्धिः अप्रमादः उपेक्षा अविहिंसा राग प्रतिघः मानः अविद्या दृष्टिः विचिकित्सा क्रोध उपनाहः म्रक्षः प्रदाशः ईर्ष्या मात्सर्यर्म् माया शाठ्यम् मदः विहिंसा आह्रिक्यम् अनपत्राप्यम् स्त्यानम्, औद्धत्यम्, आश्रद्ध्यम्, कौशीद्ध्यम् प्रमादः मुषितास्मृति, विक्षेपः, अप्रसजन्यम्, कौकृत्यम्, मिद्धम्, वितर्कः, विचारश्च॥२८॥ What are they? Contact, attention, feeling, perception, volition, desire, resolve, mindfulness, concentration, wisdom, faith, self-respect, decorum, non-greed as a wholesome root, non-hatred as a wholesome root, non-delusion as a wholesome root, effort, tranquility, non-recklessness, equanimity, non-harming, greed, hatred, pride, ignorance, wrong view, doubt, anger, resentment, concealment, spite, jealousy, stinginess, deceit, guile, arrogance, harming, lack of self-respect, lack of decorum, dullness, restlessness, lack of faith, laziness, recklessness, forgetfulness, distraction, non-introspection, worry, drowsiness, applied thought, and sustained thought.
Verse 29
एतेषां पञ्च सर्वत्रगाः। पञ्च प्रतिनियतविषयाः। एकादश कुशलाः। षट् क्लेशाः। शिष्टा उपक्लेशाः। चत्वारोऽन्यत्रापि भवन्तीत्यनियताः॥२९॥ Of these, five are omnipresent. Five are object-determining. Eleven are wholesome. Six are afflictions (kleśas). The remaining are secondary afflictions (upakleśas). Four are variable as they occur elsewhere as well.
चैत्तलक्षणानि | Characteristics of Mental Factors
Verse 30
स्पर्शः कतमः। त्रिकसंनिपाते इन्द्रियविकारपरिच्छेदः॥३०॥ What is contact (sparśa)? It is the determination of the alteration of the sense organ upon the coming together of the three (object, sense organ, and consciousness).
Verse 31
मनस्कारः कतमः। चेतस आभोगः॥३१॥ What is attention (manaskāra)? It is the directing of the mind.
Verse 32
चेतना कतमा। गुणदोषानुभयेषु चित्ताभिसंस्कारो मनस्कर्म॥३२॥ What is volition (cetanā)? It is mental action, the conditioning of the mind towards what is beneficial, harmful, or neutral.
Verse 33
छन्दः कतमः। अभिप्रेते वस्तुन्यभिलाषः॥३३॥ What is desire (chanda)? It is the wish for an intended object.
Verse 34
अधिमोक्षः कतमः। निश्चिते वस्तुनि तथैवावधारणम्॥३४॥ What is resolve (adhimokṣa)? It is the firm conviction regarding an ascertained object just as it is.
Verse 35
स्मृतिः कतमा। संस्तुते वस्तुन्यसंप्रमोषः॥३५॥ What is mindfulness (smṛti)? It is the non-forgetting of a familiar object.
Verse 36
समाधिः कतमः। उपपरीक्ष्ये वस्तुनि चित्तस्यैकाग्रता॥३६॥ What is concentration (samādhi)? It is the one-pointedness of mind on an object being investigated.
Verse 37
प्रज्ञा कतमा। तत्रैव प्रविचयो योगायोगविहितोऽन्यथा च॥३७॥ What is wisdom (prajñā)? It is the discernment of that very object, whether it is suitable, unsuitable, or otherwise.
Verse 38
श्रद्धा कतमा। कर्मफ़लासत्यरत्नेष्वभिसंप्रत्ययः। चेतसोऽभिलाषः चेतसः प्रसादः॥३८॥ What is faith (śraddhā)? It is firm conviction in karma and its fruits, truths, and jewels (Buddha, Dharma, Sangha). It is the mind’s aspiration and the mind’s lucidity.
Verse 39
ह्रीः कतमा। आत्मानं धर्मं वाधिपतिं कृत्वा स्वयमवद्येन लज्जा॥३९॥ What is self-respect (hrī)? It is the sense of shame regarding one’s own faults, taking oneself or the Dharma as the prevailing factor.
Verse 40
अपत्रपा कतमा। लोकमधिपतिं कृत्वा परतोऽवद्येन लज्जा॥४०॥ What is decorum (apatrapā)? It is the sense of shame before others regarding faults, taking the world as the prevailing factor.
Verse 41
अलोभः कतमः। लोभप्रतिपक्षः। चेतसो दानक्षेत्रापरिग्रहः॥४१॥ What is non-greed (alobha)? It is the antidote to greed. It is the mind’s non-attachment to the objects of giving.
Verse 42
अद्वेषः कतमः। द्वेषप्रतिपक्षः। मैत्री॥४२॥ What is non-hatred (adveṣa)? It is the antidote to hatred. It is loving-kindness (maitrī).
Verse 43
अमोहः कतमः। मोहप्रतिपक्षः। यथाभूतसंप्रतिपत्तिः॥४३॥ What is non-delusion (amoha)? It is the antidote to delusion. It is proper understanding as things truly are.
Verse 44
वीर्यं कतमत्। कौसीद्यप्रतिपक्षः। कुशले चेतसोऽभ्युत्साहः॥४४॥ What is effort (vīrya)? It is the antidote to laziness. It is the mind’s enthusiasm for what is wholesome.
Verse 45
प्रश्रब्धिः कतमा। दौष्ठुल्यप्रतिपक्षः। कायचित्तकर्मण्यता॥४५॥ What is tranquility (praśrabdhi)? It is the antidote to heaviness/dysfunction. It is the pliancy of body and mind.
Verse 46
अप्रमादः कतमः। प्रमादप्रतिपक्षः। अलोभादीन् वीर्यान्तान् निश्रित्य अकुशलानां धर्माणां प्रहाणम्। तत्प्रतिपक्षाणां कुशलानां धर्माणां भावना॥४६॥ What is non-recklessness (apramāda)? It is the antidote to recklessness. Relying on non-greed etc. up to effort, it is the abandoning of unwholesome factors and the cultivation of their antidotes, the wholesome factors.
Verse 47
उपेक्षा कतमा। अलोभादीन् वीर्यान्तान् निश्रित्य चित्तसमता। चित्तप्रशान्तता। चित्तानाभोगता। यया अक्लिष्टधर्मानवकाशेनाऽक्लिष्टेषु स्थितिः॥४७॥ What is equanimity (upekṣā)? Relying on non-greed etc. up to effort, it is the evenness of mind, the peacefulness of mind, and the non-exertion of mind, by which the mind abides in unblemished states without giving occasion for blemished factors.
Verse 48
अविहिंसा कतमा। विहिंसाप्रतिपक्षः। करुणा॥४८॥ What is non-harming (avihiṃsā)? It is the antidote to harming. It is compassion (karuṇā).
Verse 49
रागः कतमः। उपादानस्कन्धेष्वभ्यर्थना। अध्यवसानम्॥४९॥ What is greed (rāga)? It is craving for and attachment to the aggregates of clinging.
Verse 50
प्रतिघः कतमः। सत्त्वेष्वाघातचित्तता॥५०॥ What is hatred (pratigha)? It is a hostile state of mind towards sentient beings.
Verse 51
मानः कतमः। मानः सप्तविधः। अतिमानः, मानातिमानः, अस्मिमानः, अभिमानः, ऊनमानः, मिथ्यामानश्च॥५१॥ What is pride (māna)? Pride is sevenfold: superiority complex, extreme superiority complex, “I am” pride, overestimation pride, inferiority pride, and false pride.
Verse 53
अतिमानः कतमः। हीनात् श्रेयानहमस्मि सदृशेन वा सदृशोऽस्मीति चिन्तयतो या चित्तस्योन्नतिः॥५३॥ What is superiority complex (atimāna)? It is the mental elevation of one who thinks “I am better than the inferior” or “I am equal to my equals”.
Verse 54
मानातिमानः कतमः। श्रेयसोऽहमेव श्रेयानिति चिन्तयतो या चित्तस्योन्नतिः॥५४॥ What is extreme superiority complex (mānātimāna)? It is the mental elevation of one who thinks “I am better even than the superior”.
Verse 55
अस्मिमानः कतमः। पञ्चसूपादानस्कन्धेष्वात्मानमात्मीयं वा पश्यतो या चित्तस्योन्नतिः॥५५॥ What is “I am” pride (asmimāna)? It is the mental elevation of one who views the five aggregates of clinging as “I” or “mine”.
Verse 56
अभिमानः कतमः। अप्राप्त उत्तरे विशेषाधिगमे प्राप्तो मयेति चिन्तयतो या चित्तस्योन्नतिः॥५६॥ What is overestimation pride (abhimāna)? It is the mental elevation of one who thinks “I have attained it” when a higher, distinct realization has not yet been attained.
Verse 57
ऊनमानः कतमः। बह्वन्तरविशिष्टादल्पान्तरहीनोऽस्मीति चिन्तयतो या चित्तस्योन्नतिः॥५७॥ What is inferiority pride (ūnamāna)? It is the mental elevation of one who thinks “I am only slightly inferior to those who are vastly superior”.
Verse 58
मिथ्यामानः कतमः। अगुणवतो गुणवानहमस्मीति चिन्तयतो या चित्तस्योन्नतिः॥५८॥ What is false pride (mithyāmāna)? It is the mental elevation of one who is without good qualities but thinks “I possess good qualities”.
Verse 59
अविद्या कतमा। कर्मफ़लसत्यरत्नानामज्ञानम्। सा पुनः सहजा परिकल्पिता च॥५९॥ What is ignorance (avidyā)? It is the lack of knowledge regarding karma and its fruits, truths, and jewels. Furthermore, it is both innate and imputed.
Verse 60
रागचरितस्य रागप्रतिघयोः रागचरितस्याविद्यायाश्चेत्यकुशलानां त्रीणि मूलानि। लोभोऽकुशलमूलं द्वेषोऽकुशलमूलं, मोहोऽकुशलमूलं च॥६०॥ The three unwholesome roots are greed as an unwholesome root, hatred as an unwholesome root, and delusion as an unwholesome root.
Verse 61
दृष्टिः कतमा। पञ्चदृष्ट्यः - सत्कायदृष्टिः, अन्तर्ग्राह्यदृष्टिः, मिथ्यादृष्टिः, दृष्टिपरामर्शः, शीलव्रतपरामर्शश्च॥६१॥ What is wrong view (dṛṣṭi)? There are five views: view of a real personality, extreme views, false views, esteeming views, and esteeming rules and rituals.
Verse 62
सत्कायदृष्टिः कतमा। पञ्चोपादानस्कन्धानात्मत आत्मीयतो वा पश्यतो या क्लिष्टा प्रज्ञा॥६२॥ What is the view of a real personality (satkāyadṛṣṭi)? It is the afflicted wisdom that views the five aggregates of clinging as “I” or “mine”.
Verse 63
अन्तर्ग्राह्यदृष्टिः कतमा। तानेवाधिपतिं कृत्वा शाश्वतत उच्छेदतो वा पश्यतो या क्लिष्टा प्रज्ञा॥६३॥ What are extreme views (antargrāhyadṛṣṭi)? It is the afflicted wisdom that, taking those same aggregates as a basis, views them as eternal or subject to annihilation.
Verse 64
मिथ्यादृष्टिः कतमा। हेतुं वा फ़लं वा क्रियां वापवदतः सदावस्तु विनाशयतो या क्लिष्टा प्रज्ञा॥६४॥ What is false view (mithyādṛṣṭi)? It is the afflicted wisdom of one who denies cause, fruit, or action, or who destroys what is real and true.
Verse 65
दृष्टिपरामर्शः कतमः। ता एव तिस्रो दृष्टिस्तदाश्रयांश्च स्कन्धान् श्रेष्ठतः परमतश्च पश्यतो या क्लिष्टा प्रज्ञा॥६५॥ What is esteeming views (dṛṣṭiparāmarśa)? It is the afflicted wisdom that views those aforementioned three views, and the aggregates upon which they are based, as supreme and paramount.
Verse 66
शीलव्रतपरामर्शः कतमः। शीलं व्रतं तदाश्रयांश्च स्कन्धानशुद्धितो मुक्तितो नैयाणिकतश्च पश्यतो या क्लिष्टा प्रज्ञा॥६६॥ What is esteeming rules and rituals (śīlavrataparāmarśa)? It is the afflicted wisdom that views ethical conduct, rituals, and the aggregates upon which they are based as a means of purification, liberation, and deliverance.
Verse 67
विचिकित्सा कतमा। सत्यादिषु या द्विकोटिका मतिः॥६७॥ What is doubt (vicikitsā)? It is a two-pronged (vacillating) thought regarding the truths and so on.
Verse 68
एतेषां क्लेशानां पश्चिमास्तिस्रो दृष्टयः विचिकित्सा च परिकल्पिताः। शिष्टाः सहजाः परिकल्पिताश्च॥६८॥ Among these afflictions, the last three views and doubt are imputed. The rest are both innate and imputed.
Verse 69
क्रोधः कतमः। वर्तमानमपकारमागम्य या चेतस आघातचेतना॥६९॥ What is anger (krodha)? It is the mind’s hostile intention that arises in response to a present injury.
Verse 70
उपनाहः कतमः। वैरानुबन्धः॥७0॥ What is resentment (upanāha)? It is the holding of a grudge.
Verse 71
म्रक्षः कतमः। आत्मनोऽवद्यप्रच्छादना॥७१॥ What is concealment (mrakṣa)? It is the hiding of one’s own faults.
Verse 72
प्रदाशः कतमः। चण्डवचोदाशिता॥७२॥ What is spite (pradāśa)? It is the manifestation of harsh words.
Verse 73
ईर्ष्या कतमा। परसंपत्तौ चेतसो व्यारोपः॥७३॥ What is jealousy (īrṣyā)? It is the mind’s agitation regarding the success of others.
Verse 74
मात्सर्यं कतमत्। दानविरोधी चेतस आग्रहः॥७४॥ What is stinginess (mātsarya)? It is the mind’s grasping, which is opposed to giving.
Verse 75
माया कतमा। परवञ्चनाभूतार्थसदर्शनता॥७५॥ What is deceit (māyā)? It is the display of what is not true for the purpose of deceiving others.
Verse 76
शाठ्यं कतमत्। स्वदोषप्रच्छादनोपायसंगृहीतं चेतसः कौटिल्यम्॥७६॥ What is guile (śāṭhya)? It is the crookedness of mind that resorts to means of concealing one’s own faults.
Verse 77
मदः कतमः। स्वसंपत्तौ रक्तस्योद्धर्षः। चेतसः पर्यादानम्॥७७॥ What is arrogance (mada)? It is the exultation of one who is attached to their own success; the overpowering of the mind.
Verse 78
विहिंसा कतमा। सत्त्वेषु विहेठना॥७८॥ What is harming (vihiṃsā)? It is the injuring of sentient beings.
Verse 79
आह्रीक्यं कतमत्। अवद्येन स्वयमलज्जा॥७९॥ What is lack of self-respect (āhrīkya)? It is the lack of shame within oneself regarding a fault.
Verse 80
अनपत्राप्यं कतमत्। अवद्येन परतोऽलज्जा॥८०॥ What is lack of decorum (anapatrāpya)? It is the lack of shame before others regarding a fault.
Verse 81
स्त्यानं कतमत्। चित्ताकर्मण्यता। स्तैमित्यम्॥८१॥ What is dullness (styāna)? It is the unworkability of the mind; sluggishness.
Verse 82
औद्धत्यं कतमत्। चित्तस्याव्युपशमः॥८२॥ What is restlessness (auddhatya)? It is the lack of peacefulness in the mind.
Verse 83
आश्रद्ध्यं कतमत्। कर्मफलसत्यरत्नेष्वनभिसंप्रत्ययः। श्रद्धाविपक्षश्चेतसोऽप्रसादः॥८३॥ What is lack of faith (āśraddhya)? It is the lack of firm conviction in karma and its fruits, truths, and jewels. It is the opposite of faith; the mind’s lack of lucidity.
Verse 84
कौशीद्यं कतमत्। कुशले चेतसोऽनभ्युत्साहो वीर्यविपक्षः॥८४॥ What is laziness (kausīdya)? It is the mind’s lack of enthusiasm for what is wholesome; the opposite of effort.
Verse 85
प्रमादः कतमः। या लोभद्वेषमोहेकौशीद्यैश्चित्तस्यानारक्षा कुशलस्याभावना॥८५॥ What is recklessness (pramāda)? It is the non-guarding of the mind and the non-cultivation of the wholesome due to greed, hatred, delusion, and laziness.
Verse 86
मुषितास्मृतिः कतमा। क्लिष्टास्मृतिः। कुशलाप्रतिपत्तिः॥८६॥ What is forgetfulness (muṣitāsmṛti)? It is afflicted mindfulness; the non-retention of the wholesome.
Verse 87
विक्षेपः कतमः। रागद्वेषमोहांशिकः पञ्चकामगुणेषु चित्तस्य विसारः॥८७॥ What is distraction (vikṣepa)? It is the wandering of the mind among the five strands of sensual pleasure, stemming from greed, hatred, and delusion.
Verse 88
अप्रसजन्यं कतमत्। क्लेशसंप्रयुक्ता प्रज्ञा। तया कायवाक्चित्तचर्या असंविदितेव प्रवर्तते॥८८॥ What is non-introspection (aprasajanya)? It is wisdom associated with afflictions. By it, the activities of body, speech, and mind occur as if without awareness.
Verse 89
कौकृत्यं कतमत्। चेतसो विप्रतिसारः॥८९॥ What is worry (kaukṛtya)? It is remorse of the mind.
Verse 90
मिद्धं कतमत्। अस्वतंत्रवृत्तिचेतसोऽभिसंक्षेपः॥९०॥ What is drowsiness (middha)? It is the contraction of the mind operating without independence.
Verse 91
वितर्कः कतमः। पर्येषको मनोजल्पः चेतनाप्रज्ञाविशेषः या चित्तस्यौदारिकता॥९१॥ What is applied thought (vitarka)? It is the inquiring murmur of the mind, a specific mode of volition and wisdom; it is the grossness of the mind.
Verse 92
विचारः कतमः। पर्येषको मनोजल्पः तथैव या चित्तस्य सूक्ष्मता॥९२॥ What is sustained thought (vicāra)? It is the inquiring murmur of the mind (as above); but it is the subtlety of the mind.
चित्तविप्रयुक्तपरिसंख्यानम् | Enumeration of Factors Disassociated from the Mind
Verse 93
चित्तविप्रयुक्तसंस्काराः कतमे। ये रुपचित्तचैत्ताधिकारे प्रज्ञप्ताः, त एवान्यत्राप्रज्ञप्ताः॥९३॥ What are the conditioning forces disassociated from the mind (cittaviprayukta-saṃskāras)? They are those that are designated in relation to form, mind, and mental factors, but not designated apart from them.
Verse 94
ते कतमे। प्राप्तिः, असंज्ञिसमापत्तिः, निरोधसमापत्तिः, आसंज्ञिकम्, जीवितेन्द्रियम्, निकायसभागता, जातिः, जरा, स्थितिः, अनित्यता, नामकायः, पदकायः, व्यञ्जनकायः, पृथग्जनत्वमित्येवमादिभेदसमादानाः॥९४॥ What are they? Acquisition, absorption of non-perception, absorption of cessation, the state of non-perception, the life faculty, homogeneity of species, birth, aging, duration, impermanence, collection of words, collection of phrases, collection of syllables, the state of an ordinary person, and other such accepted divisions.
चित्तविप्रयुक्तलक्षणानि | Characteristics of Factors Disassociated from the Mind
Verse 95
तत्र प्राप्तिः कतमा। प्रतिलम्भः समन्वागमश्च। बीजम्, वशिता, अभिमुखीभावश्च यथायोगम्॥९५॥ Among them, what is acquisition (prāpti)? It is obtaining and possession. It is the seed, mastery, and manifestation, as appropriate.
Verse 96
असंज्ञिसमापत्तिः कतमा। शुभकृत्स्नवीतरागस्योपर्यवीतरागस्य निःसरणसंज्ञापूर्वकेण मनसिकारेणास्थावराणां चित्तचैत्तधर्माणां यो निरोधः॥९६॥ What is the absorption of non-perception (asaṃjñi-samāpatti)? For one who is free from attachment to the Śubhakṛtsna (Third Dhyāna) but not free from attachment to the higher realms, it is the cessation of unstable mind and mental factors, preceded by attention with the idea of escape.
Verse 97
निरोधसमापत्तिः कतमा। आकिञ्चन्यायतनवीतरागस्य भवाग्रतादुच्चलितस्य शान्तविहारसंज्ञापूर्वकेण मनसिकारेणास्थावराणां चित्तचैत्तधर्माणां तदेकत्यानां च स्थावराणां यो निरोधः॥९७॥ What is the absorption of cessation (nirodha-samāpatti)? For one who is free from attachment to the sphere of nothingness and has emerged from the peak of existence, it is the cessation of unstable mind and mental factors, as well as some stable ones, preceded by attention with the idea of peaceful abiding.
Verse 98
आसंज्ञिकं कतमत्। असंज्ञिसत्त्वनिकायदेवेषूपपन्नस्यास्थावराणां चित्तचैत्तधर्माणां निरोधः॥९८॥ What is the state of non-perception (āsaṃjñikam)? It is the cessation of unstable mind and mental factors for one born among the gods in the class of non-percipient beings.
Verse 99
जीवितेन्द्रियम् कतमत्। निकायसभागेषु पूर्वकर्मानुविद्धेषु यः संस्काराणां स्थितिकालनियमः॥९९॥ What is the life faculty (jīvitendriyam)? It is the determination of the duration of conditioning forces within a homogeneous species, directed by past karma.
Verse 100
निकायसभागः कतमः। या सत्त्वानामात्मभावसदृशता॥१००॥ What is homogeneity of species (nikāya-sabhāga)? It is the similarity of the bodies (natures) of sentient beings.
Verse 101
जातिः कतमा। निकायसभागे संस्काराणामभूत्वा यो भावः॥१०१॥ What is birth (jāti)? It is the coming into being of conditioning forces that previously did not exist within a homogeneous species.
Verse 102
जरा कतमा। तथा तेषां प्रबन्धान्यथात्वम्॥१०२॥ What is aging (jarā)? It is the alteration of their continuum.
Verse 103
स्थितिः कतमा। तथा तेषां प्रबन्धान्वयः॥१०३॥ What is duration (sthiti)? It is the continuation of their continuum.
Verse 104
अनित्यता कतमा। तथा तेषां प्रबन्धविनाशः॥१०४॥ What is impermanence (anityatā)? It is the destruction of their continuum.
Verse 105
नामकायः कतमः। धर्माणां स्वभावाधिवचनम्॥१०५॥ What is the collection of words (nāmakāya)? It is the designation of the essential nature of dharmas.
Verse 106
पदकायः कतमः। धर्माणां विशेषाधिवचनम्॥१०६॥ What is the collection of phrases (padakāya)? It is the designation of the specific qualities of dharmas.
Verse 107
व्यञ्जनकायः कतमः। अक्षराणि। तदुभयाभिव्यञ्जनतामुपादाय॥१०७॥ What is the collection of syllables (vyañjanakāya)? They are syllables. They are so called because they manifest both (words and phrases).
Verse 108
वाक्यानि तानि। नामपदाश्रयेणार्थवचनतामुपादाय॥१०८॥ They are sentences. By relying on words and phrases, they express meaning.
Verse 109
अक्षरं पुनः पर्यायाक्षरणतामुपादाय॥१०९॥ And a syllable (akṣara) is so called because it does not perish (a-kṣara) despite synonymous usage.
Verse 110
पृथग्जनत्वं कतमत्। आर्यधर्माणामप्रतिलम्भः॥११०॥ What is the state of an ordinary person (pṛthagjanatvam)? It is the non-acquisition of the noble dharmas.
Conclusion of Mental Formations
इति संस्कारस्कन्धो नाम॥ Thus is the name “Aggregate of Mental Formations”. संस्कारस्कन्धः सोद्देशनिर्देशः परिनिष्ठितः॥१११॥ The aggregate of mental formations, along with its explanation, is concluded.
विज्ञानलक्षणम् | Characteristics of Consciousness
Verse 112
विज्ञानं कतमत्। आलम्बनविज्ञप्तिः॥११२॥ What is consciousness (vijñāna)? It is the apprehension of an object.
Verse 113
चित्तमनसी विज्ञानपर्यायौ सनिर्वचनौ तच्चित्तं मनोऽपि चित्रीकारता मनोनिश्रयतां चोपादाय॥११३॥ Mind (citta) and intellect (manas) are synonyms for consciousness with specific derivations: it is ‘citta’ because of accumulation (citrīkāratā), and ‘manas’ because it is the basis of intellection (manoniśrayatā).
सलक्षणचित्तनिर्देशः | Explanation of Citta with Characteristics
Verse 114
मूलचित्तमालयविज्ञानं तद्यथेदं सर्वसंस्काराणां संचितं बीजम्॥११४॥ The root consciousness is the storehouse consciousness (ālaya-vijñāna). It is like the accumulated seed of all mental formations.
Verse 115
तत्पुनरालम्बनमप्यपरिछिन्नमेकसन्तानवर्ति। यथा निरोधसमापत्त्यसंज्ञिसमापत्त्यासंज्ञिकेभ्यो व्युत्थितस्यास्माद् विषयविज्ञप्तिकं नाम प्रवृत्तिविज्ञानं जायते। आलम्बनप्रत्ययमपेक्ष्य भिन्नाकारेषु वृत्तितामुच्छिद्य पुनर्जाततां संसारे प्रवृत्तिनिवृत्तितां चोपादाय तदालम्बनं नाम विज्ञानम्॥११५॥ It operates in a single continuum with its object unbounded. For one who has emerged from the absorption of cessation, the absorption of non-perception, or the state of non-perception, from this (ālaya-vijñāna) arises the active consciousness (pravṛtti-vijñāna) which apprehends objects. Depending on objective conditions, it operates in various aspects; undergoing interruption and rebirth, and accounting for activity and cessation in saṃsāra, it is called the consciousness of its respective object.
Verse 116
आलयविज्ञानं हि सर्वबीजालयतामात्मभावालयहेतुतामात्मभावे स्थितितां चोपादाय॥११६॥ The storehouse consciousness (ālaya-vijñāna) is so called because it is the storehouse (ālaya) of all seeds, because it is the cause of attachment to personal existence, and because it abides in personal existence.
Verse 117
आदानविज्ञानमपि तत्। आत्मभावादानतामुपादाय॥११७॥ It is also the appropriating consciousness (ādāna-vijñāna), because it appropriates personal existence.
सलक्षणमनोनिर्देशः | Explanation of Manas with Characteristics
Verse 118
मूलमन आलयविज्ञानमाश्रित्य नित्यमात्ममोहात्मदृष्ट्यात्ममानात्मस्नेहैः संप्रयुक्तं विज्ञानमेकजातीयसन्तानवर्ति अर्हत्त्वार्यमार्गनिरोधसमापत्तिकाले व्यावर्तते॥११८॥ The root intellect (mūla-manas), relying on the storehouse consciousness, is a consciousness continuously associated with self-delusion, self-view, self-pride, and self-love. It operates in a homogeneous continuum and ceases at the time of Arhatship, on the noble path, and during the absorption of cessation.
Conclusion of Consciousness
विज्ञानस्कन्धः सोद्देशनिर्देशः परिनिष्ठितः॥ The consciousness aggregate, along with its explanation, is concluded.
स्कन्धनिर्वचनम् | Etymology of Aggregate (Skandha)
Verse 119
किमर्थः स्कन्धः राश्यर्थः। कालगोत्राकारगतिविषयभिन्नानां रुपादीनामभिसंक्षेपतामुपादाय॥११९॥ What is the meaning of aggregate (skandha)? It means a heap. It is so called because it summarizes form and the others, which are differentiated by time, lineage, aspect, destiny, and object.
Conclusion of the Chapter
स्कन्धोद्देशनिर्देशकः प्रथमाधिकारः परिनिष्ठितः॥ The first chapter, the explanation of the definition of the aggregates, is concluded.
द्वितीयाधिकारः | Second Chapter
आयतनोद्देशनिर्देशकः | Explanation of the Definition of the Sense Bases (Āyatanas)
Verse 120
द्वादशायतनानि। चक्षुरायतनम्, रुपायतनम्, श्रोत्रायतनम्, शब्दायतनम्, घ्राणायतनम्, गन्धायतनम्, जिह्वायतनम्, रसायतनम्, कायायतनम्, स्प्रष्टव्यायतनम्, मन आयतनम्, धर्मायतनं च॥१२०॥ There are twelve sense bases (āyatanas): the eye base, the form base, the ear base, the sound base, the nose base, the smell base, the tongue base, the taste base, the body base, the tangible base, the mind base, and the dharma (mental object) base.
आयतनानां सलक्षणप्रपञ्चः | Detailed Explanation of the Sense Bases with Characteristics
Verse 121
चक्षुरादीनि रुपशब्दगन्धरसायतनानि यथोक्तपूर्वाणि॥१२१॥ The eye base and the others, as well as the form, sound, smell, and taste bases, are as previously described.
Verse 122
स्प्रष्टव्यायतनं चत्वारि महाभूतानि उक्तश्च यः स्प्रष्टव्यैकदेशः॥१२२॥ The tangible base consists of the four great elements and that portion of tangibles which was previously described.
Verse 123
मन आयतनं यो विज्ञानस्कन्धः॥१२३॥ The mind base is the aggregate of consciousness.
Verse 124
धर्मायतनं वेदना, संज्ञा, संस्काराः, अविज्ञप्तिः, असंस्कृताश्च॥१२४॥ The dharma (mental object) base consists of feeling, perception, mental formations, non-informative form (avijñapti), and the unconditioned (asaṃskṛta) dharmas.
असंस्कृताः सलक्षणप्रभेदाः | The Unconditioned Dharmas with Characteristics and Divisions
Verse 125
असंस्कृता कतमे। आकाशम्, अप्रतिसंख्यानिरोधः, प्रतिसंख्यानिरोधः तथता च॥१२५॥ What are the unconditioned dharmas? Space (ākāśa), cessation without investigation (apratisaṃkhyā-nirodha), cessation through investigation (pratisaṃkhyā-nirodha), and suchness (tathatā).
Verse 126
तत्राकाशं कतमत्। रुपावकाशः॥१२६॥ Among them, what is space? It is that which provides room for form.
Verse 127
अप्रतिसंख्यानिरोधः कतमः। यो निरोधो न विसंयोगः॥१२७॥ What is cessation without investigation? It is the cessation that is not disjunction (from afflictions).
Verse 128
सक्लेशाऽप्रतिपक्षेण स्कन्धानामात्यन्तिको निरोधः॥१२८॥ It is the ultimate non-arising of the aggregates without utilizing antidotes to afflictions.
Verse 129
प्रतिसंख्यानिरोधः कतमः। यो निरोधो विसंयोगः॥१२९॥ What is cessation through investigation? It is the cessation that is disjunction (from afflictions).
Verse 130
सक्लेशप्रतिपक्षेण स्कन्धानामात्यन्तिको निरोधः॥१३0॥ It is the ultimate non-arising of the aggregates by utilizing antidotes to afflictions.
Verse 131
तथता कतमा। या धर्माणां धर्मता। धर्मनैरात्म्यम्॥१३१॥ What is suchness (tathatā)? It is the true nature (dharmatā) of dharmas; the selflessness of dharmas.
आयतननिर्वचनम् | Etymology of Sense Base (Āyatana)
Verse 132
किमुपादायायतनमिति। विज्ञानोत्पादद्वारतामुपादाय॥१३२॥ Why is it called a sense base (āyatana)? Because it acts as the door for the arising of consciousness.
Conclusion of the Chapter
आयतनोद्देशनिर्देशको द्वितीयाधिकारः परिनिष्ठितः। The second chapter, the explanation of the definition of the sense bases, is concluded.
तृतीयाधिकारः | Third Chapter
धातूद्देशनिर्देशकः | Explanation of the Definition of the Elements (Dhātus)
धातुनामानि | Names of the Elements
Verse 133
अष्टादश धातवः। चक्षुर्धातुः, रुपधातुः, चक्षुर्विज्ञानधातुः, श्रोत्रधातुः, शब्दधातुः, श्रोत्रविज्ञानधातुः, घ्राणधातुः, गन्धधातुः, घ्राणविज्ञानधातुः, जिह्वाधातुः, रसधातुः, जिह्वाविज्ञानधातुः, कायधातुः, स्प्रष्टव्यधातुः, कायविज्ञानधातुः, मनोधातुः, धर्मधातुः, मनोविज्ञानधातुश्च॥१३३॥ There are eighteen elements (dhātus): the eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the smell element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tangible element, the body-consciousness element; the mind element, the dharma (mental object) element, and the mind-consciousness element.
धातुप्रपञ्चः | Detailed Explanation of the Elements
Verse 134
चक्षुरादयो धातवो रुपादयो धातवश्च यथायतनानि॥१३४॥ The eye element and the rest, and the form element and the rest, are as described under the sense bases (āyatanas).
Verse 135
षड्विज्ञानधातवश्चक्षुराद्याश्रया रुपाद्यालम्बनाविज्ञप्तयः॥१३५॥ The six consciousness elements are apprehensions that have the eye and the others as their basis, and form and the others as their objects.
Verse 136
मनोधातुस्तेषामेव समनन्तरनिरुद्धानां षड्विज्ञानदेशनाश्रयतामुपादाय॥१३६॥ The mind element (mano-dhātu) is just those [six consciousnesses] having just ceased, serving as the basis for the subsequent arising of the six consciousnesses.
धातुव्यवस्थानम् | Classification of the Elements
Verse 137
एवमष्टादशधातुव्यवस्थानम्। यो रुपस्कन्धस्तानि दशायतनधातवः॥१३७॥ Thus is the classification of the eighteen elements. That which is the form aggregate comprises ten sense bases and elements.
Verse 138
धर्मायतनं धर्मधात्वेकदेशः॥१३८॥ And a part of the dharma base and dharma element.
Verse 139
यो विज्ञानस्कन्धस्तन्मन आयतनम्, सप्त मनोधातवश्च॥१३९॥ That which is the consciousness aggregate is the mind base and the seven mind elements (the six consciousnesses and the mind element).
Verse 140
अन्ये ये त्रयः स्कन्धा रुपधात्वेकदेशश्च, तेऽसंस्कृतैः सहिता धर्मायतनं धर्मधातुश्च॥१४0॥ The other three aggregates (feeling, perception, mental formations) and a part of the form aggregate, along with the unconditioned dharmas, constitute the dharma base and the dharma element.
धातुनिर्वचनम् | Etymology of Element (Dhātu)
Verse 141
किमुपादाय धातव इति। आकारकात्मलक्षणधारणतामुपादाय॥१४१॥ Why are they called elements (dhātus)? Because they hold their specific intrinsic characteristics as causal agents.
स्कन्धायतनधातुक्रमेण धर्मदेशनायाः प्रयोजनम् | The Purpose of Teaching Dharmas in the Order of Aggregates, Sense Bases, and Elements
Verse 142
किमर्थं स्कन्धादिक्रमेण देशना। त्रिविधात्मग्राहप्रतिपक्षेणायं क्रमः॥१४२॥ Why is the teaching in the order of aggregates and so on? This order is intended as an antidote to the three kinds of grasping at a self.
Verse 143
आत्मग्राहस्त्रिविधः। एकात्मग्राहः, वेदकात्मग्राहः, कारकात्मग्राहश्च॥१४३॥ Grasping at a self is of three kinds: grasping at a singular self, grasping at a self that experiences, and grasping at a self that acts.
अष्टादशधातुविकल्पाः | Categorization of the Eighteen Elements
Verse 144
अष्टादशधातुषु कति रुपिणः। ये रूपस्कन्धस्वभावाः॥१४४॥ Among the eighteen elements, how many have form (rūpiṇas)? Those that have the nature of the form aggregate.
Verse 145
कत्यरुपिणः। शिष्टाः॥१४५॥ How many are formless (arūpiṇas)? The rest.
Verse 146
कति सनिदर्शनाः। रुपधातुरेकः सनिदर्शनविषयः॥१४६॥ How many are visible (sanidarśanāḥ)? Only one, the form element, is a visible object.
Verse 147
कत्यनिदर्शनाः। शिष्टाः॥१४७॥ How many are invisible (anidarśanāḥ)? The rest.
Verse 148
कति सप्रतिघाः। दश रुपिणः। यत्र यत्प्रतिघातस्तत्र तत् सप्रतिघम्॥१४८॥ How many are resistant (sapratighāḥ)? The ten elements with form. Where there is resistance, there it is resistant.
Verse 149
कत्यप्रतिघाः। शिष्टाः॥१४९॥ How many are non-resistant (apratighāḥ)? The rest.
Verse 150
कति सास्रवाः। पञ्चदश पश्चिमानां त्रयाणामेकदेशश्च। ते क्लेशोत्पादप्रत्यक्षचर्याविषयतामुपादाय॥१५०॥ How many are with outflows (sāsravāḥ)? Fifteen, and a part of the last three. Because they are the objects of direct cognitive experience that produce afflictions.
Verse 151
कत्यनास्रवाः। पश्चिमानां त्रयाणामेकदेशः॥१५१॥ How many are without outflows (anāsravāḥ)? A part of the last three.
Verse 152
कति कामप्रतिसंयुक्ताः। सर्व॥१५२॥ How many are associated with the desire realm (kāma-pratisaṃyuktāḥ)? All of them.
Verse 153
कति रुपप्रतिसंयुक्ताः। चतुर्दश स्थापयित्वा गन्धरसघ्राणजिह्वाविज्ञानधातून्॥१५३॥ How many are associated with the form realm (rūpa-pratisaṃyuktāḥ)? Fourteen, excluding smell, taste, nose-consciousness, and tongue-consciousness elements.
Verse 154
कत्यारुप्यसंप्रयुक्ताः। पश्चिमाश्रयः॥१५४॥ How many are associated with the formless realm (ārūpya-samprayuktāḥ)? The last three.
Verse 155
कत्यप्रतिसंयुक्ताः। त्रयाणामेकदेशः॥१५५॥ How many are unassociated [with any realm]? A part of the three.
Verse 156
कति स्कन्धसंगृहीताः। असंस्कृतान् स्थापयित्वा॥१५६॥ How many are included in the aggregates (skandha-saṃgṛhītāḥ)? [All], excluding the unconditioned dharmas.
Verse 157
कत्युपादानस्कन्धसंगृहीताः। ये सास्रवाः॥१५७॥ How many are included in the aggregates of clinging (upādānaskandha-saṃgṛhītāḥ)? Those that have outflows (sāsravāḥ).
Verse 158
कति कुशलाकुशलाव्याकृताः। दश त्रिविधाः। सप्त मनोधातवः, रुपशब्दधर्मधातवश्च। शिष्टा अव्याकृताः॥१५८॥ How many are wholesome, unwholesome, or neutral (kuśala-akuśala-avyākṛtāḥ)? Ten can be of all three kinds: the seven mind elements, the form element, the sound element, and the dharma element. The rest are neutral.
Verse 159
कत्याध्यात्मिकाः। द्वादश। स्थापयित्वा रुपशब्दगन्धरसस्प्रष्टव्यधर्मधातून्॥१५९॥ How many are internal (ādhyātmikāḥ)? Twelve, excluding the form, sound, smell, taste, tangible, and dharma elements.
Verse 160
कति बाह्याः। षट्। ये स्थापिताः॥१६०॥ How many are external (bāhyāḥ)? Six: those that were just excluded.
Verse 161
कति सालम्बनाः। सप्तचित्तधातवः धर्मधात्वेकदेशोऽपि यश्चैत्तः॥१६१॥ How many have an object (sālambanāḥ)? The seven mind elements, and also a part of the dharma element which consists of mental factors.
Verse 162
कत्यनालम्बनाः। शिष्टा दश धर्मधात्वेकदेशश्च॥१६२॥ How many are without an object (anālambanāḥ)? The remaining ten and a part of the dharma element.
Verse 163
कति सवितर्काः। मनोधातुः मनोविज्ञानधातुः धर्मधात्वेकदेशश्च॥१६३॥ How many are accompanied by applied thought (savitarkāḥ)? The mind element, the mind-consciousness element, and a part of the dharma element.
Verse 164
कति निष्पन्नाः। पञ्चाध्यात्मिकाः। चतुर्णामेकदेशः॥१६४॥ How many are resultant (niṣpannāḥ)? The five internal ones, and a part of four [elements].
Verse 165
कत्यनिष्पन्नाः। शिष्टा दश, चतुर्णामेकदेशश्च॥१६५॥ How many are non-resultant (aniṣpannāḥ)? The remaining ten, and a part of four [elements].
Verse 166
कति सभागाः। आध्यात्मिकाः पञ्च रुपिणः। स्वविज्ञानसहितविषयसदृशतामुपादाय॥१६६॥ How many are shared/common (sabhāgāḥ)? The five internal elements with form, because they are similar to their respective objects accompanied by their own consciousness.
Verse 167
कति तत्सभागाः। त एव स्वविज्ञानविरहितस्वान्वयसदृशतामुपादाय॥१६७॥ How many are similarly shared (tat-sabhāgāḥ)? The very same, because they are similar to their own continuity devoid of their own consciousness.
Conclusion of the Third Chapter
धातूद्देशनिर्देशकस्तृतीयाधिकारः परिनिष्ठितः। The third chapter, the explanation of the definition of the elements, is concluded.
उपसंहारः | Colophon and Conclusion
Colophon
आचार्यवसुबन्धुविरचितं पञ्चस्कन्धप्रकरणं समाप्तम्। The Pañcaskandhaprakaraṇa composed by Ācārya Vasubandhu is finished.
पञ्चस्कन्धप्रकरणं शास्त्रिणा शान्तिभिक्षुणा। भोटानुवादमागम्य संस्कृते पुनरुद्धृतम्॥ The Pañcaskandhaprakaraṇa was reconstructed into Sanskrit by the scholar Śāntibhikṣu, having relied upon the Tibetan translation.
यदत्र सुकृतं सर्वं तदाचार्यस्य धीमतः। यत् कुकृतं तदागो मे क्षन्तव्यं साधुसूरिभिः॥ Whatever is well-done here is due entirely to the wise Ācārya; whatever is poorly done is my fault, which should be forgiven by good scholars.