Viṃśatikā / All 22 verses
All 22 verses
The “Twenty”, Viṃśatikā (विंशतिका): 22 verses in this text. 1–4 are dream, hungry ghost, and hell. 5–7 are karma (कर्म). 8–10 are why the Buddha spoke of sense fields. 11–15 are the atom. 16–22 are perception, other minds, and the range of a Buddha.
'विंशतिका' नाम भए पनि यस पाठमा २२ श्लोक छन्।
22 of 22 lines in this chapter are written out word by word.
Summary
Verses 1 to 4 open the claim. What appears is cognition only, because it shows an object that is not there, as a person with an eye disease sees hairs and a moon. A dream, the shared world of hungry ghosts, and the guards of a hell are the examples. Beings can undergo one seeming world without that world standing outside the cognition. The sitting of verse 1 notes where this kārikā (कारिका) reads hair and moon and another edition reads a hair net.
नेपालीमा
श्लोक १ देखि ४ ले दाबी खोल्छन्। देखा पर्ने कुरा केवल विज्ञान हो, किनकि त्यहाँ नभएको वस्तु देखाउँछ, आँखा बिग्रेको मानिसले रौं र चन्द्र देखेझैं। स्वप्न, प्रेतको साझा संसार, र नरकका पहरेदार उदाहरण हुन्। प्राणीहरूले एउटै जस्तो संसार भोग्न सक्छन्, त्यो संसार ज्ञानबाहिर उभिएर होइन। श्लोक १ को बैठकले यो कारिकामा रौं र चन्द्र छ, अर्को संस्करणमा जाल छ भन्छ।
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| 1 | विज्ञप्तिमात्रमेवैतदसदर्थावभासनात् । यथा तैमिरिकस्यासत्केशचन्द्रादिदर्शनम् vijñaptimātramevaitadasadarthāvabhāsanāt / yathā taimirikasyāsatkeśacandrādidarśanam This is cognition only, because it appears as an object that is not there, as a diseased eye sees hair and a moon. |
| 2 | यदि विज्ञप्तिरनर्था नियमो देशकालयोः । सन्तानस्यानियमश्च युक्ता कृत्यक्रिया न च yadi vijñaptiranarthā niyamo deśakālayoḥ / santānasyāniyamaśca yuktā kṛtyakriyā na ca If a cognition is without an object, then restriction to a place and a time, agreement across streams, and the doing of a function, do not fit. |
| 3 | देशादिउनियमः सिद्धः स्वप्नवत् प्रेतवत् पुनः । सन्तानानियमः सर्वैः पूयनद्यादिदर्शने deśādiuniyamaḥ siddhaḥ svapnavat pretavat punaḥ / santānāniyamaḥ sarvaiḥ pūyanadyādidarśane Restriction of place and the rest is established, as in a dream, and a shared stream is established, as with hungry ghosts all seeing a river of pus. |
| 4 | स्वप्नोपघातवत् कृत्यक्रिया नरकवत् पुनः । सर्वं नरकपालादिदर्शने तैश्च बाधने svapnopaghātavat kṛtyakriyā narakavat punaḥ / sarvaṃ narakapālādidarśane taiśca bādhane A function is shown as in a dream's injury, and all of it is shown as in hell, in the seeing of the hell-guards and in the harm they do. |
Summary
Verses 5 to 7 are karma. If the object is not outside, what makes one being's deed meet another? The verses say a cognition ripens in another cognition. The impression of the deed is enough for the fruit. A physical deed sitting between two minds is not required by this account.
नेपालीमा
श्लोक ५ देखि ७ कर्मबारे हुन्। वस्तु बाहिर छैन भने एउटाको कर्म अर्कासँग कसरी भेटिन्छ? श्लोकहरूले एउटा ज्ञान अर्को ज्ञानमा पाक्छ भन्छन्। कर्मको संस्कार फलका लागि काफी छ। दुई मनको बीचमा बसेको भौतिक कर्म यो विवरणलाई चाहिँदैन।
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| 5 | तिरश्चां सम्भवः स्वर्गे यथा न नरके तथा । न प्रेतानां यतस्तज्जं दुःखं नानुभवन्ति ते tiraścāṃ sambhavaḥ svarge yathā na narake tathā / na pretānāṃ yatastajjaṃ duḥkhaṃ nānubhavanti te Animals do not arise in hell, just as they do not arise in heaven, and those figures are not pretas, because they do not feel the suffering that would belong to that birth. |
| 6 | यदि तत्कर्मभिस्तत्र भूतानां सम्भवस्तथा । इष्यते परिणामश्च किं विज्ञानस्य नेष्यते yadi tatkarmabhistatra bhūtānāṃ sambhavastathā / iṣyate pariṇāmaśca kiṃ vijñānasya neṣyate If you accept that beings arise there by karma (कर्म), and you accept a transformation, why do you not accept a transformation of cognition? |
| 7 | कर्मणो वासनान्यत्र फलमन्यत्र कल्प्यते । तत्रैव नेष्यते यत्र वासना किं नु कारणम् karmaṇo vāsanānyatra phalamanyatra kalpyate / tatraiva neṣyate yatra vāsanā kiṃ nu kāraṇam You imagine the impression of karma (कर्म) in one place and the fruit in another. Why is the fruit not accepted in the very place where the impression is? |
Summary
Verses 8 to 10 say why the Buddha spoke of sense fields if there is no outer object. The fields were a teaching for a hearer who still needed an entry. They are not a final list of things that exist apart from cognition. The verse gives the purpose of the speech, not a second doctrine beside cognition only.
नेपालीमा
श्लोक ८ देखि १० ले बाहिरी वस्तु छैन भने बुद्धले आयतन किन बताए भन्छन्। आयतन अझ प्रवेश चाहिने श्रोताका लागि उपदेश थिए। ती ज्ञानबाहिर रहेका वस्तुको अन्तिम सूची होइनन्। श्लोकहरूले वचनको प्रयोजन भन्छ, केवल विज्ञानको छेउमा दोस्रो मत होइन।
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| 8 | रूपाद्यायतनास्तित्वं तद्विनेयजनं प्रति । अभिप्रायवशादुक्तमुपपादुकसत्त्ववत् rūpādyāyatanāstitvaṃ tadvineyajanaṃ prati / abhiprāyavaśāduktamupapādukasattvavat That there are sense fields such as the visible was said with a purpose, for people to be trained, as beings born by apparition were spoken of. |
| 9 | यतः स्वबीजाद् विज्ञप्तिर्यदाभासा प्रवर्तते । द्विविधायतनत्वेन ते तस्या मुनिरब्रवीत् yataḥ svabījād vijñaptiryadābhāsā pravartate / dvividhāyatanatvena te tasyā munirabravīt When a cognition arises from its own seed, appearing as such and such, the sage spoke of those two as the two kinds of sense field. |
| 10 | तथा पुद्गलनैरात्म्यप्रवेशो हि ह्यन्यथा पुनः । देशना धर्मनैरात्म्यप्रवेशः कल्पितात्मना tathā pudgalanairātmyapraveśo hi hyanyathā punaḥ / deśanā dharmanairātmyapraveśaḥ kalpitātmanā In that way one enters the selflessness of the person. Otherwise the teaching would be an entry into the selflessness of dharmas (धर्म) by means of an imagined self. |
Summary
Verses 11 to 15 are the atom. An outer object, if it were real, would be one or many, and the many would be atoms. An atom with parts can be divided. An atom with no parts cannot meet another to build a bulk. The verses do not find a body that could be the outer thing the cognition seems to show.
नेपालीमा
श्लोक ११ देखि १५ परमाणुबारे हुन्। बाहिरी वस्तु वास्तविक भए एक वा धेरै हुन्थ्यो, र धेरै परमाणु हुन्थे। अंश भएको परमाणु बाँडिन्छ। अंश नभएको परमाणु अर्कासँग भेटेर भारी बन्दैन। ज्ञानले देखाएजस्तो बाहिरी वस्तु बन्न सक्ने कुनै पिण्ड श्लोकहरूले भेट्टाउँदैनन्।
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| 11 | न तदेकं न चानेकं विषयः परमाणुशः । न च ते संहता यस्मात् परमाणुर्न सिध्यति na tadekaṃ na cānekaṃ viṣayaḥ paramāṇuśaḥ / na ca te saṃhatā yasmāt paramāṇurna sidhyati That object is not one, and it is not many, as atoms. Nor are the atoms a heap, because the atom is not established. |
| 12 | षट्केन युगपद्योगात् परमाणोः षडंशता । षण्णां समानदेशत्वात् पिण्डः स्यादणुमात्रकः ṣaṭkena yugapadyogāt paramāṇoḥ ṣaḍaṃśatā / ṣaṇṇāṃ samānadeśatvāt piṇḍaḥ syādaṇumātrakaḥ Because an atom joins six neighbors at once, it has six parts. Because six atoms would occupy one place, the lump would be the size of one atom. |
| 13 | परमाणोरसंयोगे तत्सङ्घातेऽस्ति कस्य सः । न चानवयवत्वेन तत्संयोगो न सिध्यति paramāṇorasaṃyoge tatsaṅghāte 'sti kasya saḥ / na cānavayavatvena tatsaṃyogo na sidhyati If an atom has no conjunction, whose is the conjunction in the heap? And a conjunction of what has no parts is not established. |
| 14 | दिग्भागभेदो यस्यास्ति तस्यैकत्वं न युज्यते । छायावृती कथं वान्यो न पिण्डश्चेन्न तस्य ते digbhāgabhedo yasyāsti tasyaikatvaṃ na yujyate / chāyāvṛtī kathaṃ vānyo na piṇḍaścenna tasya te Whatever has a division into directions is not one. How do shadow and covering happen, or, if there is no lump, those do not belong to it? |
| 15 | एकत्वे न क्रमेणेतिर्युगपन्न ग्रहाग्रहौ । विच्छिन्नानेकवृत्तिश्च सूक्ष्मानीक्षा च नो भवेत् ekatve na krameṇetiryugapanna grahāgrahau / vicchinnānekavṛttiśca sūkṣmānīkṣā ca no bhavet If the object is one, there is no going step by step, no grasping and not-grasping at once, no being in many separated places, and no seeing of the small. |
Summary
Verses 16 to 22 are perception, other minds, and the range of a Buddha. A cognition can be immediate without the object being outside. Other minds are not refused. What is refused is that one's own cognition reaches them as outer lumps. A Buddha's knowing is not brought under the same limit. The count runs past twenty because of the way these kārikās (कारिकास्) are divided. The name of the book stays the twenty.
नेपालीमा
श्लोक १६ देखि २२ प्रत्यक्ष, अरू मन, र बुद्धको विषयबारे हुन्। वस्तु बाहिर नभई पनि ज्ञान साक्षात् हुन सक्छ। अरू मन अस्वीकार हुँदैनन्। अस्वीकार यो हो कि आफ्नो ज्ञानले तिनलाई बाहिरी डल्लोझैँ समात्छ। बुद्धको ज्ञान त्यही सीमामुनि ल्याइँदैन। गणना बीस नाघ्छ किनकि यी कारिका बाँडिने तरिका यस्तो छ। पुस्तकको नाम बीस नै रहन्छ।
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| 16 | प्रत्यक्षबुद्धिः स्वप्नादौ यथा सा च यदा तदा । न सोऽर्थो दृश्यते तस्य प्रत्यक्षत्वं कथं मतम् pratyakṣabuddhiḥ svapnādau yathā sā ca yadā tadā / na so 'rtho dṛśyate tasya pratyakṣatvaṃ kathaṃ matam Perceptual judgment happens as it does in a dream. And once it is so, the object is not seen. How is that cognition thought to be a perception? |
| 17 | उक्तं यथा तदाभासा विज्ञप्तिः स्मरणं ततः । स्वप्ने दृग्विषयाभावं नाप्रबुद्धोऽवगच्छति uktaṃ yathā tadābhāsā vijñaptiḥ smaraṇaṃ tataḥ / svapne dṛgviṣayābhāvaṃ nāprabuddho 'vagacchati As was said, the cognition has that appearance, and memory is from that. In a dream, one who has not woken does not understand that the object of sight was absent. |
| 18 | अन्योन्याधिपतित्वेन विज्ञप्तिनियमो मिथः । मिद्धेनोपहतं चित्तं स्वप्ने तेनासमं फलम् anyonyādhipatitvena vijñaptiniyamo mithaḥ / middhenopahataṃ cittaṃ svapne tenāsamaṃ phalam The restriction of cognitions, each to each, is by their being dominant conditions for one another. A mind weighed down by sleep has, in the dream, a fruit that is not the same. |
| 19 | मरणं परविज्ञप्तिविशेषाद् विक्रिया यथा । स्मृतिलोपादिकान्येषां पिशाचादिमनोवशात् maraṇaṃ paravijñaptiviśeṣād vikriyā yathā / smṛtilopādikānyeṣāṃ piśācādimanovaśāt Death is a change from a particularity in someone else's cognition, as memory-loss and the rest in others come under the sway of a piśāca (पिशाच) mind and the like. |
| 20 | कथं वा दण्डकारण्यशून्यत्वमृषिकोपतः । मनोदण्डो महावद्यः कथं वा तेन सिध्यति kathaṃ vā daṇḍakāraṇyaśūnyatvamṛṣikopataḥ / manodaṇḍo mahāvadyaḥ kathaṃ vā tena sidhyati Or else, how did the Daṇḍaka (दण्डक) forest become empty by the anger of the sages? And how, by that, is a mental blow shown to be a great offense? |
| 21 | परचित्तविदां ज्ञानमयथार्थं कथं यथा । स्वचित्तज्ञानमज्ञानाद् यथा बुद्धस्य गोचरः paracittavidāṃ jñānamayathārthaṃ kathaṃ yathā / svacittajñānamajñānād yathā buddhasya gocaraḥ How is the knowledge of those who know other minds not as the object is, as one's own mind is not known, from ignorance, in the way that is the Buddha's range? |
| 22 | विज्ञप्तिमात्रतासिद्धिः स्वशक्तिसदृशी मया । कृतेयं सर्वथा सा तु न चिन्त्या बुद्धगोचरः vijñaptimātratāsiddhiḥ svaśaktisadṛśī mayā / kṛteyaṃ sarvathā sā tu na cintyā buddhagocaraḥ By me this establishment of cognition-only has been made, according to my own capacity. It, in every way, is not to be thought out. It is the range of a Buddha. |