athety ayam adhikārārthaḥ. yogānuśāsanaṃ śāstram adhikṛtaṃ veditavyam. yogaḥ samādhiḥ. sa ca sārvabhaumaś cittasya dharmaḥ. kṣiptaṃ mūḍhaṃ vikṣiptam ekāgraṃ niruddham iti cittabhūmayaḥ. tatra vikṣipte cetasi vikṣepopasarjanībhūtaḥ samādhir na yogapakṣe vartate.

yas tv ekāgre cetasi sadbhūtam arthaṃ pradyotayati kṣiṇoti ca kleśān karmabandhanāni ślathayati nirodham abhimukhaṃ karoti sa saṃprajñāto yoga ity ākhyāyate. sa ca vitarkānugato vicārānugata ānandānugato 'smitānugata ity upariṣṭān nivedayiṣyāmaḥ. sarvavṛttinirodhe tv asaṃprajñātaḥ samādhiḥ.

tasya lakṣaṇābhidhitsayedaṃ sūtraṃ pravavṛte ---

sarvaśabdāgrahaṇāt saṃprajñāto 'pi yoga ity ākhyāyate. cittaṃ hi prakhyāpravṛttisthitiśīlatvāt triguṇam.

prakhyārūpaṃ hi cittasattvaṃ rajastamobhyāṃ saṃsṛṣṭam aiśvaryaviṣayapriyaṃ bhavati. tad eva tamasānuviddham adharmājñānāvairāgyānaiśvaryopagaṃ bhavati. tad eva prakṣīṇamohāvaraṇaṃ sarvataḥ pradyotamānam anuviddhaṃ rajomātrayā dharmajñānavairāgyaiśvaryopagaṃ bhavati.

tad eva rajoleśamalāpetaṃ svarūpapratiṣṭhaṃ sattvapuruṣānyatākhyātimātraṃ dharmameghadhyānopagaṃ bhavati. tat paraṃ prasaṃkhyānam ity ācakṣate dhyāyinaḥ. citiśaktir apariṇāminy apratisaṃkramā darśitaviṣayā śuddhā cānantā ca sattvaguṇātmikā ceyam ato viparītā vivekakhyātir iti. atas tasyāṃ viraktaṃ cittaṃ tām api khyātiṃ niruṇaddhi. tadavasthaṃ saṃskāropagaṃ bhavati. sa nirbījaḥ samādhiḥ. na tatra kiṃcit saṃprajñāyata ity asaṃprajñātaḥ. dvividhaḥ sa yogaś cittavṛttinirodha iti.

tadavasthe cetasi viṣayābhāvād buddhibodhātmā puruṣaḥ kiṃsvabhāva iti ---

svarūpapratiṣṭhā tadānīṃ citiśaktir yathā kaivalye. vyutthānacitte tu sati tathāpi bhavantī na tathā.

kathaṃ tarhi, darśitaviṣayatvāt ---

vyutthāne yāś cittavṛttayas tadaviśiṣṭavṛttiḥ puruṣaḥ. tathā ca sūtram ekam eva darśanaṃ khyātir eva darśanam iti. cittam ayaskāntamaṇikalpaṃ saṃnidhimātropakāri dṛśyatvena svaṃ bhavati puruṣasya svāminaḥ. tasmāc cittavṛttibodhe puruṣasyānādiḥ saṃbandho hetuḥ.

tāḥ punar niroddhavyā bahutve sati cittasya ---

kleśahetukāḥ karmāśayapracaye kṣetrībhūtāḥ kliṣṭāḥ. khyātiviṣayā guṇādhikāravirodhinyo 'kliṣṭāḥ. kliṣṭapravāhapatitā apy akliṣṭāḥ. kliṣṭacchidreṣv apy akliṣṭā bhavanti. akliṣṭacchideṣu kliṣṭā iti. tathājātīyakāḥ saṃskārā vṛttibhir eva kriyante. saṃskāraiś ca vṛttaya iti. evaṃ vṛttisaṃskāracakram aniśam āvartate. tad evaṃbhūtaṃ cittam avasitādhikāram ātmakalpena vyavatiṣṭhate pralayaṃ vā gacchatīti. tāḥ kliṣṭāś cākliṣṭāś ca pañcadhā vṛttayaḥ.

indriyapraṇālikayā cittasya bāhyavastūparāgāt tadviṣayā sāmānyaviśeṣātmano 'rthasya viśeṣāvadhāraṇapradhānā vṛttiḥ pratyakṣaṃ pramāṇam. phalam aviśiṣṭaḥ pauruṣeyaś cittavṛttibodhaḥ. pratisaṃvedī puruṣa ity upariṣṭād upapādayiṣyāmaḥ.

anumeyasya tulyajātīyeṣv anuvṛtto bhinnajātīyebhyo vyāvṛttaḥ saṃbandho yas tadviṣayā sāmānyāvadhāraṇapradhānā vṛttir anumānam. yathā deśāntaraprāpter gatimac candratārakaṃ caitravat, vindhyaś cāprāptir agatiḥ. āptena dṛṣṭo 'numito vārthaḥ paratra svabodhasaṃkrāntaye śabdenopadiśyate, śabdāt tadarthaviṣayā vṛttiḥ śrotur āgamaḥ. yasyāśraddheyārtho vaktā na dṛṣṭānumitārthaḥ sa āgamaḥ plavate. mūlavaktari tu dṛṣṭānumitārthe nirviplavaḥ syāt.

sa kasmān na pramāṇam. yataḥ pramāṇena bādhyate. bhūtārthaviṣayatvāt pramāṇasya. tatra pramāṇena bādhanam apramāṇasya dṛṣṭam. tadyathā dvicandradarśanaṃ sadviṣayeṇaikacandradarśanena bādhyata iti. seyaṃ pañcaparvā bhavaty avidyā. avidyāsmitārāgadveṣābhiniveśāḥ kleśā iti. eta eva svasaṃjñābhis tamo moho mahāmohas tāmisro 'ndhatāmisra iti. ete cittamalaprasaṅgenābhidhāsyante.

sa na pramāṇopārohī. na viparyayopārohī ca. vastuśūnyatve+api śabdajñānamāhātmyanibandhano vyavahāro dṛśyate. tad yathā caitanyaṃ puruṣasya svarūpam iti. yadā citir eva puruṣas tadā kim atra kena vyapadiśyate.

bhavati ca vyapadeśe vṛttiḥ. yathā caitrasya gaur iti. tathā pratiṣiddhavastudharmo niṣkriyaḥ puruṣaḥ, tiṣṭhati bāṇaḥ sthāsyati sthita iti. gatinivṛttau dhātvarthamātraṃ gamyate. tathānutpattidharmā puruṣa iti, utpattidharmasyābhāvamātram avagamyate na puruṣānvayī dharmaḥ. tasmād vikalpitaḥ sa dharmas tena cāsti vyavahāra iti.

sā ca saṃprabodhe pratyavamarśāt pratyayaviśeṣaḥ. katham, sukham aham asvāpsam. prasannaṃ me manaḥ. prajñāṃ me viśāradīkaroti. duḥkham aham asvāpsam. styānaṃ me mano bhramaty anavasthitam gāḍhaṃ mūḍho 'ham asvāpsam. gurūṇi me gātrāṇi. klāntaṃ me cittam. alasaṃ muṣitam iva tiṣṭhatīti. sa khalv ayaṃ prabuddhasya pratyavamarśo na syād asati pratyayānubhave tadāśritāḥ smṛtayś ca tadviṣayā na syuḥ. tasmāt pratyayaviśeṣo nidrā. sā ca samādhāv itarapratyayavan niroddhavyeti.

kiṃ pratyayasya cittaṃ smaraty āhosvid viṣayasyeti. grāhyoparaktaḥ pratyayo grāhyagrahaṇobhayākāranirbhāsas tajjātīyakaṃ saṃskāram ārabhate. sa saṃskāraḥ svavyañjakāñjanas tadākārām eva grāhyagrahaṇobhayātmikāṃ smṛtiṃ janayati.

tatra grahaṇākārapūrvā buddhiḥ. grāhyākārapūrvā smṛtiḥ. sā ca dvayī --- bhāvitasmartavyā cābhāvitasmartavyā ca. svapne bhāvitasmartavyā. jāgratsamaye tv abhāvitasmartavyeti. sarvāḥ smṛtayaḥ pramāṇaviparyayavikalpanidrāsmṛtīnām anubhavāt prabhavanti. sarvāś caitā vṛttayaḥ sukhaduḥkhamohātmikāḥ. sukhaduḥkhamohāś ca kleśeṣu vyākhyeyāḥ. sukhānuśayī rāgaḥ. duḥkhānuśayī dveṣaḥ. mohaḥ punar avidyeti.

etāḥ sarvā vṛttayo niroddhavyāḥ. āsāṃ nirodhe saṃprajñāto vā samādhir bhavaty asaṃprajñāto veti.

athāsāṃ nirodhe ka upāya iti ---

cittanadī nāmobhayatovāhinī vahati kalyāṇāya vahati pāpāya ca. yā tu kaivalyaprāgbhārā vivekaviṣayanimnā sā kalyāṇavahā. saṃsāraprāgbhārāvivekaviṣayaniṃnā pāpavahā. tatra vairāgyeṇa viṣayasrotaḥ khilīkriyate. vivekadarśanābhyāsena vivekasrota udghāṭyata ity ubhayādhīnaś cittavṛttinirodhaḥ.

cittasyāvṛttikasya praśāntavāhitā sthitiḥ. tadarthaḥ prayatno vīryam utsāhaḥ. tat saṃpipādayiṣayā tat sādhanānuṣṭhānam abhyāsaḥ.

dīrghakālāsevito nirantarāsevitaḥ satkārāsevitaḥ. tapasā brahmacaryeṇa vidyayā śraddhayā ca saṃpāditaḥ satkāravān dṛḍhabhūmir bhavati. vyutthānasaṃskāreṇa drāg ity evānabhibhūtaviṣaya ity arthaḥ.

striyo+annapānam aiśvaryam iti dṛṣṭaviṣaye vitṛṣṇasya svargavaidehyaprakṛtilayatvaprāptāv ānuśravikaviṣaye vitṛṣṇasya divyādivyaviṣayasaṃprayoge+api cittasya viṣayadoṣadarśinaḥ prasaṃkhyānabalād anābhogātmikā heyopādeyaśūnyā vaśīkārasaṃjñā vairāgyam.

dṛṣṭānuśravikaviṣayadoṣadarśī viraktaḥ puruṣadarśanābhyāsāt tacchuddhipravivekāpyāyitabuddhir guṇebhyo vyaktāvyaktadharmakebhyo virakta iti. tad dvayaṃ vairāgyam. tatra yad uttaraṃ taj jñānaprasādamātram. yasyodaye sati yogī pratyuditakhyātir evaṃ manyate --- prāptaṃ prāpaṇīyaṃ, kṣīṇāḥ kṣetavyāḥ kleśāḥ, chinnaḥ śliṣṭaparvā bhavasaṃkramaḥ, yasyāvicchedāj janitvā mriyate mṛtvā ca jāyata iti. jñānasyaiva parā kāṣṭhā vairāgyam. etasyaiva hi nāntarīyakaṃ kaivalyam iti.

athopāyadvayena niruddhacittavṛtteḥ katham ucyate saṃprajñātaḥ samādhir iti ---

vitarkaś cittasyālambane sthūla ābhogaḥ. sūkṣmo vicāraḥ. ānando hlādaḥ. ekātmikā saṃvid asmitā. tatra prathamaś catuṣṭayānugataḥ samādhiḥ savitarkaḥ. dvitīyo vitarkavikalaḥ savicāraḥ. tṛtīyo vicāravikalaḥ sānandaḥ. caturthas tadvikalo 'smitāmātra iti. sarva ete sālambanāḥ samādhayaḥ.

athāsaṃprajñātaḥ samādhiḥ kimupāyaḥ kiṃsvabhāvo veti ---

sarvavṛttipratyastamaye saṃskāraśeṣo nirodhaś cittasya samādhir asaṃprajñātaḥ. tasya paraṃ vairāgyam upāyaḥ. sālambano hy abhyāsas tatsādhanāya na kalpata iti virāmapratyayo nirvastuka ālambanīkriyate. sa cārthaśūnyaḥ. tadabhyāsapūrvakaṃ hi cittaṃ nirālambanam abhāvaprāptam iva bhavatīty eṣa nirbījaḥ samādhir asaṃprajñātaḥ.

sa khalv ayaṃ dvividhaḥ --- upāyapratyayo bhavapratyayaś ca. tatropāyapratyayo yogināṃ bhavati ---

videhānāṃ devānāṃ bhavapratyayaḥ. te hi svasaṃskāramātropayogena cittena kaivalyapadam ivānubhavantaḥ svasaṃskāravipākaṃ tathājātīyakam ativāhayanti. tathā prakṛtilayāḥ sādhikāre cetasi prakṛtilīne kaivalyapadam ivānubhavanti, yāvan na punar āvartate+adhikāravaśāc cittam iti.

upāyapratyayo yogināṃ bhavati. śraddhā cetasaḥ saṃprasādaḥ. sā hi jananīva kalyāṇī yoginaṃ pāti. tasya hi śraddadhānasya vivekārthino vīryam upajāyate. samupajātavīryasya smṛtir upatiṣṭhate. smṛtyupasthāne ca cittam anākulaṃ samādhīyate. samāhitacittasya prajñāviveka upāvartate. yena yathārthaṃ vastu jānāti. tadabhyāsāt tattadviṣayāc ca vairāgyād asaṃprajñātaḥ samādhir bhavati.

te khalu nava yogino mṛdumadhyādhimātropāyā bhavanti. tadyathā --- mṛdūpāyo madhyopāyo+adhimātropāya iti. tatra mṛdūpāyas trividhaḥ --- mṛdusaṃvego madhyasaṃvegas tīvrasaṃvega iti. tathā madhyopāyas tathādhimātropāya iti. tatrādhimātropāyānām ---

samādhilābhaḥ samādhiphalaṃ ca bhavatīti.

mṛdutīvro madhyatīvro+adhimātratīvra iti. tato 'pi viśeṣaḥ. tadviśeṣād api mṛdutīvrasaṃvegasyāsannaḥ tato madhyatīvrasaṃvegasyāsannataraḥ, tasmād adhimātratīvrasaṃvegasyādhimātropāyasyāpy āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ceti.

kim etasmād evāsannatamaḥ samādhir bhavati. athāsya lābhe bhavaty anyo 'pi kaścid upāyo na veti ---

praṇidhānād bhaktiviśeṣād āvarjita īśvaras tam anugṛhṇāty abhidhyānamātreṇa. tadabhidhyānamātrād api yogina āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ca bhavatīti.

atha pradhānapuruṣavyatiriktaḥ ko 'yam īśvaro nāmeti ---

avidyādayaḥ kleśāḥ. kuśalākuśalāni karmāṇi. tatphalaṃ vipākaḥ. tadanuguṇā vāsanā āśayāḥ. te ca manasi vartamānāḥ puruṣe vyapadiśyante, sa hi tatphalasya bhokteti. yathā jayaḥ parājayo vā yoddhṛṣu vartamānaḥ svāmini vyapadiśyate. yo hy anena bhogenāparāmṛṣṭaḥ sa puruṣaviśeṣa īśvaraḥ.

kaivalyaṃ prāptās tarhi santi ca bahavaḥ kevalinaḥ. te hi trīṇi bandhanāni cchittvā kaivalyaṃ prāptā īśvarasya ca tatsaṃbandho na bhūto na bhāvī. yathā muktasya pūrvā bandhakoṭiḥ prajñāyate naivam īśvarasya. yathā vā prakṛtilīnasyottarā bandhakoṭiḥ saṃbhāvyate naivam īśvarasya. sa tu sadaiva muktaḥ sadaiveśvara iti.

yo 'sau prakṛṣṭasattvopādānād īśvarasya śāśvatika utkarṣaḥ sa kiṃ sanimitta āhosvin nirnimitta iti. tasya śāstraṃ nimittam.

śāstraṃ punaḥ kiṃnimittam, prakṛṣṭasattvanimittam.

etayoḥ śāstrotkarṣayor īśvarasattve vartamānayor anādiḥ saṃbandhaḥ. etasmād etad bhavati sadaiveśvaraḥ sadaiva mukta iti. tac ca tasyaiśvaryaṃ sāmyātiśayavinirmuktam. na tāvad aiśvaryāntareṇa tad atiśayyate. yad evātiśayi syāt tad eva tat syāt. tasmād yatra kāṣṭhāprāptir aiśvaryasya sa īśvara iti. na ca tatsamānam aiśvaryam asti. kasmāt, dvayos tulyayor ekasmin yugapatkāmite+arthe navam idam astu purāṇam idam astv ity ekasya siddhāv itarasya prākāmyavighātād ūnatvaṃ prasaktam. dvayoś ca tulyayor yugapatkāmitārthaprāptir nāsti. arthasya viruddhatvāt. tasmād yasya sāmyātiśayair vinirmuktam aiśvaryaṃ sa eveśvaraḥ. sa ca puruṣaviśeṣa iti.

kiṃ ca ---

yad idam atītānāgatapratyutpannapratyekasamuccayātīndriyagrahaṇam alpaṃ bahv iti sarvajñabījam etad vivardhamānaṃ yatra niratiśayaṃ sa sarvajñaḥ. asti kāṣṭhāprāptiḥ sarvajñabījasya sātiśayatvāt parimāṇavad iti. yatra kāṣṭhāprāptir jñānasya sa sarvajñaḥ. sa ca puruṣaviśeṣa iti.

sāmānyamātropasaṃhāre ca kṛtopakṣayam anumānaṃ na viśeṣapratipattau samartham iti. tasya saṃjñādiviśeṣapratipattir āgamataḥ paryanveṣyā. tasyātmānugrahābhāve+api bhūtānugrahaḥ prayojanam. jñānadharmopadeśena kalpapralayamahāpralayeṣu saṃsāriṇaḥ puruṣān uddhariṣyāmīti. tathā coktam --- ādividvān nirmāṇacittam adhiṣṭhāya kāruṇyād bhagavān paramarṣir āsuraye jijñāsamānāya tantraṃ provāceti.

sa eṣaḥ ---

pūrve hi guravaḥ kālenāvacchidyante. yatrāvacchedārthena kālo nopāvartate sa eṣa pūrveṣām api guruḥ. yathāsya sargasyādau prakarṣagatyā siddhas tathātikrāntasargādiṣv api pratyetavyaḥ.

vācya īśvaraḥ praṇavasya. kim asya saṃketakṛtaṃ vācyavācakatvam atha pradīpaprakāśavad avasthitam iti.

sthito+asya vācyasya vācakena saha saṃbandhaḥ. saṃketas tv īśravasya sthitam evārtham abhinayati. yathāvasthitaḥ pitṛputrayoḥ saṃbandhaḥ saṃketenāvadyotyate, ayam asya pitā, ayam asya putra iti. sargāntareṣv api vācyavācakaśaktyapekṣas tathaiva saṃketaḥ kriyate. saṃpratipattinityatayā nityaḥ śabdārthasaṃbandha ity āgaminaḥ pratijānate.

vijñātavācyavācakatvasya yoginaḥ ---

praṇavasya japaḥ praṇavābhidheyasya ceśvarasya bhāvanam. tad asya yoginaḥ praṇavaṃ japataḥ praṇavārthaṃ ca bhāvayataś cittam ekāgraṃ saṃpadyate. tathā coktam ---

``svādhyāyād yogam āsīta yogāt svādhyāyam āmanet / svādhyāyayogasaṃpattyā paramātmā prakāśate //''; iti.

kiṃ cāsya bhavati ---

ye tāvad antarāyā vyādhiprabhṛtayas te tāvad īśvarapraṇidhānān na bhavanti. svarūpadarśanam apy asya bhavati. yathaiveśvaraḥ puruṣaḥ śuddhaḥ prasannaḥ kevalo+anupasargas tathāyam api buddheḥ pratisaṃvedī yaḥ puruṣas tam adhigacchati.

atha ke+antarāyā ye cittasya vikṣepāḥ. ke punas te kiyanto veti ---

navāntarāyāś cittasya vikṣepāḥ. sahaite cittavṛttibhir bhavanti. eteṣām abhāve na bhavanti pūrvoktāś cittavṛttayaḥ. vyādhir dhāturasakaraṇavaiṣamyam. styānam akarmaṇyatā cittasya. saṃśaya ubhayakoṭispṛg vijñānaṃ syād idam evaṃ naivaṃ syād iti. pramādaḥ samādhisādhanānām abhāvanam. ālasyaṃ kāyasya cittasya ca gurutvād apravṛttiḥ. aviratiś cittasya viṣayasaṃprayogātmā gardhaḥ. bhrāntidarśanaṃ viparyayajñānam. alabdhabhūmikatvaṃ samādhibhūmer alābhaḥ. anavasthitatvaṃ yal labdhāyāṃ bhūmau cittasyāpratiṣṭhā. samādhipratilambhe hi sati tadavasthitaṃ syād iti. ete cittavikṣepā nava yogamalā yogapratipakṣā yogāntarāyā ity abhidhīyante.

duḥkham ādhyātmikam ādhibhautikam ādhidaivikaṃ ca. yenābhihatāḥ prāṇinas tadapaghātāya prayatante tad duḥkham. daurmanasyam icchāvighātāc cetasaḥ kṣobhaḥ. yad aṅgāny ejayati kampayati tad aṅgamejayatvam. prāṇo yad bāhyaṃ vāyum ācāmati sa śvāsaḥ. yat kauṣṭhyaṃ vāyuṃ niḥsārayati sa praśvāsaḥ. ete vikṣepasahabhuvo vikṣiptacittasyaite bhavanti. samāhitacittasyaite na bhavanti.

athaite vikṣepāḥ samādhipratipakṣās tābhyām evābhyāsavairāgyābhyāṃ niroddhavyāḥ. tatrābhyāsasya viṣayam upasaṃharann idam āha ---

vikṣepapratiṣedhārtham ekatattvāvalambanaṃ cittam abhyaset. yasya tu pratyarthaniyataṃ pratyayamātraṃ kṣaṇikaṃ ca cittaṃ tasya sarvam eva cittam ekāgraṃ nāsty eva vikṣiptam. yadi punar idaṃ sarvataḥ pratyāhṛtyaikasminn arthe samādhīyate tadā bhavaty ekāgram ity ato na pratyarthaniyatam.

yo+api sadṛśapratyayapravāhena cittam ekāgraṃ manyate tasyaikāgratā yadi pravāhacittasya dharmas tadaikaṃ nāsti pravāhacittaṃ kṣaṇikatvāt. atha pravāhāṃśasyaiva pratyayasya dharmaḥ, sa sarvaḥ sadṛśapratyayapravāhī vā visadṛśapratyayapravāhī vā pratyarthaniyatatvād ekāgra eveti vikṣiptacittānupapattiḥ. tasmād ekam anekārtham avasthitaṃ cittam iti.

yadi ca cittenaikenānanvitāḥ svabhāvabhinnāḥ pratyayā jāyerann atha katham anyapratyayadṛṣṭasyānyaḥ smartā bhavet. anyapratyayopacitasya ca karmāśayasyānyaḥ pratyaya upabhoktā bhavet. kathaṃcit samādhīyamānam apy etad gomayapāyasīyanyāyam ākṣi.

kiṃ ca svātmānubhavāpahnavaś cittasyānyatve prāpnoti. katham, yad aham adrākṣaṃ tat spṛśāmi yac cāsprākṣaṃ tat paśyāmīty aham iti pratyayaḥ sarvasya pratyayasya bhede sati pratyayiny abhedenopasthitaḥ. ekapratyayaviṣayo+ayam abhedātmāham iti pratyayaḥ katham atyantabhinneṣu citteṣu vartamānaḥ sāmānyam ekaṃ pratyayinam āśrayet. svānubhavagrāhyaś cāyam abhedātmāham iti pratyayaḥ. na ca pratyakṣasya māhātmyaṃ pramāṇāntareṇābhibhūyate. pramāṇāntaraṃ ca pratyakṣabalenaiva vyavahāraṃ labhate. tasmād ekam anekārtham avasthitaṃ ca cittam.

yasya cittasyāvasthitasyedaṃ śāstreṇa parikarma nirdiśyate tat katham ---

tatra sarvaprāṇiṣu sukhasaṃbhogāpanneṣu maitrīṃ bhāvayet. duḥkhiteṣu karuṇām. puṇyātmakeṣu muditām. apuṇyaśīleṣūpekṣām. evam asya bhāvayataḥ śuklo dharma upajāyate. tataś ca cittaṃ prasīdati. prasannam ekāgraṃ sthitipadaṃ labhate.

kauṣṭhyasya vāyor nāsikāpuṭābhyāṃ prayatnaviśeṣād vamanaṃ pracchardanam, vidhāraṇaṃ prāṇāyāmas tābhyāṃ vā manasaḥ sthitiṃ saṃpādayet.

nāsikāgre dhārayato+asya yā divyagandhasaṃvit sā gandhapravṛttiḥ. jihvāgre rasasaṃvit. tāluni rūpasaṃvit. jihvāmadhye sparśasaṃvit. jihvāmūle śabdasaṃvid ity etā vṛttaya utpannāś cittaṃ sthitau nibadhnanti, saṃśayaṃ vidhamanti, samādhiprajñāyāṃ ca dvārībhavantīti. etena candrādityagrahamaṇipradīparaśmyādiṣu pravṛttir utpannā viṣayavaty eva veditavyā yady api hi tattacchāstrānumānācāryopadeśair avagatam arthatattvaṃ sadbhūtam eva bhavati. eteṣāṃ yathābhūtārthapratipādanasāmarthyāt, tathāpi yāvad ekadeśo+api kaścin na svakaraṇasaṃvedyo bhavati tāvat sarvaṃ parokṣam ivāpavargādiṣu sūkṣmeṣv artheṣu na dṛḍhāṃ buddhim utpādayati. tasmāc chāstrānumānācāryopadeśopodbalanārtham evāvaśyaṃ kaścid arthaviśeṣaḥ pratyakṣīkartavyaḥ. tatra tadupadiṣṭārthaikadeśapratyakṣatve sati sarvaṃ sūkṣmaviṣayam api āpavargāc chraddhīyate. etadartham evedaṃ cittaparikarma nirdiśyate. aniyatāsu vṛttiṣu tadviṣayāyāṃ vaśīkārasaṃjñāyām upajātāyāṃ samarthaṃ syāt tasya tasyārthasya pratyakṣīkaraṇāyeti. tathā ca sati śraddhāvīryasmṛtisamādhayo+asyāpratibandhena bhaviṣyantīti.

pravṛttir utpannā manasaḥ sthitinibandhanīty anuvartate. hṛdayapuṇḍarīke dhārayato yā buddhisaṃvit, buddhisattvaṃ hi bhāsvaram ākāśakalpaṃ, tatra sthitivaiśāradyāt pravṛttiḥ sūryendugrahamaṇiprabhārūpākāreṇa vikalpate. tathāsmitāyāṃ samāpannaṃ cittaṃ nistaraṅgamahodadhikalpaṃ śāntam anantam asmitāmātraṃ bhavati. yatredam uktam --- ``tam aṇumātram ātmānam anuvidyāsmīty evaṃ tāvat saṃprajānīte'' iti. eṣā dvayī viśokā viṣayavatī, asmitāmātrā ca pravṛttir jyotiṣmatīty ucyate. yayā yoginaś cittaṃ sthitipadaṃ labhata iti.

vītarāgacittālambanoparaktaṃ vā yoginaś cittaṃ sthitipadaṃ labhata iti.

svapnajñānālambanaṃ vā nidrājñānālambanaṃ vā tadākāraṃ yoginaś cittaṃ sthitipadaṃ labhata iti.

yad evābhimataṃ tad eva dhyāyet. tatra labdhasthitikam anyatrāpi sthitipadaṃ labhata iti.

sūkṣme niviśamānasya paramāṇvantaṃ sthitipadaṃ labhata iti. sthūle niviśamānasya paramamahattvāntaṃ sthitipadaṃ cittasya. evaṃ tām ubhayīṃ koṭim anudhāvato yo+asyāpratīghātaḥ sa paro vaśīkāraḥ. tadvaśīkārāt paripūrṇaṃ yoginaś cittaṃ na punar abhyāsakṛtaṃ parikarmāpekṣata iti.

atha labdhasthitikasya cetasaḥ kiṃsvarūpā kiṃviṣayā vā samāpattir iti, tad ucyate ---

kṣīṇavṛtter iti pratyastamitapratyayasyety arthaḥ. abhijātasyeva maṇer iti dṛṣṭāntopādānam. yathā sphaṭika upāśrayabhedāt tattadrūpoparakta upāśrayarūpākāreṇa nirbhāsate tathā grāhyālambanoparaktaṃ cittaṃ grāhyasamāpannaṃ grāhyasvarūpākāreṇa nirbhāsate. bhūtasūkṣmoparaktaṃ bhūtasūkṣmasamāpannaṃ bhūtasūkṣmasvarūpābhāsaṃ bhavati. tathā sthūlālambanoparaktaṃ sthūlarūpasamāpannaṃ sthūlarūpābhāsaṃ bhavati. tathā viśvabhedoparaktaṃ viśvabhedasamāpannaṃ viśvarūpābhāsaṃ bhavati.

tathā grahaṇeṣv apīndriyeṣv api draṣṭavyam. grahaṇālambanoparaktaṃ grahaṇasamāpannaṃ grahaṇasvarūpākāreṇa nirbhāsate. tathā grahītṛpuruṣālambanoparaktaṃ grahītṛpuruṣasamāpannaṃ grahītṛpuruṣasvarūpākāreṇa nirbhāsate. tathā muktapuruṣālambanoparaktaṃ muktapuruṣasamāpannaṃ muktapuruṣasvarūpākāreṇa nirbhāsata iti. tad evam abhijātamaṇikalpasya cetaso grahītṛgrahaṇagrāhyeṣu puruṣendriyabhūteṣu yā tatsthatadañjanatā teṣu sthitasya tadākārāpattiḥ sā samāpattir ity ucyate.

tadyathā gaur iti śabdo gaur ity artho gaur iti jñānam ity avibhāgena vibhaktānām api grahaṇaṃ dṛṣṭam. vibhajyamānāś cānye śabdadharmā anye+arthadharmā anye vijñānadharmā ity eteṣāṃ vibhaktaḥ panthāḥ. tatra samāpannasya yogino yo gavādyarthaḥ samādhiprajñāyāṃ samārūḍhaḥ sa cec chabdārthajñānavikalpānuviddha upāvartate sā saṃkīrṇā samāpattiḥ savitarkety ucyate.

yadā punaḥ śabdasaṃketasmṛtipariśuddhau śrutānumānajñānavikalpaśūnyāyāṃ samādhiprajñāyāṃ svarūpamātreṇāvasthito 'rthas tatsvarūpākāramātratayaivāvacchidyate. sā ca nirvitarkā samāpattiḥ. tat paraṃ pratyakṣam. tac ca śrutānumānayor bījam. tataḥ śrutānumāne prabhavataḥ. na ca śrutānumānajñānasahabhūtaṃ tad darśanam. tasmād asaṃkīrṇaṃ praṃmāṇāntareṇa yogino nirvitarkasamādhijaṃ darśanam iti. nirvitarkāyāḥ samāpatter asyāḥ sūtreṇa lakṣaṇaṃ dyotyate ---

yā śabdasaṃketaśrutānumānajñānavikalpasmṛtipariśuddhau grāhyasvarūpa.uparaktā prajñā svam iva prajñāsvarūpaṃ grahaṇātmakaṃ tyaktvā padārthamātrasvarūpā grāhyasvarūpāpanneva bhavati sā tadā nirvitarkā samāpattiḥ.

tathā ca vyākyātaṃ tasyā ekabuddhyupakramo hy arthātmāṇupracayaviśeṣātmā gavādir ghaṭādir vā lokaḥ.

sa ca saṃsthānaviśeṣo bhūtasūkṣmāṇāṃ sādhāraṇo dharma ātmabhūtaḥ phalena vyaktenānumitaḥ svavyañjakāñjanaḥ prādurbhavati. dharmāntarasya kapālāder udaye ca tirobhavati. sa eṣa dharmo+avayavīty ucyate. yo+asāv ekaś ca mahāṃś cāṇīṃyaś ca sparśavāṃś ca kriyādharmakaś cānityaś ca tenāvayavinā vyavahārāḥ kriyante.

yasya punar avastukaḥ sa pracayaviśeṣaḥ. sūkṣmaṃ ca kāraṇam anupalabhyam avikalpasya tasyāvayavyabhāvād atadrūpapratiṣṭhaṃ mithyājñānam iti prāyeṇa sarvam eva prāptaṃ mithyājñānam iti. tadā ca samyagjñānam api kiṃ syād viṣayābhāvāt. yad yad upalabhyate tat tad avayavitvenāmnātam. tasmād asty avayavī yo mahattvādivyavahārāpannaḥ samāpatter nirvitarkāyā viṣayī bhavati.

tatra bhūtasūkṣmakeṣv abhivyaktadharmakeṣu deśakālanimittānubhavāvacchinneṣu yā samāpattiḥ sā savicārety ucyate. tatrāpy ekabuddhinirgrāhyam evoditadharmaviśiṣṭaṃ bhūtasūkṣmam ālambanībhūtaṃ samādhiprajñāyām upatiṣṭhate.

yā punaḥ sarvathā sarvataḥ śāntoditāvyapadeśyadharmānavacchinneṣu sarvadharmānupātiṣu sarvadharmātmakeṣu samāpattiḥ sā nirvicārety ucyate. evaṃsvarūpaṃ hi tadbhūtasūkṣmam etenaiva svarūpeṇālambanībhūtam eva samādhiprajñāsvarūpam uparañjayati.

prajñā ca svarūpaśūnyevārthamātrā yadā bhavati tadā nirvicārety ucyate. tatra mahadvastuviṣayā savitarkā nirvitarkā ca, sūkṣmavastuviṣayā savicārā nirvicārā ca. evam ubhayor etayaiva nirvitarkayā vikalpahānir vyākhyāteti.

pārthivasyāṇor gandhatanmātraṃ sūkṣmo viṣayaḥ. āpyasya rasatanmātram. taijasasya rūpatanmātram. vāyavīyasya sparśatanmātram. ākāśasya śabdatanmātram iti. teṣām ahaṃkāraḥ. asyāpi liṅgamātraṃ sūkṣmo viṣayaḥ. liṅgamātrasyāpy aliṅgaṃ sūkṣmo viṣayaḥ. na cāliṅgāt paraṃ sūkṣmam asti. nanv asti puruṣaḥ sūkṣma iti satyam. yathā liṅgāt param aliṅgasya saukṣmyaṃ na caivaṃ puruṣasya. kiṃtu, liṅgasyānvayikāraṇaṃ puruṣo na bhavati, hetus tu bhavatīti. ataḥ pradhāne saukṣmyaṃ niratiśayaṃ vyākhyātam.

tāś catasraḥ samāpattayo bahirvastubījā iti samādhir api sabījaḥ. tatra sthūle+arthe savitarko nirvitarkaḥ, sūkṣme+arthe savicāro nirvicāra iti caturdhopasaṃkhyātaḥ samādhir iti.

aśuddhyāvaraṇamalāpetasya prakāśātmano buddhisattvasya rajastamobhyām anabhibhūtaḥ svacchaḥ sthitipravāho vaiśāradyam. yadā nirvicārasya samādher vaiśāradyam idaṃ jāyate tadā yogino bhavaty adhyātmaprasādo bhūtārthaviṣayaḥ kramānanurodhī sphuṭaḥ prajñālokaḥ. tathā coktam --- `` prajñāprasādam āruhya aśocyaḥ śocato janān / bhūmiṣṭhān iva śailasthaḥ sarvān prājño+anupaśyati ''.

tasmin samāhitacittasya yā prajñā jāyate tasyā ṛtaṃbhareti saṃjñā bhavati. anvarthā ca sā, satyam eva bibharti na ca tatra viparyāsajñānagandho+apy astīti. tathā coktam ---

`` āgamenānumānena dhyānābhyāsarasena ca / tridhā prakalpayan prajñāṃ labhate yogam uttamam '' iti.

sā punaḥ ---

śrutam āgamavijñānaṃ tat sāmānyaviṣayam. na hy āgamena śakyo viśeṣo+abhidhātum, kasmāt, na hi viśeṣeṇa kṛtasaṃketaḥ śabda iti. tathānumānaṃ sāmānyaviṣayam eva. yatra prāptis tatra gatir yatrāprāptis tatra na bhavati gatir ity uktam. anumānena ca sāmānyenopasaṃhāraḥ. tasmāc chrutānumānaviṣayo na viśeṣaḥ kaścid astīti.

na cāsya sūkṣmavyavahitaviprakṛṣṭasya vastuno lokapratyakṣeṇa grahaṇam asti. na cāsya viśeṣasyāpramāṇakasyābhāvo+astīti samādhiprajñānirgrāhya eva sa viśeṣo bhavati bhūtasūkṣmagato vā puruṣagato vā. tasmāc chrutānumānaprajñābhyām anyaviṣayā sā prajñā viśeṣārthatvād iti.

samādhiprajñāpratilambhe yoginaḥ prajñākṛtaḥ saṃskāro navo navo jāyate ---

samādhiprajñāprabhavaḥ saṃskāro vyutthānasaṃskārāśayaṃ bādhate. vyutthānasaṃskārābhibhavāt tatprabhavāḥ pratyayā na bhavanti. pratyayanirodhe samādhir upatiṣṭhate. tataḥ samādhijā prajñā, tataḥ prajñākṛtāḥ saṃskārā iti navo navaḥ saṃskārāśayo jāyate. tataś ca prajñā, tataś ca saṃskārā iti. katham asau saṃskārātiśayaś cittaṃ sādhikāraṃ na kariṣyatīti. na te prajñākṛtāḥ saṃskārāḥ kleśakṣayahetutvāc cittam adhikāraviśiṣṭaṃ kurvanti. cittaṃ hi te svakāryād avasādayanti. khyātiparyavasānaṃ hi cittaceṣṭitam iti.

kiṃ cāsya bhavati ---

sa na kevalaṃ samādhiprajñāvirodhī prajñākṛtānām api saṃskārāṇāṃ pratibandhī bhavati. kasmāt, nirodhajaḥ saṃskāraḥ samādhijān saṃskārān bādhata iti.

nirodhasthitikālakramānubhavena nirodhacittakṛtasaṃskārāstitvam anumeyam. vyutthānanirodhasamādhiprabhavaiḥ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ svasyāṃ prakṛtāv avasthitāyāṃ pravilīyate. tasmāt te saṃskārāś cittasyādhikāravirodhino na sthitihetavo bhavantīti. yasmād avasitādhikāraṃ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ nivartate, tasmin nivṛtte puruṣaḥ svarūpamātrapratiṣṭho+ataḥ śuddhaḥ kevalo mukta ity ucyata iti.

nātapasvino yogaḥ sidhyati. anādikarmakleśavāsanācitrā pratyupasthitaviṣayajālā cāśuddhir nāntareṇa tapaḥ saṃbhedam āpadyata iti tapasa upādānam. tac ca cittaprasādanam abādhamānam anenāsevyam iti manyate.

svādhyāyaḥ praṇavādipavitrāṇāṃ japo mokṣaśāstrādhyayanaṃ vā. īśvarapraṇidhānaṃ sarvakriyāṇāṃ paramagurāv arpaṇaṃ tatphalasaṃnyāso vā.

sa hi kriyāyogaḥ ---

sa hy āsevyamānaḥ samādhiṃ bhāvayati kleśāṃś ca pratanūkaroti. pratanūkṛtān kleśān prasaṃkhyānāgninā dagdhabījakalpān aprasavadharmiṇaḥ kariṣyatīti. teṣāṃ tanūkaraṇāt punaḥ kleśair aparāmṛṣṭā sattvapuruṣānyatāmātrakhyātiḥ sūkṣmā prajñā samāptādhikārā pratiprasavāya kalpiṣyata iti.

atha ke kleśāḥ kiyanto veti ---

kleśā iti pañca viparyayā ity arthaḥ. te spandamānā guṇādhikāraṃ draḍhayanti, pariṇāmam avasthāpayanti, kāryakāraṇasrota unnamayanti, parasparānugrahatantrībhūtvā karmavipākaṃ cābhinirharantīti.

atrāvidyā kṣetraṃ prasavabhūmir uttarareṣām asmitādīnāṃ caturvidhavikalpānāṃ prasuptatanuvicchinnodārāṇām. tatra kā prasuptiḥ. cetasi śaktimātrapratiṣṭhānāṃ bījabhāvopagamaḥ. tasya prabodha ālambane saṃmukhībhāvaḥ. prasaṃkhyānavato dagdhakleśabījasya saṃmukhībhūte+apy ālambane nāsau punar asti, dagdhabījasya kutaḥ praroha iti. ataḥ kṣīṇakleśaḥ kuśalaś caramadeha ity ucyate. tatraiva sā dagdhabījabhāvā pañcamī kleśāvasthā nānyatreti. satāṃ kleśānāṃ tadā bījasāmarthyaṃ dagdham iti viṣayasya saṃmukhībhāve+api sati na bhavaty eṣāṃ prabodha ity uktā prasuptir dagdhabījānām aprarohaś ca.

tanutvam ucyate --- pratipakṣabhāvanopahatāḥ kleśās tanavo bhavanti. tathā vicchidya vicchidya tena tenātmanā punaḥ punaḥ samudācarantīti vicchinnāḥ. kathaṃ, rāgakāle krodhasyādarśanāt. na hi rāgakāle krodhaḥ samudācarati. rāgaś ca kvacid dṛśyamāno na viṣayāntare nāsti. naikasyāṃ striyāṃ caitro rakta ity anyāsu strīṣu viraktaḥ, kiṃtu tatra rāgo labdhavṛttir anyatra tu bhaviṣyadvṛttir iti. sa hi tadā prasuptatanuvicchinno bhavati.

viṣaye yo labdhavṛttiḥ sa udāraḥ. sarva evaite kleśaviṣayatvaṃ nātikrāmanti. kas tarhi vicchinnaḥ prasuptas tanur udāro vā kleśa iti, ucyate --- satyam evaitat, kiṃtu viśiṣṭānām evaiteṣāṃ vicchinnāditvam. yathaiva pratipakṣabhāvanāto nivṛttas tathaiva svavyañjakāñjanenābhivyakta iti. sarva evāmī kleśā avidyābhedāḥ. kasmāt, sarveṣv avidyaivābhiplavate. yad avidyayā vastv ākāryate tad evānuśerate kleśā viparyāsapratyayakāla upalabhyante kṣīyamāṇāṃ cāvidyām anu kṣīyanta iti.

tatrāvidyāsvarūpam ucyate ---

anitye kārye nityakhyātiḥ. tadyathā --- dhruvā pṛthivī, dhruvā sacandratārakā dyauḥ, amṛtā divaukasa iti. tathāśucau paramabībhatse kāye, ---

`` sthānād bījād upaṣṭambhān niḥsyandān nidhanād api / kāyam ādheyaśaucatvāt paṇḍitā hy aśuciṃ viduḥ// '' //

iti aśucau śucikhyātir dṛśyate. naveva śaśāṅkalekhā kamanīyeyaṃ kanyā madhvamṛtāvayavanirmiteva candraṃ bhittvā niḥsṛteva jñāyate, nīlotpalapatrāyatākṣī hāvagarbhābhyāṃ locanābhyāṃ jīvalokam āśvāsayantīveti kasya kenābhisaṃbandhaḥ. bhavati caivam aśucau śuciviparyāsapratyaya iti. etenāpuṇye puṇyapratyayas tathaivānarthe cārthapratyayo vyākhyātaḥ.

tathā duḥkhe sukhakhyātiṃ vakṣyati --- ``pariṇāmatāpasaṃskāraduḥkhair guṇavṛttivirodhāc ca duḥkham eva sarvaṃ vivekinaḥ'' iti. tatra sukhakhyātir avidyā. tathānātmany ātmakhyātir bāhyopakaraṇeṣu cetanācetaneṣu bhogādhiṣṭhāne vā śarīre puruṣopakaraṇe vā manasy anātmany ātmakhyātir iti. tathaitad atroktam --- ``vyaktam avyaktaṃ vā sattvam ātmatvenābhipratītya tasya saṃpadam anu nandaty ātmasaṃpadaṃ manvānas tasya vyāpadam anu śocaty ātmavyāpadaṃ manvānaḥ sa sarvo+apratibuddhaḥ'' iti. eṣā catuṣpadā bhavaty avidyā mūlam asya kleśasaṃtānasya karmāśayasya ca savipākasyeti.

tasyāś cāmitrāgoṣpadavadvastusatattvaṃ vijñeyam. yathā nāmitro mitrābhāvo na mitramātraṃ kiṃtu tadviruddhaḥ sapatnaḥ. yathā vāgoṣpadaṃ na goṣpadābhāvo na goṣpadamātraṃ kiṃtu deśa eva tābhyām anyad vastvantaram. evam avidyā na pramāṇaṃ na pramāṇābhāvaḥ kiṃtu vidyāviparītaṃ jñānāntaram avidyeti.

puruṣo dṛkśaktir buddhir darśanaśaktir ity etayor ekasvarūpāpattir ivāsmitā kleśa ucyate. bhoktṛbhogyaśaktyor atyantavibhaktayor atyantāsaṃkīrṇayor avibhāgaprāptāv iva satyāṃ bhogaḥ kalpate. svarūpapratilambhe tu tayoḥ kaivalyam eva bhavati kuto bhoga iti. tathā coktam --- ``buddhitaḥ paraṃ puruṣam ākāraśīlavidyādibhir vibhaktam apaśyan kuryāt tatrātmabuddhiṃ mohena'' iti.

sukhābhijñasya sukhānusmṛtipūrvaḥ sukhe tatsādhane vā yo gardhas tṛṣṇā lobhaḥ sa rāga iti.

duḥkhābhijñasya duḥkhānusmṛtipūrvo duḥkhe tatsādhane vā yaḥ pratigho manyur jighāṃsā krodhaḥ sa dveṣaḥ.

sarvasya prāṇina iyam ātmāśīr nityā bhavati mā na bhūvaṃ bhūyāsam iti. na cānanubhūtamaraṇadharmakasyaiṣā bhavaty ātmāśīḥ. etayā ca pūrvajanmānubhavaḥ pratīyate. sa cāyam abhiniveśaḥ kleśaḥ svarasavāhī kṛmer api jātamātrasya pratyakṣānumānāgamair asaṃbhāvito maraṇatrāsa ucchedadṛṣṭyātmakaḥ pūrvajanmānubhūtaṃ maraṇaduḥkham anumāpayati.

yathā cāyam atyantamūḍheṣu dṛśyate kleśas tathā viduṣo+api vijñātapūrvāparāntasya rūḍhaḥ. kasmāt samānā hi tayoḥ kuśalākuśalayor maraṇaduḥkhānubhavād iyaṃ vāsaneti.

te pañca kleśā dagdhabījakalpā yoginaś caritādhikāre cetasi pralīne saha tenaivāstaṃ gacchanti.

sthitānāṃ tu bījabhāvopagatānām ---

kleśānāṃ yā vṛttayaḥ sthūlās tāḥ kriyāyogena tanūkṛtāḥ satyaḥ prasaṃkhyānena dhyānena hātavyā yāvat sūkṣmīkṛtā yāvad dagdhabījakalpā iti. yathā vastrāṇāṃ sthūlo malaḥ pūrvaṃ nirdhūyate paścāt sūkṣmo yatnenopāyena cāpanīyate tathā svalpapratipakṣāḥ sthūlā vṛttayaḥ kleśānāṃ, sūkṣmās tu mahāpratipakṣā iti.

tatra puṇyāpuṇyakarmāśayaḥ kāmalobhamohakrodhabhavaḥ. sa dṛṣṭajanmavedanīyaś cādṛṣṭajanmavedanīyaś ca. tatra tīvrasaṃvegena mantratapaḥsamādhibhir nirvartita īśvaradevatāmaharṣimahānubhāvānām ārādhanād vā yaḥ pariniṣpannaḥ sa sadyaḥ paripacyate puṇyakarmāśaya iti. tathā tīvrakleśena bhītavyādhitakṛpaṇeṣu viśvāsopagateṣu vā mahānubhāveṣu vā tapasviṣu kṛtaḥ punaḥ punar apakāraḥ sa cāpi pāpakarmāśayaḥ sadya eva paripacyate. yathā nandīśvaraḥ kumāro manuṣyapariṇāmaṃ hitvā devatvena pariṇataḥ. tathā nahuṣo+api devānām indraḥ svakaṃ pariṇāmaṃ hitvā tiryaktvena pariṇata iti. tatra nārakāṇāṃ nāsti dṛṣṭajanmavedanīyaḥ karmāśayaḥ. kṣīṇakleśānām api nāsty adṛṣṭajanmavedanīyaḥ karmāśaya iti.

satsu kleśeṣu karmāśayo vipākārambhī bhavati nocchinnakleśamūlaḥ. yathā tuṣāvanaddhāḥ śālitaṇḍulā adagdhabījabhāvāḥ prarohasamarthā bhavanti, nāpanītatuṣā dagdhabījabhāvā vā tathā kleśāvanaddhaḥ karmāśayo vipākaprarohī bhavati, nāpanītakleśo na prasaṃkhyānadagdhakleśabījabhāvo veti. sa ca vipākas trividho jātir āyur bhoga iti.

tatredaṃ vicāryate --- kim ekaṃ karmaikasya janmanaḥ kāraṇam athaikaṃ karmānekaṃ janmākṣipatīti. dvitīyā vicāraṇā --- kim anekaṃ karmānekaṃ janma nirvartayati athānekaṃ karmaikaṃ janma nirvartayatīti. na tāvad ekaṃ karmaikasya janmanaḥ kāraṇam. kasmāt, anādikālapracitasyāsaṃkhyeyasyāvaśiṣṭasya karmaṇaḥ sāṃpratikasya ca phalakramāniyamād anāśvāso lokasya prasaktaḥ, sa cāniṣṭa iti. na caikaṃ karmānekasya janmanaḥ kāraṇam. kasmāt, anekeṣu karmasu ekaikam eva karmānekasya janmanaḥ kāraṇam ity avaśiṣṭasya vipākakālābhāvaḥ prasaktaḥ, sa cāpy aniṣṭa iti. na cānekaṃ karmānekasya janmanaḥ kāraṇam. kasmāt, tad anekaṃ janma yugapan na saṃbhavatīti krameṇaiva vācyam. tathā ca pūrvadoṣānuṣaṅgaḥ.

tasmāj janmaprāyaṇāntare kṛtaḥ puṇyāpuṇyakarmāśayapracayo vicitraḥ pradhānopasarjanabhāvenāvasthitaḥ prāyaṇābhivyakta ekapraghaṭṭakena maraṇaṃ prasādhya saṃmūrchita ekam eva janma karoti. tac ca janma tenaiva karmaṇā labdhāyuṣkaṃ bhavati. tasminn āyuṣi tenaiva karmaṇā bhogaḥ saṃpadyata iti. asau karmāśayo janmāyurbhogahetutvāt trivipāko+abhidhīyata iti. ata ekabhavikaḥ karmāśaya ukta iti.

dṛṣṭajanmavedanīyas tv ekavipākārambhī bhogahetutvād dvivipākārambhī vāyurbhogahetutvān nandīśvaravan nahuṣavad veti. kleśakarmavipākānubhavanirvartitābhis tu vāsanābhir anādikālasaṃmūrchitam idaṃ cittaṃ vicitrīkṛtam iva sarvato matsyajālaṃ granthibhir ivātatam ity etā anekabhavapūrvikā vāsanāḥ. yas tv ayaṃ karmāśaya eṣa evaikabhavika ukta iti. ye saṃskārāḥ smṛtihetavas tā vāsanās tāś cānādikālīnā iti.

yas tv asāv ekabhavikaḥ karmāśayaḥ sa niyatavipākaś cāniyatavipākaś ca. tatra dṛṣṭajanmavedanīyasya niyatavipākasyaivāyaṃ niyamo na tv adṛṣṭajanmavedanīyasyāniyatavipākasya kasmāt. yo hy adṛṣṭajanmavedanīyo+aniyatavipākas tasya trayī gatiḥ --- kṛtasyāvipakvasya nāśaḥ, pradhānakarmaṇy āvāpagamanaṃ vā, niyatavipākapradhānakarmaṇābhibhūtasya vā ciram avasthānam iti.

tatra kṛtasyāvipakvasya nāśo yathā śuklakarmodayād ihaiva nāśaḥ kṛṣṇasya. yatredam uktam --- ``dve dve ha vai karmaṇī veditavye pāpakasyaiko rāśiḥ puṇyakṛto+apahanti tad icchasva karmāṇi sukṛtāni kartum ihaiva te karma kavayo vedayante.''

pradhānakarmaṇy āvāpagamanam. yatredam uktaṃ --- ``syāt svalpaḥ saṃkaraḥ saparihāraḥ sapratyavamarṣaḥ kuśalasya nāpakarṣāyālam. kasmāt, kuśalaṃ hi me bahv anyad asti yatrāyam āvāpaṃ gataḥ svarge+apy apakarṣam alpaṃ kariṣyati'' iti.

niyatavipākapradhānakarmaṇābhibhūtasya vā ciram avasthānam. katham iti, adṛṣṭajanmavedanīyasyaiva niyatavipākasya karmaṇaḥ samānaṃ maraṇam abhivyaktikāraṇam uktam. na tv adṛṣṭajanmavedanīyasyāniyatavipākasya. yat tv adṛṣṭajanmavedanīyaṃ karmāniyatavipākaṃ tan naśyed āvāpaṃ vā gacched abhibhūtaṃ vā ciram apy upāsīta, yāvat samānaṃ karmābhivyañjakaṃ nimittam asya na vipākābhimukhaṃ karotīti. tadvipākasyaiva deśakālanimittānavadhāraṇād iyaṃ karmagatiś citrā durvijñānā ceti. na cotsargasyāpavādān nivṛttir ity ekabhavikaḥ karmāśayo+anujñāyata iti.

te janmāyurbhogāḥ puṇyahetukāḥ sukhaphalā apuṇyahetukā duḥkhaphalā iti. yathā cedaṃ duḥkhaṃ pratikūlātmakam evaṃ viṣayasukhakāle+api duḥkham asty eva pratikūlātmakaṃ yoginaḥ.

kathaṃ, tad upapādyate ---

sarvasyāyaṃ rāgānuviddhaś cetanācetanasādhanādhīnaḥ sukhānubhava iti tatrāsti rāgajaḥ karmāśayaḥ. tathā ca dveṣṭi duḥkhasādhanāni muhyati ceti dveṣamohakṛto+apy asti karmāśayaḥ. tathā coktam --- ``nānupahatya bhūtāny upabhogaḥ saṃbhavatīti hiṃsākṛto+apy asti śarīraḥ karmāśayaḥ'' iti. viṣayasukhaṃ cāvidyety uktam.

yā bhogeṣv indriyāṇāṃ tṛpter upaśāntis tat sukham. yā laulyād anupaśāntis tad duḥkham. na cendriyāṇāṃ bhogābhyāsena vaitṛṣṇyaṃ kartuṃ śakyam. kasmāt, yato bhogābhyāsam anu vivardhante rāgāḥ kauśalāni cendriyāṇām iti. tasmād anupāyaḥ sukhasya bhogābhyāsa iti. sa khalv ayaṃ vṛścikaviṣabhīta ivāśīviṣeṇa daṣṭo yaḥ sukhārthī viṣayānuvāsito mahati duḥkhapaṅke nimagna iti. eṣā pariṇāmaduḥkhatā nāma pratikūlā sukhāvasthāyām api yoginam eva kliśnāti.

atha kā tāpaduḥkhatā, sarvasya dveṣānuviddhaś cetanācetanasādhanādhīnas tāpānubhava iti tatrāsti dveṣajaḥ karmāśayaḥ. sukhasādhanāni ca prārthayamānaḥ kāyena vācā manasā ca parispandate tataḥ param anugṛhṇāty upahanti ceti parānugrahapīḍābhyāṃ dharmādharmāv upacinoti. sa karmāśayo lobhān mohāc ca bhavatīty eṣā tāpaduḥkhatocyate. kā punaḥ saṃskāraduḥkhatā, sukhānubhavāt sukhasaṃskārāśayo duḥkhānubhavād api duḥkhasaṃskārāśaya iti. evaṃ karmabhyo vipāke+anubhūyamāne sukhe duḥkhe vā punaḥ karmāśayapracaya iti.

evam idam anādi duḥkhasroto viprasṛtaṃ yoginam eva pratikūlātmakatvād udvejayati. kasmāt, akṣipātrakalpo hi vidvān iti. yathorṇātantur akṣipātre nyastaḥ sparśena duḥkhayati na cānyeṣu gātrāvayaveṣu, evam etāni duḥkhāny akṣipātrakalpaṃ yoginam eva kliśnanti netaraṃ pratipattāram. itaraṃ tu svakarmopahṛtaṃ duḥkham upāttam upāttaṃ tyajantaṃ tyaktaṃ tyaktam upādadānam anādivāsanāvicitrayā cittavṛttyā samantato 'nuviddham ivāvidyayā hātavya evāhaṃkāramamakārānupātinaṃ jātaṃ jātaṃ bāhyādhyātmikobhayanimittās triparvāṇas tāpā anuplavante. tad evam anādinā duḥkhasrotasā vyuhyamānam ātmānaṃ bhūtagrāmaṃ ca dṛṣṭvā yogī sarvaduḥkhakṣayakāraṇaṃ samyagdarśanaṃ śaraṇaṃ prapadyata iti.

guṇavṛttivirodhāc ca duḥkham eva sarvaṃ vivekinaḥ. prakhyāpravṛttisthitirūpā buddhiguṇāḥ parasparānugrahatantrī bhūtvā śāntaṃ ghoraṃ mūḍhaṃ vā pratyayaṃ triguṇam evārabhante. calaṃ ca guṇavṛttam iti kṣiprapariṇāmi cittam uktam. rūpātiśayā vṛttyatiśayāś ca paraspareṇa virudhyante, sāmānyāni tv atiśayaiḥ saha pravartante. evam ete guṇā itaretarāśrayeṇopārjitasukhaduḥkhamohapratyayāḥ sarve sarvarūpā bhavantīti, guṇapradhānabhāvakṛtas tv eṣāṃ viśeṣa iti. tasmād duḥkham eva sarvaṃ vivekina iti.

tad asya mahato duḥkhasamudāyasya prabhavabījam avidyā. tasyāś ca samyagdarśanam abhāvahetuḥ. yathā cikitsāśāstraṃ caturvyūham --- rogo rogahetur ārogyaṃ bhaiṣajyam iti. evam idam api śāstram caturvyūham eva. tadyathā --- saṃsāraḥ saṃsārahetur mokṣo mokṣopāya iti. tatra duḥkhabahulaḥ saṃsāro heyaḥ. pradhānapuruṣayoḥ saṃyogo heyahetuḥ. saṃyogasyātyantikī nivṛttir hānam. hānopāyaḥ samyagdarśanam.

tatra hātuḥ svarūpam upādeyaṃ vā heyaṃ vā na bhavitum arhatīti hāne tasyocchedavādaprasaṅga upādāne ca hetuvādaḥ. ubhayapratyākhyāne śāśvatavāda ity etat samyagdarśanam.

tad etac chāstraṃ caturvyūham ity abhidhīyate ---

duḥkham atītam upabhogenātivāhitaṃ na heyapakṣe vartate. vartamānaṃ ca svakṣaṇe bhogārūḍham iti na tat kṣaṇāntare heyatām āpadyate. tasmād yad evānāgataṃ duḥkhaṃ tad evākṣipātrakalpaṃ yoginaṃ kliśnāti netaraṃ pratipattāram. tad eva heyatām āpadyate.

tasmād yad eva heyam ity ucyate tasyaiva kāraṇaṃ pratinirdiśyate ---

draṣṭā buddheḥ pratisaṃvedī puruṣaḥ. dṛśyā buddhisattvopārūḍhāḥ sarve dharmāḥ. tad etad dṛśyam ayaskāntamaṇikalpaṃ saṃnidhimātropakāri dṛśyatvena svaṃ bhavati puruṣasya dṛśirūpasya svāminaḥ, anubhavakarmaviṣayatām āpannaṃ yataḥ. anyasvarūpeṇa pratilabdhātmakaṃ svatantram api parārthatvāt paratantram.

tayor dṛgdarśanaśaktyor anādir arthakṛtaḥ saṃyogo heyahetur duḥkhasya kāraṇam ity arthaḥ. tathā coktam --- tatsaṃyogahetuvivarjanāt syād ayam ātyantiko duḥkhapratīkāraḥ. kasmāt, duḥkhahetoḥ parihāryasya pratīkāradarśanāt. tadyathā --- pādatalasya bhedyatā, kaṇṭakasya bhettṛtvaṃ, parihāraḥ kaṇṭakasya pā(pa)dānadhiṣṭhānaṃ pādatrāṇavyavahitena vādhiṣṭhānam, etat trayaṃ yo veda loke sa tatra pratīkāram ārabhamāṇo bhedajaṃ duḥkhaṃ nāpnoti. kasmāt, tritvopalabdhisāmarthyād iti. atrāpi tāpakasya rajasaḥ sattvam eva tapyam. kasmāt, tapikriyāyāḥ karmasthatvāt, sattve karmaṇi tapikriyā nāpariṇāmini niṣkriye kṣetrajñe, darśitaviṣayatvāt. sattve tu tapyamāne tadākārānurodhī puruṣo+apy anutapyata iti.

dṛśyasvarūpam ucyate ---

prakāśaśīlaṃ sattvam. kriyāśīlaṃ rajaḥ sthitiśīlaṃ tama iti. ete guṇāḥ parasparoparaktapravibhāgāḥ pariṇāminaḥ saṃyogaviyogadharmāṇa itaretaropāśrayeṇopārjitamūrtayaḥ parasparāṅgāṅgitve+apy asaṃbhinnaśaktipravibhāgās tulyajātīyātulyajātīyaśaktibhedānupātinaḥ pradhānavelāyām upadarśitasaṃnidhānā guṇatve+api ca vyāpāramātreṇa pradhānāntarṇītānumitāstitāḥ puruṣārthakartavyatayā prayuktasāmarthyāḥ saṃnidhimātropakāriṇo+ayaskāntamaṇikalpāḥ pratyayam antareṇaikatamasya vṛttim anuvartamānāḥ pradhānaśabdavācyā bhavanti. etad dṛśyam ity ucyate.

tad etad bhūtendriyātmakaṃ bhūtabhāvena pṛthivyādinā sūkṣmasthūlena pariṇamate. tathendriyabhāvena śrotrādinā sūkṣmasthūlena pariṇamata iti. tat tu nāprayojanam api tu prayojanam urarīkṛtya pravartata iti bhogāpavargārthaṃ hi tad dṛśyaṃ puruṣasyeti. tatreṣṭāniṣṭaguṇasvarūpāvadhāraṇam avibhāgāpannaṃ bhogo bhoktuḥ svarūpāvadhāraṇam apavarga iti. dvayor atiriktam anyad darśanaṃ nāsti. tathā coktam --- ayaṃ tu khalu triṣu guṇeṣu kartṛṣv akartari ca puruṣe tulyātulyajātīye caturthe tatkriyāsākṣiṇy upanīyamānān sarvabhāvān upapannān anupaśyann adarśanam anyac chaṅkata iti.

tāv etau bhogāpavargau buddhikṛtau buddhāv eva vartamānau kathaṃ puruṣe vyapadiśyete iti. yathā vijayaḥ parājayo vā yoddhṛṣu vartamānaḥ svāmini vyapadiśyate, sa hi tatphalasya bhokteti, evaṃ bandhamokṣau buddhāv eva vartamānau puruṣe vyapadiśyete, sa hi tatphalasya bhokteti. buddher eva puruṣārthāparisamāptir bandhas tadarthāvasāyo mokṣa iti. etena grahaṇadhāraṇohāpohatattvajñānābhiniveśā buddhau vartamānāḥ puruṣe+adhyāropitasadbhāvāḥ. sa hi tatphalasya bhokteti.

dṛśyānāṃ guṇānāṃ svarūpabhedāvadhāraṇārtham idam ārabhyate ---

tatrākāśavāyvagnyudakabhūmayo bhūtāni śabdasparśarūparasagandhatanmātrāṇām aviśeṣāṇāṃ viśeṣāḥ. tathā śrotratvakcakṣurjihvāghrāṇāni buddhīndriyāṇi, vākpāṇipādapāyūpasthāḥ karmendriyāṇi, ekādaśaṃ manaḥ sarvārtham, ity etāny asmitālakṣaṇasyāviśeṣasya viśeṣāḥ. guṇānām eṣa ṣoḍaśako viśeṣapariṇāmaḥ.

ṣaḍ aviśeṣāḥ. tadyathā --- śabdatanmātraṃ sparśatanmātraṃ rūpatanmātraṃ rasatanmātraṃ gandhatanmātraṃ ceti ekadvitricatuḥpañcalakṣaṇāḥ śabdādayaḥ pañcāviśeṣāḥ, ṣaṣṭhaś cāviśeṣo+asmitāmātra iti. ete sattāmātrasyātmano mahataḥ ṣaḍaviśeṣapariṇāmāḥ. yat tat paramaviśeṣebhyo liṅgamātraṃ mahattattvaṃ tasminn ete sattāmātre mahaty ātmany avasthāya vivṛddhikāṣṭhām anubhavanti.

pratisaṃsṛjyamānāś ca tasminn eva sattāmātre mahaty ātmany avasthāya yat tan niḥsattāsattaṃ niḥsadasan nirasad avyaktam aliṅgaṃ pradhānaṃ tat pratiyanti. eṣa teṣāṃ liṅgamātraḥ pariṇāmo niḥsattāsattaṃ cāliṅgapariṇāma iti.

aliṅgāvasthāyāṃ na puruṣārtho hetur nāliṅgāvasthāyām ādau puruṣārthatā kāraṇaṃ bhavatīti. na tasyāḥ puruṣārthatā kāraṇaṃ bhavatīti. nāsau puruṣārthakṛteti nityākhyāyate. trayāṇāṃ tv avasthāviśeṣāṇām ādau puruṣārthatā kāraṇaṃ bhavati. sa cārtho hetur nimittaṃ kāraṇaṃ bhavatīty anityākhyāyate. guṇās tu sarvadharmānupātino na pratyastam ayante nopajāyante. vyaktibhir evātītānāgatavyayāgamavatībhir guṇānvayinībhir upajananāpāyadharmakā iva pratyavabhāsante. yathā devadatto daridrāti. kasmāt yato+asya mriyante gāva iti, gavām eva maraṇāt tasya daridrāṇaṃ na svarūpahānād iti samaḥ samādhiḥ.

liṅgamātram aliṅgasya pratyāsannaṃ, tatra tat saṃsṛṣṭaṃ vivicyate kramān ativṛttayaḥ. tathā ṣaḍ aviśeṣā liṅgamātre saṃsṛṣṭā vivicyante pariṇāmakramaniyamāt. tathā teṣv aviśeṣeṣu bhūtendriyāṇi saṃsṛṣṭāni vivicyante. tathā coktaṃ purastāt. na viśeṣebhyaḥ paraṃ tattvāntaram astīti viśeṣāṇāṃ nāsti tattvāntarapariṇāmaḥ. teṣāṃ tu dharmalakṣaṇāvasthāpariṇāmā vyākhyāyiṣyante.

vyākhyātaṃ dṛśyam atha draṣṭuḥ svarūpāvadhāraṇārtham idam ārabhyate ---

dṛśimātra iti dṛkśaktir eva viśeṣaṇāparāmṛṣṭety arthaḥ. sa puruṣo bhuddheḥ pratisaṃvedī. sa buddher na sarūpo nātyantaṃ virūpa iti. na tāvat sarūpaḥ kasmāt. jñātājñātaviṣayatvāt pariṇāminī hi buddhiḥ. tasyāś ca viṣayo gavādir ghaṭādir vā jñātaś cājñātaś ceti pariṇāmitvaṃ darśayati.

sadājñātaviṣayatvaṃ tu puruṣasyāpariṇāmitvaṃ paridīpayati kasmāt. na hi buddhiś ca nāma puruṣaviṣayaś ca syād agṛhītā gṛhītā ceti siddhaṃ puruṣasya sadājñātaviṣayatvaṃ tataś cāpariṇāmitvam iti. kiṃ ca parārthā buddhiḥ saṃhatyakāritvāt, svārthaḥ puruṣa iti. tathā sarvārthādhyavasāyakatvāt triguṇā buddhis triguṇatvād acetaneti. guṇānāṃ tūpadraṣṭā puruṣa ity ato na sarūpaḥ.

astu tarhi virūpa iti. nātyantaṃ virūpaḥ kasmāt. śuddho+apy asau pratyayānupaśyo yataḥ. pratyayaṃ bauddham anupaśyati, tam anupaśyann atadātmāpi tadātmaka iva pratyavabhāsate. tathā coktam --- apariṇāminī hi bhoktṛśaktir apratisaṃkramā ca pariṇāminy arthe pratisaṃkrānteva tadvṛttim anupatati, tasyāś ca prāptacaitanyopagraharūpāyā buddhivṛtter anukāramātratayā buddhivṛttyaviśiṣṭā hi jñānavṛttir ity ākhyāyate.

dṛśirūpasya puruṣasya karmarūpatām āpannaṃ dṛśyam iti tadartha eva dṛśyasyātmā bhavati. svarūpaṃ bhavatīty arthaḥ. svarūpaṃ tu pararūpeṇa pratilabdhātmakaṃ bhogāpavargārthatāyāṃ kṛtāyāṃ puruṣeṇa na dṛśyata iti. svarūpahānād asya nāśaḥ prāpto na tu vinaśyati.

kasmāt ---

kṛtārtham ekaṃ puruṣaṃ prati dṛśyaṃ naṣṭam api nāśaṃ prāptam apy anaṣṭaṃ tadanyapuruṣasādhāraṇatvāt. kuśalaṃ puruṣaṃ prati nāśaṃ prāptam apy akuśalān puruṣān prati na kṛtārtham iti teṣāṃ dṛśeḥ karmaviṣayatām āpannaṃ labhata eva pararūpeṇātmarūpam iti. ataś ca dṛgdarśanaśaktyor nityatvād anādiḥ saṃyogo vyākhyāta iti. tathā coktam --- dharmiṇām anādisaṃyogād dharmamātrāṇām apy anādiḥ saṃyoga iti.

saṃyogasvarūpābhidhitsayedaṃ sūtraṃ pravavṛte ---

puruṣaḥ svāmī dṛśyena svena darśanārthaṃ saṃyuktaḥ. tasmāt saṃyogād dṛśyasyopalabdhir yā sa bhogaḥ. yā tu draṣṭuḥ svarūpopalabdhiḥ so+apavargaḥ. darśanakāryāvasānaḥ saṃyoga iti darśanaṃ viyogasya kāraṇam uktam. darśanam adarśanasya pratidvandvīty adarśanaṃ saṃyoganimittam uktam. nātra darśanaṃ mokṣakāraṇam adarśanābhāvād eva bandhābhāvaḥ sa mokṣa iti. darśanasya bhāve bandhakāraṇasyādarśanasya nāśa ity ato darśanaṃ jñānaṃ kaivalyakāraṇam uktam.

kiṃcedam adarśanaṃ nāma, kiṃ guṇānām adhikāra āhosvid dṛśirūpasya svāmino darśitaviṣayasya pradhānacittasyānutpādaḥ. svasmin dṛśye vidyamāne yo darśanābhāvaḥ.

kim arthavattā guṇānām. athāvidyā svacittena saha niruddhā svacittasyotpattibījam. kiṃ sthitisaṃskārakṣaye gatisaṃskārābhivyaktiḥ. yatredam uktaṃ pradhānaṃ sthityaiva vartamānaṃ vikārākaraṇād apradhānaṃ syāt.

tathā gatyaiva vartamānaṃ vikāranityatvād apradhānaṃ syāt. ubhayathā cāsya vṛttiḥ pradhānavyavahāraṃ labhate nānyathā. kāraṇāntareṣv api kalpiteṣv eva samānaś carcaḥ. darśanaśaktir evādarśanam ity eke, ``pradhānasyātmakhyāpanārthā pravṛttiḥ'' iti śruteḥ.

sarvabodhyabodhasamarthaḥ prākpravṛtteḥ puruṣo na paśyati sarvakāryakaraṇasamarthaṃ dṛśyaṃ tadā na dṛśyata iti. ubhayasyāpy adarśanaṃ dharma ity eke. tatredaṃ dṛśyasya svātmabhūtam api puruṣapratyayāpekṣaṃ darśanaṃ dṛśyadharmatvena bhavati. tathā puruṣasyānātmabhūtam api dṛśyapratyayāpekṣaṃ puruṣadharmatvenevādarśanam avabhāsate. darśanaṃ jñānam evādarśanam iti kecid abhidadhati. ity ete śāstragatā vikalpāḥ. tatra vikalpabahutvam etat sarvapuruṣāṇāṃ guṇānāṃ saṃyoge sādhāraṇaviṣayam.

yas tu pratyakcetanasya svabuddhisaṃyogaḥ ---

viparyayajñānavāsanety arthaḥ. viparyayajñānavāsanāvāsitā ca na kāryaniṣṭhāṃ puruṣakhyātiṃ buddhiḥ prāpnoti sādhikārā punar āvartate. sā tu puruṣakhyātiparyavasānāṃ kāryaniṣṭhāṃ prāpnoti, caritādhikārā nivṛttādarśanā bandhakāraṇābhāvān na punar āvartate.

atra kaścit paṇḍakopākhyānenodghāṭayati --- mugdhayā bhāryayābhidhīyate --- paṇḍakāryaputra, apatyavatī me bhaginī kimarthaṃ nāma nāham iti, sa tām āha --- mṛtas te+aham apatyam utpādayiṣyāmīti. tathedaṃ vidyamānaṃ jñānaṃ cittanivṛttiṃ na karoti, vinaṣṭaṃ kariṣyatīti kā pratyāśā. tatrācāryadeśīyo vakti --- nanu buddhinivṛttir eva mokṣo+adarśanakāraṇābhāvād buddhinivṛttiḥ. tac cādarśanaṃ bandhakāraṇaṃ darśanān nivartate. tatra cittanivṛttir eva mokṣaḥ, kimartham asthāna evāsya mativibhramaḥ.

heyaṃ duḥkhaṃ heyakāraṇaṃ ca saṃyogākhyaṃ sanimittam uktam ataḥ paraṃ hānaṃ vaktavyam ---

tasyādarśanasyābhāvād buddhipuruṣasaṃyogābhāva ātyantiko bandhanoparama ity arthaḥ. etad dhānam. taddṛśeḥ kaivalyaṃ puruṣasyāmiśrībhāvaḥ punar asaṃyogo guṇair ity arthaḥ. duḥkhakāraṇanivṛttau duḥkhoparamo hānam, tadā svarūpapratiṣṭhaḥ puruṣa ity uktam.

atha hānasya kaḥ prāptyupāya iti ---

sattvapuruṣānyatāpratyayo vivekakhyātiḥ. sā tv anivṛttamithyājñānā plavate. yadā mithyājñānaṃ dagdhabījabhāvaṃ vandhyaprasavaṃ saṃpadyate tadā vidhūtakleśarajasaḥ sattvasya pare vaiśāradye parasyāṃ vaśīkārasaṃjñāyāṃ vartamānasya vivekapratyayapravāho nirmalo bhavati. sā vivekakhyātir aviplavā hānopāyaḥ. tato mithyājñānasya dagdhabījabhāvopagamaḥ punaś cāprasava ity eṣa mokṣasya mārgo hānasyopāya iti.

tasyeti pratyuditakhyāteḥ pratyāmnāyaḥ. saptadheti aśuddhyāvaraṇamalāpagamāc cittasya pratyayāntarānutpāde sati saptaprakāraiva prajñā vivekino bhavati.

tadyathā --- parijñātaṃ heyaṃ nāsya punaḥ parijñeyam asti. kṣīṇā heyahetavo na punar eteṣāṃ kṣetavyam asti. sākṣātkṛtaṃ nirodhasamādhinā hānam. bhāvito vivekakhyātirūpo hānopāya iti. eṣā catuṣṭayī kāryā vimuktiḥ prajñāyāḥ. cittavimuktis tu trayī caritādhikārā buddhiḥ. guṇā giriśikharataṭacyutā iva grāvāṇo niravasthānāḥ svakāraṇe pralayābhimukhāḥ saha tenāstaṃ gacchanti. na caiṣāṃ pravilīnānāṃ punar asty utpādaḥ prayojanābhāvād iti. etasyām avasthāyāṃ guṇasaṃbandhātītaḥ svarūpamātrajyotir amalaḥ kevalī puruṣa iti. etāṃ saptavidhāṃ prāntabhūmiprajñām anupaśyan puruṣaḥ kuśala ity ākhyāyate. pratiprasave pi cittasya muktaḥ kuśala ity eva bhavati guṇātītatvād iti.

siddhā bhavati vivekakhyātir hānopāya iti, na ca siddhir antareṇa sādhanam ity etad ārabhyate ---

yogāṅgāny aṣṭāv abhidhāyiṣyamāṇāni. teṣām anuṣṭhānāt pañcaparvaṇo viparyayasyāśuddhirūpasya kṣayo nāśaḥ. tatkṣaye samyagjñānasyābhivyaktiḥ. yathā yathā ca sādhanāny anuṣṭhīyante tathā tathā tanutvam aśuddhir āpadyate. yathā yathā ca kṣīyate tathā tathā kṣayakramānurodhinī jñānasyāpi dīptir vivardhate. sā khalv eṣā vivṛddhiḥ prakarṣam anubhavatyā vivekakhyāteḥ, ā guṇapuruṣasvarūpavijñānād ity arthaḥ. yogāṅgānuṣṭhānam aśuddher viyogakāraṇam. yathā paraśuś chedyasya. vivekakhyātes tu prāptikāraṇaṃ yathā dharmaḥ sukhasya nānyathā kāraṇam. kati caitāni kāraṇāni śāstre bhavanti. navaivety āha. tadyathā ---

``utpattisthityabhivyaktivikārapratyayāptayaḥ / viyogānyatvadhṛtayaḥ kāraṇaṃ navadhā smṛtam'' iti//

tatrotpattikāraṇaṃ mano bhavati vijñānasya, sthitikāraṇaṃ manasaḥ puruṣārthatā, śarīrasyevāhāra iti. abhivyaktikāraṇaṃ yathā rūpasyālokas tathā rūpajñānam, vikārakāraṇaṃ manaso viṣayāntaram. yathāgniḥ pākyasya. pratyayakāraṇaṃ dhūmajñānam agnijñānasya. prāptikāraṇaṃ yogāṅgānuṣṭhānaṃ vivekakhyāteḥ.

viyogakāraṇaṃ tad evāśuddheḥ. anyatvakāraṇaṃ yathā suvarṇasya suvarṇakāraḥ. evam ekasya strīpratyayasyāvidyā mūḍhatve dveṣo duḥkhatve rāgaḥ sukhatve tattvajñānaṃ mādhyasthye. dhṛtikāraṇaṃ śarīram indriyāṇām. tāni ca tasya. mahābhūtāni śarīrāṇām, tāni ca parasparaṃ sarveṣāṃ tairyagyaunamānuṣadaivatāni ca parasparārthatvād ity evaṃ nava kāraṇāni. tāni ca yathāsaṃbhavaṃ padārthāntareṣv api yojyāni. yogāṅgānuṣṭhānaṃ tu dvidhaiva kāraṇatvaṃ labhata iti.

tatra yogāṅgāny avadhāryante ---

yathākramam eṣām anuṣṭhānaṃ svarūpaṃ ca vakṣyāmaḥ.

tatra ---

tatrāhiṃsā sarvathā sarvadā sarvabhūtānām anabhidrohaḥ. uttare ca yamaniyamās tanmūlās tatsiddhiparatayaiva tatpratipādanāya pratipādyante. tadavadātarūpakaraṇāyaivopādīyante. tathā coktam --- sa khalv ayaṃ brāhmaṇo yathā yathā vratāni bahūni samāditsate tathā tathā pramādakṛtebhyo hiṃsānidānebhyo nivartamānas tām evāvadātarūpām ahiṃsāṃ karoti.

satyaṃ yathārthe vāṅmanase. yathā dṛṣṭaṃ yathānumitaṃ tathā vāṅ manaś ceti. paratra svabodhasaṃkrāntaye vāg uktā, sā yadi na vañcitā bhrāntā vā pratipattivandhyā vā bhaved iti. eṣā sarvabhūtopakārārthaṃ pravṛttā na bhūtopaghātāya. yadi caivam apy abhidhīyamānā bhūtopaghātaparaiva syān na satyaṃ bhavet pāpam eva bhavet tena puṇyābhāsena puṇyapratirūpakeṇa kaṣṭaṃ tamaḥ prāpnuyāt. tasmāt parīkṣya sarvabhūtahitaṃ satyaṃ brūyāt.

steyam aśāstrapūrvakaṃ dravyāṇāṃ parataḥ svīkaraṇaṃ, tatpratiṣedhaḥ punar aspṛhārūpam asteyam iti. brahmacaryaṃ guptendriyasyopasthasya saṃyamaḥ. viṣayāṇām arjanarakṣaṇakṣayasaṅgahiṃsādoṣadarśanād asvīkaraṇam aparigraha ity ete yamāḥ.

te tu ---

tatrāhiṃsā jātyavacchinnā matsyavadhakasya matsyeṣv eva nānyatra hiṃsā. saiva deśāvacchinnā na tīrthe haniṣyāmīti. saiva kālāvacchinnā na caturdaśyāṃ na puṇye+ahani haniṣyāmīti. saiva tribhir uparatasya samayāvacchinnā devabrāhmaṇārthe nānyathā haniṣyāmīti. yathā ca kṣatriyāṇāṃ yuddha eva hiṃsā nānyatreti. ebhir jātideśakālasamayair anavacchinnā ahiṃsādayaḥ sarvathaiva paripālanīyāḥ. sarvabhūmiṣu sarvaviṣayeṣu sarvathaivāviditavyabhicārāḥ sārvabhaumā mahāvratam ity ucyante.

tatra śaucaṃ mṛjjalādijanitaṃ medhyābhyavaharaṇādi ca bāhyam. ābhyantaraṃ cittamalānām ākṣālanam. saṃtoṣaḥ saṃnihitasādhanād adhikasyānupāditsā. tapo dvaṃdvasahanam. dvaṃdvāś ca jighatsāpipāse śītoṣṇe sthānāsane kāṣṭhamaunākāramaune ca. vratāni caiṣāṃ yathāyogaṃ kṛcchracāndrāyaṇasāṃtapanādīni. svādhyāyo mokṣaśāstrāṇām adhyayanaṃ praṇavajapo vā. īśvarapraṇidhānaṃ tasmin paramagurau sarvakarmārpaṇam.

śayyāsanastho+atha pathi vrajan vā svasthaḥ parikṣīṇavitarkajālaḥ /

saṃsārabījakṣayam īkṣamāṇaḥ syān nityayukto+amṛtabhogabhāgī //

yatredam uktaṃ tataḥ pratyakcetanādhigamo+apy antarāyābhāvaś ceti.

eteṣāṃ yamaniyamānām ---

yadāsya brāhmaṇasya hiṃsādayo vitarkā jāyeran haniṣyāmy aham apakāriṇam anṛtam api vakṣyāmi dravyam apy asya svīkariṣyāmi dāreṣu cāsya vyavāyī bhaviṣyāmi parigraheṣu cāsya svāmī bhaviṣyāmīti. evam unmārgapravaṇavitarkajvareṇātidīptena bādhyamānas tatpratipakṣān bhāvayet. ghoreṣu saṃsārāṅgāreṣu pacyamānena mayā śaraṇam upāgataḥ sarvabhūtābhayapradānena yogadharmaḥ. sa khalv ahaṃ tyaktvā vitarkān punas tān ādadānas tulyaḥ śvavṛtteneti bhāvayet. yathā śvā vāntāvalehī tathā tyaktasya punar ādadāna iti. evamādi sūtrāntareṣv api yojyam.

tatra hiṃsā tāvat --- kṛtā kāritānumoditeti tridhā. ekaikā punas tridhā lobhena māṃsacarmārthena krodhenāpakṛtam aneneti mohena dharmo me bhaviṣyatīti. lobhakrodhamohāḥ punas trividhā mṛdumadhyādhimātrā iti. evaṃ saptaviṃśatir bhedā bhavanti hiṃsāyāḥ. mṛdumadhyādhimātrāḥ punas tridhā --- mṛdumṛdur madhyamṛdus tīvramṛdur iti. tathā mṛdumadhyo madhyamadhyas tīvramadhya iti. tathā mṛdutīvro madhyatīvro+adhimātratīvra iti. evam ekāśītibhedā hiṃsā bhavati. sā punar niyamavikalpasamuccayabhedād asaṃkhyeyā, prāṇabhṛdbhedasyāparisaṃkhyeyatvād iti. evam anṛtādiṣv api yojyam.

te khalv amī vitarkā duḥkhājñānānantaphalā iti pratipakṣabhāvanam. duḥkham ajñānaṃ cānantaṃ phalaṃ yeṣām iti pratipakṣabhāvanam. tathā ca hiṃsakas tāvat prathamaṃ vadhyasya vīryam ākṣipati. tataś ca śastrādinipātena duḥkhayati. tato jīvitād api mocayati. tato vīryākṣepād asya cetanācetanam upakaraṇaṃ kṣīṇavīryaṃ bhavati. duḥkhotpādān narakatiryakpretādiṣu duḥkham anubhavati, jīvitavyaparopaṇāt pratikṣaṇaṃ ca jīvitātyaye vartamāno maraṇam icchann api duḥkhavipākasya niyatavipākavedanīyatvāt kathaṃcid evocchvasiti. yadi ca kathaṃcit puṇyāvāpagatā hiṃsā bhavet tatra sukhaprāptau bhaved alpāyur iti. evam anṛtādiṣv api yojyaṃ yathāsaṃbhavam. evaṃ vitarkāṇāṃ cāmum evānugataṃ vipākam aniṣṭaṃ bhāvayan na vitarkeṣu manaḥ praṇidadhīta.

pratipakṣabhāvanād dhetor heyā vitarkā yadāsya syur aprasavadharmāṇas tadā tatkṛtam aiśvaryaṃ yoginaḥ siddhisūcakaṃ bhavati. tadyathā ---

sarvaprāṇināṃ bhavati.

dhārmiko bhūyā iti bhavati dhārmikaḥ, svargaṃ prāpnuhīti svargaṃ prāpnoti amoghāsya vāg bhavati.

sarvadiksthāny asyopatiṣṭhante ratnāni.

yasya lābhād apratighān guṇān utkarṣayati. siddhaś ca vineyeṣu jñānam ādhātuṃ samartho bhavatīti.

asya bhavati ko+aham āsaṃ katham aham āsaṃ kiṃsvid idaṃ kathaṃsvid idaṃ ke vā bhaviṣyāmaḥ kathaṃ vā bhaviṣyāma ity evam asya pūrvāntaparāntamadhyeṣv ātmabhāvajijāsā svarūpeṇopāvartate. etā yamasthairye siddhayaḥ.

niyameṣu vakṣyāmaḥ ---

svāṅge jugupsāyāṃ śaucam ārabhamāṇaḥ kāyāvadyadarśī kāyānabhiṣvaṅgī yatir bhavati. kiṃca parair asaṃsargaḥ kāyasvabhāvāvalokī svam api kāyaṃ jihāsur mṛjjalādibhir ākṣālayann api kāyaśuddhim apaśyan kathaṃ parakāyair atyantam evāprayataiḥ saṃsṛjyeta.

kiṃca ---

bhavantīti vākyaśeṣaḥ. śuceḥ sattvaśuddhis tataḥ saumanasyaṃ tata aikāgryaṃ tata indriyajayas tataś cātmadarśanayogyatvaṃ buddhisattvasya bhavatīty etac chaucasthairyād adhigamyata iti.

tathā coktam ---

`` yac ca kāmasukhaṃ loke yac ca divyaṃ mahat sukham / tṛṣṇākṣayasukhasyaite nārhataḥ ṣoḍaśīṃ kalām '' iti.

nirvartyamānam eva tapo hinasty aśuddhyāvaraṇamalaṃ tadāvaraṇamalāpagamāt kāyasiddhir aṇimādyā. tathendriyasiddhir dūrāc chravaṇadarśanādyeti.

devā ṛṣayaḥ siddhāś ca svādhyāyaśīlasya darśanaṃ gacchanti, kārye cāsya vartanta iti.

īśvarārpitasarvabhāvasya samādhisiddhir yayā sarvam īpsitam avitathaṃ jānāti deśāntare dehāntare kālāntare ca. tato+asya prajñā yathābhūtaṃ prajānātīti.

uktāḥ saha siddhibhir yamaniyamāḥ āsanādīni vakṣyāmaḥ tatra ---

tadyathā padmāsanaṃ bhadrāsanaṃ svastikaṃ daṇḍāsanaṃ sopāśrayaṃ paryaṅkaṃ krauñcaniṣadanaṃ hastiniṣadanam uṣṭraniṣadanaṃ samasaṃsthānaṃ sthirasukhaṃ yathāsukhaṃ cety evamādīni.

bhavatīti vākyaśeṣaḥ prayatnoparamāt sidhyaty āsanaṃ yena nāṅgamejayo bhavati. anante vā samāpannaṃ cittam āsanaṃ nirvartayatīti.

śītoṣṇādibhir dvandvair āsanajayān nābhibhūyate.

saty āsanajaye bāhyasya vāyor ācamanaṃ śvāsaḥ, kauṣṭhyasya vāyor niḥsāraṇaṃ praśvāsaḥ, tayor gativiccheda ubhayābhāvaḥ prāṇāyāmaḥ.

sa tu ---

yatra praśvāsapūrvako gatyabhāvaḥ sa bāhyaḥ. yatra śvāsapūrvako gatyabhāvaḥ sa ābhyantaraḥ. tṛtīyaḥ stambhavṛttir yatrobhayābhāvaḥ sakṛṭprayatnād bhavati. yathā tapte nyastam upale jalaṃ sarvataḥ saṃkocam āpadyate tathā dvayor yugapad gatyabhāva iti. trayo 'py ete deśena paridṛṣṭā iyān asya viṣayo deśa iti. kālena paridṛṣṭāḥ kṣaṇānām iyattāvadhāraṇenāvacchinnā ity arthaḥ. saṃkhyābhiḥ paridṛṣṭā etāvadbhiḥ śvāsapraśvāsaiḥ prathama udghātas tadvan nigṛhītasyaitāvadbhir dvitīya udghāta evaṃ tṛtīyaḥ. evaṃ mṛdur evaṃ madhya evaṃ tīvra iti saṃkhyāparidṛṣṭaḥ. sa khalv ayam evam abhyasto dīrghasūkṣmaḥ.

deśakālasaṃkhyābhir bāhyaviṣayaparidṛṣṭa ākṣiptaḥ. tathābhyantaraviṣayaparidṛṣṭa ākṣiptaḥ. ubhayathā dīrghasūkṣmaḥ. tatpūrvako bhūmijayāt krameṇobhayor gatyabhāvaś caturthaḥ prāṇāyāmaḥ. tṛtīyas tu viṣayānālocito gatyabhāvaḥ sakṛdārabdha eva deśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ. caturthas tu śvāsapraśvāsayor viṣayāvadhāraṇāt krameṇa bhūmijayād ubhayākṣepapūrvako gatyabhāvaś caturthaḥ prāṇāyāma ity ayaṃ viśeṣa iti.

prāṇāyāmān abhyasyato+asya yoginaḥ kṣīyate vivekajñānāvaraṇīyaṃ karma. yat tad ācakṣate. mahāmohamayenendrajālena prakāśaśīlaṃ sattvam āvṛtya tad evākārye niyuṅkta iti. tad asya prakāśāvaraṇaṃ karma saṃsāranibandhanaṃ prāṇāyāmābhyāsād durbalaṃ bhavati pratikṣaṇaṃ ca kṣīyate. tathā coktam. ``tapo na paraṃ prāṇāyāmāt tato viśuddhir malānāṃ dīptiś ca jñānasya'' iti.

kiṃca ---

prāṇāyāmābhyāsād eva ``pracchardanavidhāraṇābhyāṃ vā prāṇasya'' iti vacanāt.

atha kaḥ pratyāhāraḥ ---

svaviṣayasaṃprayogābhāve cittasvarūpānukāra iveti, cittanirodhe cittavanniruddhānīndriyāṇi netarendriyajayavadupāyāntaram apekṣante. yathā madhukararājaṃ makṣikā utpatantam anūtpatanti niviśamānam anu niviśante tathendriyāṇi cittanirodhe niruddhānīty eṣa pratyāhāraḥ.

śabdādiṣv avyasanam indriyajaya iti kecit. saktir vyasanaṃ vyasyaty enaṃ śreyasa iti. aviruddhā pratipattir nyāyyā. śabdādisaṃprayogaḥ svecchayety anye. rāgadveṣābhāve sukhaduḥkhaśūnyaṃ śabdādijñānam indriyajaya iti kecit. cittaikāgryād apratipattir eveti jaigīṣavyaḥ. tataś ca paramā tv iyaṃ vaśyatā yac cittanirodhe niruddhānīndriyāṇi netarendriyajayavat prayatnakṛtam upāyāntaram apekṣante yogina iti.

nābhicakre hṛdayapuṇḍarīke mūrdhni jyotiṣi nāsikāgre jihvāgra ity evamādiṣu deśeṣu bāhye vā viṣaye cittasya vṛttimātreṇa bandha iti dhāraṇā.

tatra

tasmin deśe dhyeyālambanasya pratyayasyaikatānatā sadṛśaḥ pravāhaḥ pratyayāntareṇāparāmṛṣṭo dhyānam.

dhyānam eva dhyeyākārānirbhāsaṃ pratyayātmakena svarūpeṇa śūnyam iva yadā bhavati dhyeyasvabhāvāveśāt tadā samādhir ity ucyate.

tad etad dhāraṇādhyānasamādhitrayam ekatra saṃyamaḥ. ekaviṣayāṇi trīṇi sādhanāni saṃyama ity ucyate. tad asya trayasya tāntrikī paribhāṣā saṃyama iti.

tasya saṃyamasya jayāt samādhiprajñāyā bhavaty āloko yathā yathā saṃyamaḥ sthirapado bhavati tathā tathā samādhiprajñā viśāradī bhavati.

tasya saṃyamasya jitabhūmer yānantarā bhūmis tatra viniyogaḥ. na hy ajitādharabhūmir anantarabhūmiṃ vilaṅghya prāntabhūmiṣu saṃyamaṃ labhate. tadabhāvāc ca kutas tasya prajñālokaḥ. īśvaraprasādāj jitottarabhūmikasya ca nādharabhūmiṣu paracittajñānādiṣu saṃyamo yuktaḥ. kasmāt, tadarthasyānyata evāvagatatvāt. bhūmer asyā iyam anantarā bhūmir ity atra yoga evopādhyāyaḥ. katham evaṃ hy uktam. `` yogena yogo jñātavyo yogo yogāt pravartate / yo+apramattas tu yogena sa yoge ramate ciram '' iti.

tad etad dhāraṇādhyānasamādhitrayam antaraṅgaṃ saṃprajñātasya samādheḥ pūrvebhyo yamādibhyaḥ pañcabhyaḥ sādhanebhya iti.

tad apy antaraṅgaṃ sādhanatrayaṃ nirbījasya yogasya bahiraṅgaṃ bhavati kasmāt, tadabhāve bhāvād iti.

atha nirodhacittakṣaṇeṣu calaṃ guṇavṛttam iti kīdṛśas tadā cittapariṇāmaḥ ---

vyutthānasaṃskārāś cittadharmā na te pratyayātmakā iti pratyayanirodhe na niruddhā nirodhasaṃskārā api cittadharmās tayor abhibhavaprādurbhāvau vyutthānasaṃskārā hīyante nirodhasaṃskārā ādhīyante. nirodhakṣaṇaṃ cittam anveti tad ekasya cittasya pratikṣaṇam idaṃ saṃskārānyathātvaṃ nirodhapariṇāmaḥ. tadā saṃskāraśeṣaṃ cittam iti nirodhasamādhau vyākhyātam.

nirodhasaṃskārābhyāsapāṭavāpekṣā praśāntavāhitā cittasya bhavati. tatsaṃskāramāndye vyutthānadharmiṇā saṃskāreṇa nirodhadharmasaṃskāro+abhibhūyata iti.

sarvārthatā cittadharmaḥ. ekāgratāpi cittadharmaḥ. sarvārthatāyāḥ kṣayas tirobhāva ity arthaḥ. ekāgratāyā udaya āvirbhāva ity arthaḥ. tayor dharmitvenānugataṃ cittaṃ, tad idaṃ cittam apāyopajanayoḥ svātmabhūtayor dharmayor anugataṃ samādhīyate sa cittasya samādhipariṇāmaḥ.

tataḥ punaḥ

samāhitacittasya pūrvapratyayaḥ śānta uttaras tatsadṛśa uditaḥ, samādhicittam ubhayor anugataṃ punas tathaivāsamādhibhreṣād iti. sa khalv ayaṃ dharmiṇaś cittasyaikāgratāpariṇāmaḥ.

etena pūrvoktena cittapariṇāmena dharmalakṣaṇāvasthārūpeṇa bhūtendriyeṣu dharmapariṇāmo lakṣaṇapariṇāmo+avasthāpariṇāmaś cokto veditavyaḥ. tatra vyutthānanirodhayor abhibhavaprādurbhāvau dharmiṇi dharmapariṇāmaḥ. lakṣaṇapariṇāmaś ca nirodhas trilakṣaṇas tribhir adhvabhir yuktaḥ. sa khalv anāgatalakṣaṇam adhvānaṃ prathamaṃ hitvā dharmatvam anatikrānto vartamānalakṣaṇaṃ pratipannaḥ. yatrāsya svarūpeṇābhivyaktiḥ. eṣo+asya dvitīyo+adhvā. na cātītānāgatābhyāṃ lakṣaṇābhyāṃ viyuktaḥ.

tathā vyutthānaṃ trilakṣaṇaṃ tribhir adhvabhir yuktaṃ vartamānalakṣaṇaṃ hitvā dharmatvam anatikrāntam atītalakṣaṇaṃ pratipannam. eṣo+asya tṛtīyo+adhvā. na cānāgatavartamānābhyāṃ lakṣaṇābhyāṃ viyuktam. evaṃ punar vyutthānam upasaṃpadyamānam anāgatalakṣaṇaṃ hitvā dharmatvam anatikrāntaṃ vartamānalakṣaṇaṃ pratipannam. yatrāsya svarūpābhivyaktau satyāṃ vyāpāraḥ eṣo+asya dvitīyo+adhvā. na cātītānāgatābhyāṃ lakṣaṇābhyāṃ viyuktam iti. evaṃ punar nirodha evaṃ punar vyutthānam iti.

tathāvasthāpariṇāmaḥ tatra nirodhakṣaṇeṣu nirodhasaṃskārā balavanto bhavanti durbalā vyutthānasaṃskārā iti. eṣa dharmāṇām avasthāpariṇāmaḥ. tatra dharmiṇo dharmaiḥ pariṇāmo dharmāṇāṃ tryadhvanāṃ lakṣaṇaiḥ pariṇāmo lakṣaṇānām apy avasthābhiḥ pariṇāma iti. evaṃ dharmalakṣaṇāvasthāpariṇāmaiḥ śūnyaṃ na kṣaṇam api guṇavṛttam avatiṣṭhate. calaṃ ca guṇavṛttam. guṇasvābhāvyaṃ tu pravṛttikāraṇam uktaṃ guṇānām iti. etena bhūtendriyeṣu dharmadharmibhedāt trividhaḥ pariṇāmo veditavyaḥ.

paramārthatas tv eka eva pariṇāmaḥ. dharmisvarūpamātro hi dharmo dharmivikriyaivaiṣā dharmadvārā prapañcyata iti. tatra dharmasya dharmiṇi vartamānasyaivādhvasv atītānāgatavartamāneṣu bhāvānyathātvaṃ bhavati na tu dravyānyathātvam. yathā suvarṇabhājanasya bhittvānyathākriyamāṇasya bhāvānyathātvaṃ bhavati na suvarṇānyathātvam iti.

apara āha --- dharmānabhyadhiko dharmī pūrvatattvānatikramāt. pūrvāparāvasthābhedam anupatitaḥ kauṭasthyenaiva parivarteta yady anvayī syād iti.

ayam adoṣaḥ. kasmāt. ekāntatānabhyupagamāt. tad etat trailokyaṃ vyakter apaiti nityatvapratiṣedhāt. apetam apy asti vināśapratiṣedhāt. saṃsargāc cāsya saukṣmyaṃ, saukṣmyāc cānupalabdhir iti.

lakṣaṇapariṇāmo dharmo+adhvasu vartamāno+atīto+atītalakṣaṇayukto+anāgatavartamānābhyāṃ lakṣaṇābhyām aviyuktaḥ. tathānāgato+anāgatalakṣaṇayukto vartamānātītābhyāṃ lakṣaṇābhyām aviyuktaḥ. tathā vartamāno vartamānalakṣaṇayukto+atītānāgatābhyāṃ lakṣaṇābhyām aviyukta iti. yathā puruṣa ekasyāṃ striyāṃ rakto na śeṣāsu virakto bhavatīti.

atra lakṣaṇapariṇāme sarvasya sarvalakṣaṇayogād adhvasaṃkaraḥ prāpnotīti parair doṣaś codyata iti. tasya parihāraḥ --- dharmāṇāṃ dharmatvam aprasādhyam. sati ca dharmatve lakṣaṇabhedo+api vācyo na vartamānasamaya evāsya dharmatvam. evaṃ hi na cittaṃ rāgadharmakaṃ syāt krodhakāle rāgasyāsamudācārād iti.

kiṃca trayāṇāṃ lakṣaṇānāṃ yugapad ekasyāṃ vyaktau nāsti saṃbhavaḥ. krameṇa tu svavyañjakāñjanasya bhāvo bhaved iti. uktaṃ ca rūpātiśayā vṛttyatiśayāś ca virudhyante, sāmānyāni tv atiśayaiḥ saha pravartante. tasmād asaṃkaraḥ yathā rāgasyaiva kvacit samudācāra iti na tadānīm anyatrābhāvaḥ, kiṃtu kevalaṃ sāmānyena samanvāgata ity asti tadā tatra tasya bhāvaḥ tathā lakṣaṇasyeti.

na dharmī tryadhvā dharmās tu tryadhvānas te lakṣitā alakṣitās tatra lakṣitās tāṃ tām avasthāṃ prāpnuvanto+anyatvena pratinirdiśyante+avasthāntarato na dravyāntarataḥ. yathaikā rekhā śatasthāne śataṃ daśasthāne daśaikā caikasthāne yathā caikatve+api strī mātā cocyate duhitā ca svasā ceti.

avasthāpariṇāme kauṭasthyaprasaṅgadoṣaḥ kaiścid uktaḥ. katham. adhvano vyāpāreṇa vyavahitatvāt. yadā dharmaḥ svavyāpāraṃ na karoti tadānāgato yadā karoti tadā vartamāno yadā kṛtvā nivṛttas tadātīta ity evaṃ dharmadharmiṇor lakṣaṇānām avasthānāṃ ca kauṭasthyaṃ prāpnotīti parair doṣa ucyate.

nāsau doṣaḥ. kasmāt. guṇinityatve+api guṇānāṃ vimardavaicitryāt. yathā saṃsthānam ādimad dharmamātraṃ śabdādīnāṃ guṇānāṃ vināśyavināśinām evaṃ liṅgam ādimad dharmamātraṃ sattvādīnāṃ guṇānāṃ vināśyavināśinā tasmin vikārasaṃjñeti.

tatredam udāharaṇaṃ mṛddharmī piṇḍākārād dharmād dharmāntaram upasaṃpadyamāno dharmataḥ pariṇamate ghaṭākāra iti. ghaṭākāro+anāgataṃ lakṣaṇaṃ hitvā vartamānalakṣaṇaṃ pratipadyata iti lakṣaṇataḥ pariṇamate. ghaṭo navapurāṇatāṃ pratikṣaṇam anubhavann avasthāpariṇāmaṃ pratipadyata iti. dharmiṇo+api dharmāntaram avasthā dharmasyāpi lakṣaṇāntaram avasthety eka eva dravyapariṇāmo bhedenopadarśita iti. evaṃ padārthāntareṣv api yojyam iti. ta ete dharmalakṣaṇāvasthāpariṇāmā dharmisvarūpam anatikrāntā ity eka eva pariṇāmaḥ sarvān amūn viśeṣān abhiplavate. atha ko+ayaṃ pariṇāmaḥ. avasthitasya dravyasya pūrvadharmanivṛttau dharmāntarotpattiḥ pariṇāma iti.

tatra ---

yogyatāvacchinnā dharmiṇaḥ śaktir eva dharmaḥ. sa ca phalaprasavabhedānumita ekasyānyo+anyaś ca paridṛṣṭaḥ. tatra vartamānaḥ svavyāpāram anubhavan dharmī dharmāntarebhyaḥ śāntebhyaś cāvyapadeśyebhyaś ca bhidyate. yadā tu sāmānyena samanvāgato bhavati tadā dharmisvarūpamātratvāt ko+asau kena bhidyeta.

tatra ye khalu dharmiṇo dharmāḥ śāntā uditā avyapadeśyāś ceti, tatra śāntā ye kṛtvā vyāpārānuparatāḥ savyāpārā uditās te cānāgatasya lakṣaṇasya samanantarā vartamānasyānantarā atītāḥ kimartham atītasyānantarā na bhavanti vartamānāḥ, pūrvapaścimatāyā abhāvāt. yathānāgatavartamānayoḥ pūrvapaścimatā naivam atītasya. tasmān nātītasyāsti samanantaraḥ tadanāgata eva samanantaro bhavati vartamānasyeti.

athāvyapadeśyāḥ ke sarvaṃ sarvātmakam iti. yatroktam --- jalabhūmyoḥ pāriṇāmikaṃ rasādivaiśvarūpyaṃ sthāvareṣu dṛṣṭam. tathā sthāvarāṇāṃ jaṅgameṣu jaṅgamānāṃ sthāvareṣv ity evaṃ jātyanucchedena sarvaṃ sarvātmakam iti.

deśakālākāranimittāpabandhān na khalu samānakālam ātmanām abhivyaktir iti. ya eteṣv abhivyaktānabhivyakteṣu dharmeṣv anupātī sāmānyaviśeṣātmā so+anvayī dharmī. yasya tu dharmamātram evedaṃ niranvayaṃ tasya bhogābhāvaḥ. kasmāt, anyena vijñānena kṛtasya karmaṇo+anyat kathaṃ bhoktṛtvenādhikriyate. tatsmṛtyabhāvaś ca nānyadṛṣṭasya smaraṇam anyasyāstīti. vastupratyabhijñānāc ca sthito+anvayī dharmī yo dharmānyathātvam abhyupagataḥ pratyabhijñāyate tasmān nedaṃ dharmamātraṃ niranvayam iti.

ekasya dharmiṇa eka eva pariṇāma iti prasakte kramānyatvaṃ pariṇāmānyatve hetur bhavatīti. tadyathā cūrṇamṛtpiṇḍamṛdghaṭamṛtkapālamṛtkaṇamṛd iti ca kramaḥ. yo yasya dharmasya samanantaro dharmaḥ sa tasya kramaḥ. piṇḍaḥ pracyavate ghaṭa upajāyata iti dharmapariṇāmakramaḥ. lakṣaṇapariṇāmakramo ghaṭasyānāgatabhāvād vartamānabhāvaḥ kramaḥ. tathā piṇḍasya vartamānabhāvād atītabhāvaḥ kramaḥ. nātītasyāsti kramaḥ. kasmāt. pūrvaparatāyāṃ satyāṃ samanantaratvaṃ, sā tu nāsty atītasya tasmād dvayor eva lakṣaṇayoḥ kramaḥ. tathāvasthāpariṇāmakramo+api ghaṭasyābhinavasya prānte purāṇatā dṛśyate. sā ca kṣaṇaparamparānupātinā krameṇābhivyajyamānā parāṃ vyaktim āpadyata iti. dharmalakṣaṇābhyāṃ ca viśiṣṭo+ayaṃ tṛtīyaḥ pariṇāma iti.

ta ete kramā dharmadharmibhede sati pratilabdhasvarūpāḥ. dharmo+api dharmī bhavaty anyadharmasvarūpāpekṣayeti. yadā tu paramārthato dharmiṇy abhedopacāras taddvāreṇa sa evābhidhīyate dharmas tadāyam ekatvenaiva kramaḥ pratyavabhāsate.

cittasya dvaye dharmā paridṛṣṭāś cāparidṛṣṭāś ca. tatra pratyayātmakāḥ paridṛṣṭā vastumātrātmakā aparidṛṣṭāḥ. te ca saptaiva bhavanty anumānena prāpitavastumātrasadbhāvāḥ.

`` nirodhadharmasaṃskārāḥ pariṇāmo+atha jīvanam / ceṣṭā śaktiś ca cittasya dharmā darśanavarjitāḥ // '' iti.

ato yogina upāttasarvasādhanasya bubhutsitārthapratipattaye saṃyamasya viṣaya upakṣipyate ---

dharmalakṣaṇāvasthāpariṇāmeṣu saṃyamād yogināṃ bhavaty atītānāgatajñānam. dhāraṇādhyānasamādhitrayam ekatra saṃyama uktaḥ. tena pariṇāmatrayaṃ sākṣātkriyamāṇam atītānāgatajñānaṃ teṣu saṃpādayati.

tatra vāgvarṇeṣv evārthavatī. śrotraṃ ca dhvanipariṇāmamātraviṣayam. padaṃ punar nādānusaṃhārabuddhinirgrāhyam iti. varṇā ekasamayāsaṃbhavitvāt parasparaniranugrahātmānas te padam asaṃspṛśyānupasthāpyāvirbhūtās tirobhūtāś ceti pratyekam apadasvarūpā ucyante.

varṇaḥ punar ekaikaḥ padātmā sarvābhidhānaśaktipracitaḥ sahakārivarṇāntarapratiyogitvād vaiśvarūpyam ivāpannaḥ pūrvaś cottareṇottaraś ca pūrveṇa viśeṣe+avasthāpita ity evaṃ bahavo varṇāḥ kramānurodhino+arthasaṃketenāvacchinnā iyanta ete sarvābhidhānaśaktiparivṛtā gakāraukāravisarjanīyāḥ sāsnādimantam arthaṃ dyotayantīti.

tad eteṣām arthasaṃketenāvacchinnānām upasaṃhṛtadhvanikramāṇāṃ ya eko buddhinirbhāsas tatpadaṃ vācakaṃ vācyasya saṃketyate. tad ekaṃ padam ekabuddhiviṣaya ekaprayatnākṣiptam abhāgam akramam avarṇaṃ bauddham antyavarṇapratyayavyāpāropasthāpitaṃ paratra pratipipādayiṣayā varṇair evābhidhīyamānaiḥ śrūyamāṇaiś ca śrotṛbhir anādivāgvyavahāravāsanānuviddhayā lokabuddhyā siddhavatsaṃpratipattyā pratīyate.

tasya saṃketabuddhitaḥ pravibhāga etāvatām evaṃjātīyako+anusaṃhāra ekasyārthasya vācaka iti. saṃketas tu padapadārthayor itaretarādhyāsarūpaḥ smṛtyātmako yo+ayaṃ śabdaḥ so+ayam artho yo+ayam arthaḥ so+ayaṃ śabda iti. evam itaretarādhyāsarūpaḥ saṃketo bhavatīti. evam ete śabdārthapratyayā itaretarādhyāsāt saṃkīrṇā gaur iti śabdo gaur ity artho gaur iti jñānam. ya eṣāṃ pravibhāgajñaḥ sa sarvavit.

sarvapadeṣu cāsti vākyaśaktivṛkṣa ity ukte+astīti gamyate. na sattāṃ padārtho vyabhicaratīti. tathā na hy asādhanā kriyāstīti.

tathā ca pacatīty ukte sarvakārakāṇām ākṣepo niyamārtho+anuvādaḥ kartṛkaraṇakarmaṇāṃ caitrāgnitaṇḍulānām iti. dṛṣṭaṃ ca vākyārthe padaracanaṃ śrotriyaś chando+adhīte, jīvati prāṇān dhārayati. tatra vākye padārthābhivyaktis tataḥ padaṃ pravibhajya vyākaraṇīyaṃ kriyāvācakaṃ vā kārakavācakaṃ vā. anyathā bhavaty aśvo+ajāpaya ity evamādiṣu nāmākhyātasārūpyād anirjñātaṃ kathaṃ kriyāyāṃ kārake vā vyākriyeteti.

teṣāṃ śabdārthapratyayānāṃ pravibhāgaḥ. tadyathā śvetate prāsāda iti kriyārthaḥ, śvetaḥ prāsāda iti kārakārthaḥ śabdaḥ, kriyākārakātmā tadarthaḥ pratyayaś ca. kasmāt so+ayam ity abhisaṃbandhād ekākāra eva pratyayaḥ saṃketa iti.

yas tu śveto+arthaḥ sa śabdapratyayayor ālambanībhūtaḥ. sa hi svābhir avasthābhir vikriyamāṇo na śabdasahagato na buddhisahagataḥ. evaṃ śabda evaṃ pratyayo netaretarasahagata ity anyathā śabdo+anyathārtho+anyathā pratyaya iti vibhāgaḥ. evaṃ tatpravibhāgasaṃyamād yoginaḥ sarvabhūtarutajñānaṃ saṃpadyata iti.

dvaye khalv amī saṃskārāḥ smṛtikleśahetavo vāsanārūpā vipākahetavo dharmādharmarūpāḥ. te pūrvabhavābhisaṃskṛtāḥ pariṇāmaceṣṭānirodhaśaktijīvanadharmavad aparidṛṣṭāś cittadharmāḥ. teṣu saṃyamaḥ saṃskārasākṣātkriyāyai samarthaḥ. na ca deśakālanimittānubhavair vinā teṣām asti sākṣātkaraṇam. tad itthaṃ saṃskārasākṣātkaraṇāt pūrvajātijñānam utpadyate yoginaḥ. paratrāpy evam eva saṃskārasākṣātkaraṇāt parajātisaṃvedanam.

atredam ākhyānaṃ śrūyate --- bhagavato jaigīṣavyasya saṃskārasākṣātkaraṇād daśasu mahāsargeṣu janmapariṇāmakramam anupaśyato vivekajaṃ jñānaṃ prādurabhūt. atha bhagavān āvaṭyas tanudharas tam uvāca --- daśasu mahāsargeṣu bhavyatvād anabhibhūtabuddhisattvena tvayā narakatiryaggarbhasaṃbhavaṃ duḥkhaṃ saṃpaśyatā devamanuṣyeṣu punaḥ punar utpadyamānena sukhaduḥkhayoḥ kim adhikam upalabdham iti. bhagavantam āvaṭyaṃ jaigīṣavya uvāca. daśasu mahāsargeṣu bhavyatvād anabhibhūtabuddhisattvena mayā narakatiryagbhavaṃ duḥkhaṃ saṃpaśyatā devamanuṣyeṣu punaḥ punar utpadyamānena yat kiṃcid anubhūtaṃ tat sarvaṃ duḥkham eva pratyavaimi. bhagavān āvaṭya uvāca. yad idam āyuṣmataḥ pradhānavaśitvam anuttamaṃ ca saṃtoṣasukhaṃ kim idam api duḥkhapakṣe nikṣiptam iti. bhavagāñ jaigīṣavya uvāca --- viṣayasukhāpekṣayaivedam anuttamaṃ saṃtoṣasukham uktam. kaivalyasukhāpekṣayā duḥkham eva. buddhisattvasyāyaṃ dharmas triguṇas triguṇaś ca pratyayo heyapakṣe nyasta iti. duḥkharūpas tṛṣṇātantuḥ. tṛṣṇāduḥkhasaṃtāpāpagamāt tu prasannam abādhaṃ sarvānukūlaṃ sukham idam uktam iti.

pratyaye saṃyamāt pratyayasya sākṣātkaraṇāt tataḥ paracittajñānam.

raktaṃ pratyayaṃ jānāty amuṣminn ālambane raktam iti na jānāti. parapratyayasya yad ālambanaṃ tad yogicittena nālambanīkṛtaṃ parapratyayamātraṃ tu yogicittasyālambanībhūtam iti.

kāyasya rūpe saṃyamād rūpasya yā grāhyā śaktis tāṃ pratiṣṭabhnāti. grāhyaśaktistambhe sati cakṣuṣprakāśāsaṃprayoge+antardhānam utpadyate yoginaḥ. etena śabdādyantardhānam uktaṃ veditavyam.

āyurvipākaṃ karma dvividhaṃ sopakramaṃ nirupakramaṃ ca. tatra yathārdraṃ vastraṃ vitānitaṃ laghīyasā kālena śuṣyet tathā sopakramam. yathā ca tad eva saṃpiṇḍitaṃ cireṇa saṃśuṣyed evaṃ nirupakramam. yathā vāgniḥ śuṣke kakṣe mukto vātena samantato yuktaḥ kṣepīyasā kālena dahet tathā sopakramam. yathā vā sa evāgnis tṛṇarāśau kramaśo 'vayaveṣu nyastaś cireṇa dahet tathā nirupakramam. tadaikabhavikam āyuṣkaraṃ karma dvividhaṃ sopakramaṃ nirupakramaṃ ca. tatsaṃyamād aparāntasya prāyaṇasya jñānam.

ariṣṭebhyo veti trividham ariṣṭam ādhyātmikam ādhibhautikam ādhidaivikaṃ ceti. tatrādhyātmikaṃ ghoṣaṃ svadehe pihitakarṇo na śṛṇoti, jyotir vā netre+avaṣṭabdhe na paśyati. tathādhibhautikaṃ yamapuruṣān paśyati, pitṝn atītān akasmāt paśyati. tathādhidaivikaṃ svargam akasmāt siddhān vā paśyati. viparītaṃ vā sarvam iti anena vā jānāty aparāntam upasthitam iti.

maitrī karuṇā muditeti tisro bhāvanās tatra bhūteṣu sukhiteṣu maitrīṃ bhāvayitvā maitrībalaṃ labhate. duḥkhiteṣu karuṇāṃ bhāvayitvā karuṇābalaṃ labhate. puṇyaśīleṣu muditāṃ bhāvayitvā muditābalaṃ labhate. bhāvanātaḥ samādhir yaḥ sa saṃyamas tato balāny avandhyavīryāṇi jāyante. pāpaśīleṣūpekṣā na tu bhāvanā. tataś ca tasyāṃ nāsti samādhir ity ato na balam upekṣātas tatra saṃyamābhāvād iti.

hastibale saṃyamād dhastibalo bhavati. vainateyabale saṃyamād vainateyabalo bhavati. vāyubale saṃyamād vāyubalo bhavatīty evamādi.

jyotiṣmatī pravṛttir uktā manasas tasyā ya ālokas taṃ yogī sūkṣme vā vyavahite vā viprakṛṣṭe vārthe vinyasya tam artham adhigacchati.

tatprastāraḥ sapta lokāḥ. tatrāvīceḥ prabhṛti merupṛṣṭhaṃ yāvad ity evaṃ bhūrlokaḥ. merupṛṣṭhād ārabhya --- ādhruvād grahanakṣatratārāvicitro+antarikṣalokaḥ. tataḥ paraḥ svarlokaḥ pañcavidho māhendras tṛtīyo lokaḥ. caturthaḥ prājāpatyo maharlokaḥ. trividho brāhmaḥ tadyathā --- janalokas tapolokaḥ satyaloka iti.

`` brāhmas tribhūmiko loka prājāpatyas tato mahān / māhendraś ca svar ity ukto divi tārā bhuvi prajāḥ // ''

iti saṃgrahaślokaḥ.

tatrāvīcer upary upari niviṣṭāḥ ṣaṇmahānarakabhūmayo ghanasalilānalānilākāśatamaḥpratiṣṭhā mahākālāmbarīṣarauravamahārauravakālasūtrāndhatāmisrāḥ. yatra svakarmopārjitaduḥkhavedanāḥ prāṇinaḥ kaṣṭam āyur dīrgham ākṣipya jāyante. tato mahātalarasātalātalasutalavitalatalātalapātālākhyāni sapta pātālāni. bhūmir iyam aṣṭamī saptadvīpā vasumatī, yasyāḥ sumerur madhye parvatarājaḥ kāñcanaḥ. tasya rājatavaidūryasphaṭikahemamaṇimayāni śṛṅgāṇi. tatra vaidūryaprabhānurāgān nīlotpalapatraśyāmo nabhaso dakṣiṇo bhāgaḥ, śvetaḥ pūrvaḥ, svacchaḥ paścimaḥ, kuraṇṭakābha uttaraḥ. dakṣiṇapārśve cāsya jambūr yato+ayaṃ jambūdvīpaḥ. tasya sūryapracārād rātriṃdivaṃ lagnam iva vartate. tasya nīlaśvetaśṛṅgavanta udīcīnās trayaḥ parvatā dvisāhasrāyāmāḥ. tadantareṣu trīṇi varṣāṇi nava nava yojanasāhasrāṇi ramaṇakaṃ hiraṇmayam uttarāḥ kurava iti. niṣadhahemakūṭahimaśailā dakṣiṇato dvisāhasrāyāmāḥ. tadantareṣu trīṇi varṣāṇi nava nava yojanasāhasrāṇi harivarṣaṃ kiṃpuruṣaṃ bhāratam iti. sumeroḥ prācīnā bhadrāśvamālyavatsīmānaḥ pratīcīnāḥ ketumālā gandhamādanasīmānaḥ. madhye varṣamilāvṛtam. tad etad yojanaśatasāhasraṃ sumeror diśidiśi tadardhena vyūḍham.

sa khalv ayaṃ śatasāhasrāyāmo jambūdvīpas tato dviguṇena lavaṇodadhinā valayākṛtinā veṣṭitaḥ. tataś ca dviguṇā dviguṇāḥ śākakuśakrauñcaśālmalagomedha(plakṣa) puṣkaradvīpāḥ, samudrāś ca sarṣaparāśikalpāḥ savicitraśailāvataṃsā ikṣurasasurāsarpirdadhimaṇḍakṣīrasvādūdakāḥ. sapta samudrapariveṣṭitā valayākṛtayo lokālokaparvataparivārāḥ pañcāśad yojanakoṭiparisaṃkhyātāḥ. tad etat sarvaṃ supratiṣṭhitasaṃsthānamaṇḍamadhye vyūḍham. aṇḍaṃ ca pradhānasyāṇur avayavo yathākāśe khadyota iti.

tatra pātāle jaladhau parvateṣv eteṣu devanikāyā asuragandharvakiṃnarakiṃpuruṣayakṣarākṣasabhūtapretapiśācāpasmārakāpsarobrahmarākṣasakūṣmāṇḍavināyakāḥ prativasanti. sarveṣu dvīpeṣu puṇyātmāno devamanuṣyāḥ.

sumerus tridaśānām udyānabhūmiḥ tatra miśravanaṃ nandanaṃ caitrarathaṃ sumānasam ity udyānāni. sudharmā devasabhā sudarśanaṃ puram. vaijayantaḥ prāsādaḥ. grahanakṣatratārakās tu dhruve nibaddhā vāyuvikṣepaniyamenopalakṣitapracārāḥ sumeror upary upari saṃniviṣṭā divi viparivartante.

māhendranivāsinaḥ ṣaḍdevanikāyāḥ --- tridaśā agniṣvāttā yāmyās tuṣitā aparinirmitavaśavartinaḥ parinirmitavaśavartinaś ceti. sarve saṃkalpasiddhā aṇimādyaiśvaryopapannāḥ kalpāyuṣo vṛndārakāḥ kāmabhogina aupapādikadehā uttamānukūlābhir apsarobhiḥ kṛtaparicārāḥ.

mahati loke prājāpatye pañcavidho devanikāyaḥ --- kumudā ṛbhavaḥ pratardanā añjanābhāḥ pracitābhā iti. ete mahābhūtavaśino dhyānāhārāḥ kalpasahasrāyuṣaḥ. prathame brahmaṇo janaloke caturvidho devanikāyo brahmapurohitā brahmakāyikā brahmamahākāyikā amarā iti. te bhūtendriyavaśino dviguṇadviguṇottarāyuñaḥ.

dvitīye tapasi loke trividho devanikāyaḥ --- ābhāsvarā mahābhāsvarāḥ satyamahābhāsvarā iti. te bhūtendriyaprakṛtivaśino dviguṇadviguṇottarāyuṣaḥ sarve dhyānāhārā ūrdhvaretasa ūrdhvam apratihatajñānā adharabhūmiṣv anāvṛtajñānaviṣayāḥ. tṛtīye brahmaṇaḥ satyaloke catvāro devanikāyā akṛtabhavananyāsāḥ svapratiṣṭhā uparyuparisthitāḥ pradhānavaśino yāvat sargāyuṣaḥ.

tatrācyutāḥ savitarkadhyānasukhāḥ, śuddhanivāsāḥ savicāradhyānasukhāḥ, satyābhā ānandamātradhyānasukhāḥ, saṃjñāsaṃjñinaś cāsmitāmātradhyānasukhāḥ. te+api trailokyamadhye pratitiṣṭhanti. ta ete sapta lokāḥ sarva eva brahmalokāḥ. videhaprakṛtilayās tu mokṣapade vartanta iti na lokamadhye nyastā iti. etad yoginā sākṣātkaraṇīyaṃ sūryadvāre saṃyamaṃ kṛtvā, tato+anyatrāpi evaṃ tāvad abhyased yāvad idaṃ sarvaṃ dṛṣṭam iti.

candre saṃyamaṃ kṛtvā tārāṇāṃ vyūhaṃ vijānīyāt.

tato dhruve saṃyamaṃ kṛtvā tārāṇāṃ gatiṃ vijānīyāt ūrdhvavimāneṣu kṛtasaṃyamas tāni vijānīyāt.

nābhicakre saṃyamaṃ kṛtvā kāyavyūhaṃ vijānīyāt vātapittaśleṣmāṇas trayo doṣāḥ. dhātavaḥ sapta tvaglohitamāṃsasnāyvasthimajjāśukrāṇi pūrvaṃ pūrvam eṣāṃ bāhyam ity eṣa vinyāsaḥ.

jihvāyā adhastāt tantus tantor adhastāt kaṇṭhas tato+adhastāt kūpas tatra saṃyamāt kṣutpipāse na bādhete.

kūpād adha urasi kūrmākārā nāḍī, tasyāṃ kṛtasaṃyamaḥ sthirapadaṃ labhate yathā sarpo godhā veti.

śiraḥkapāle+antaś chidraṃ prabhāsvaraṃ jyotis tatra saṃyamaṃ kṛtvā siddhānāṃ dyāvāpṛthivyor antarālacāriṇāṃ darśanam.

prātibhaṃ nāma tārakaṃ tadvivekajasya jñānasya pūrvarūpam. yathodaye prabhā bhāskarasya. tena vā sarvam eva jānāti yogī prātibhasya jñānasyotpattāv iti.

yad idam asmin brahmapure daharaṃ puṇḍarīkaṃ veśma tatra vijñānaṃ tasmin saṃyamāc cittasaṃvit.

buddhisattvaṃ prakhyāśīlaṃ samānasattvopanibandhane rajastamasī vaśīkṛtya sattvapuruṣānyatāpratyayena pariṇatam. tasmāc ca sattvāt pariṇāmino+atyantavidharmā viśuddho+anyaś citimātrarūpaḥ puruṣaḥ. tayor atyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ puruṣasya darśitaviṣayatvāt sa bhogapratyayaḥ sattvasya parārthatvād dṛśyaḥ.

yas tu tasmād viśiṣṭaś citimātrarūpo+anyaḥ pauruṣeyaḥ pratyayas tatra saṃyamāt puruṣaviṣayā prajñā jāyate. na ca puruṣapratyayena buddhisattvātmanā puruṣo dṛśyate puruṣa eva taṃ pratyayaṃ svātmāvalambanaṃ paśyati tathā hy uktam --- ``vijñātāram are kena vijānīyāt'' iti.

prātibhāt sūkṣmavyavahitaviprakṛṣṭātītānāgatajñānam. śrāvaṇād divyaśabdaśravaṇam. vedanād divyasparśādhigamaḥ. ādarśād divyarūpasaṃvit āsvādād divyarasasaṃvit vārtāto divyagandhavijñānam ity etāni nityaṃ jāyante.

te prātibhādayaḥ samāhitacittasyotpadyamānā upasargās taddarśanapratyanīkatvāt vyutthitacittasyotpadyamānāḥ siddhayaḥ.

lolībhūtasya manaso+apratiṣṭhasya śarīre karmāśayavaśād bandhaḥ pratiṣṭhety arthaḥ tasya karmaṇo bandhakāraṇasya śaithilyaṃ samādhibalād bhavati. pracārasaṃvedanaṃ ca cittasya samādhijam eva karmabandhakṣayāt svacittasya pracārasaṃvedanāc ca yogī cittaṃ svaśarīrān niṣkṛṣya śarīrāntareṣu nikṣipati. nikṣiptaṃ cittaṃ cendriyāṇy anu patanti. yathā madhukararājānaṃ makṣikā utpatantam anūtpatanti niviśamānam anu niviśante tathendriyāṇi paraśarīrāveśe cittam anu vidhīyanta iti.

samastendriyavṛttiḥ prāṇādilakṣaṇā jīvanaṃ, tasya kriyā pañcatayī prāṇo mukhanāsikāgatir āhṛdayavṛttiḥ. samaṃ nayanāt samānaś cānābhivṛttiḥ. apanayanād apāna āpādatalavṛttiḥ unnayanād udāna āśirovṛttiḥ vyāpī vyāna iti. eṣāṃ pradhānaṃ prāṇaḥ udānajayāj jalapaṅkakaṇṭakādiṣv asaṅga utkrāntiś ca prāyaṇakāle bhavati tāṃ vaśitvena pratipadyate.

jitasamānas tejasa upadhmānaṃ kṛtvā jvalayati.

sarvaśrotrāṇām ākāśaṃ pratiṣṭhā sarvaśabdānāṃ ca yathoktam --- tulyadeśaśravaṇānām ekadeśaśrutitvaṃ sarveṣāṃ bhavatīti tac caitad ākāśasya liṅgam.

anāvaraṇaṃ coktam. tathāmūrtasyānāvaraṇadarśanād vibhutvam api prakhyātam ākāśasya. śabdagrahaṇānumitaṃ śrotram. badhirābadhirayor ekaḥ śabdaṃ gṛhṇāty aparo na gṛhṇātīti tasmāc chrotram eva śabdaviṣayam śrotrākāśayoḥ saṃbandhe kṛtasaṃyamasya yogino divyaṃ śrotraṃ pravartate.

yatra kāyas tatrākāśaṃ tasyāvakāśadānāt kāyasya tena saṃbandhaḥ prāptis tatra kṛtasaṃyamo jitvā tatsaṃbandhaṃ laghuṣu vā tūlādiṣv ā paramāṇubhyaḥ samāpattiṃ labdhvā jitasaṃbandho laghur bhavati. laghutvāc ca jale pādābhyāṃ viharati tatas tūrṇanābhitantumātre vihṛtya raśmiṣu viharati tato yatheṣṭam ākāśagatir asya bhavatīti.

śarīrād bahir manaso vṛttilābho videhā nāma dhāraṇā. sā yadi śarīrapratiṣṭhasya manaso bahirvṛttimātreṇa bhavati sā kalpitety ucyate. yā tu śarīranirapekṣā bahirbhūtasyaiva manaso bahirvṛttiḥ sā khalv akalpitā tatra kalpitayā sādhayanty akalpitāṃ mahāvidehām iti. yayā paraśarīrāṇy āviśanti yoginaḥ, tataś ca dhāraṇātaḥ prakāśātmano buddhisattvasya yadāvaraṇaṃ kleśakarmavipākatrayaṃ rajastamomūlaṃ tasya ca kṣayo bhavati.

tatra pārthivādyāḥ śabdādayo viśeṣāḥ sahākārādibhir dharmaiḥ sthūlaśabdena paribhāṣitāḥ etad bhūtānāṃ prathamaṃ rūpam. dvitīyaṃ rūpaṃ svasāmānyaṃ mūrtir bhūmiḥ sneho jalaṃ vahnir uṣṇatā vāyuḥ praṇāmī sarvatogatir ākāśa ity etat svarūpaśabdenocyate.

asya sāmānyasya śabdādayo viśeṣāḥ tathā coktam --- ekajātisamanvitānām eṣāṃ dharmamātravyāvṛttir iti.

sāmānyaviśeṣasamudāyo+atra dravyam. dviṣṭho hi samūhaḥ pratyastamitabhedāvayavānugataḥ śarīraṃ vṛkṣo yūthaṃ vanam iti.

śabdenopāttabhedāvayavānugataḥ samūha ubhaye devamanuṣyāḥ samūhasya devā eko bhāgo manuṣyā dvitīyo bhāgas tābhyām evābhidhīyate samūhaḥ.

sa ca bhedābhedavivakṣitaḥ. āmrāṇāṃ vanaṃ brāhmaṇānāṃ saṃgha āmravaṇaṃ brāhmaṇasaṃgha iti.

sa punar dvividho yutasiddhāvayavo+ayutasiddhāvayavaś ca. yutasiddhāvayavaḥ samūho vanaṃ saṃgha iti ayutasiddhāvayavaḥ saṃghātaḥ śarīraṃ vṛkṣaḥ paramāṇur iti. ayutasiddhāvayavabhedānugataḥ samūho dravyam iti patañjaliḥ etat svarūpam ity uktam.

atha kim eṣāṃ sūkṣmarūpaṃ, tanmātraṃ bhūtakāraṇaṃ, tasyaiko+avayavaḥ paramāṇuḥ sāmānyaviśeṣātmāyutasiddhāvayavabhedānugataḥ samudāya ity evaṃ sarvatanmātrāṇy etat tṛtīyam. atha bhūtānāṃ caturthaṃ rūpaṃ khyātikriyāsthitiśīlā guṇāḥ kāryasvabhāvānupātino+anvayaśabdenoktāḥ. athaiṣāṃ pañcamaṃ rūpam arthavattvaṃ, bhogāpavargārthatā guṇeṣv evānvayinī, guṇās tanmātrabhūtabhautikeṣv iti sarvam arthavat. teṣv idānīṃ bhūteṣu pañcasu pañcarūpeṣu saṃyamāt tasya tasya rūpasya svarūpadarśanaṃ jayaś ca prādurbhavati. tatra pañca bhūtasvarūpāṇi jitvā bhūtajayī bhavati tajjayād vatsānusāriṇya iva gāvo+asya saṃkalpānuvidhāyinyo bhūtaprakṛtayo bhavanti.

tatrāṇimā bhavaty aṇuḥ laghimā laghur bhavati mahimā mahān bhavati. prāptir aṅgulyagreṇāpi spṛśati candramasam. prākāmyam icchānabhighātaḥ bhūmāv unmajjati nimajjati yathodake. vaśitvaṃ bhūtabhautikeṣu vaśī bhavaty avaśyaś cānyeṣām īśitṛtvaṃ teṣāṃ prabhavāpyayavyūhānām īṣṭe. yatra kāmāvasāyitvaṃ satyasaṃkalpatā yathā saṃkalpas tathā bhūtaprakṛtīnām avasthānam. na ca śakto+api padārthaviparyāsaṃ karoti kasmāt anyasya yatra kāmāvasāyinaḥ pūrvasiddhasya tathā bhūteṣu saṃkalpād iti. etāny aṣṭāv aiśvaryāṇi.

kāyasaṃpad vakṣyamāṇā taddharmānabhighātaś ca pṛthvī mūrtyā na niruṇaddhi yoginaḥ śarīrādikriyāṃ, śilām apy anuviśatīti. nāpaḥ snigdhāḥ kledayanti nāgnir uṣṇo dahati na vāyuḥ praṇāmī vahati anāvaraṇātmake+apy ākāśe bhavaty āvṛtakāyaḥ siddhānām apy adṛśyo bhavati.

darśanīyaḥ kāntimān atiśayabalo vajrasaṃhananaś ceti.

sāmānyaviśeṣātmā śabdādir grāhyaḥ teṣv indriyāṇāṃ vṛttir grahaṇam. na ca tatsāmānyamātragrahaṇākāraṃ katham anālocitaḥ sa viṣayaviśeṣa indriyeṇa manasānuvyavasīyeteti. svarūpaṃ punaḥ prakāśātmano buddhisattvasya sāmānyaviśeṣayor ayutasiddhāvayavabhedānugataḥ samūho dravyam indriyam. teṣāṃ tṛtīyaṃ rūpam asmitālakṣaṇo+ahaṃkāraḥ. tasya sāmānyasyendriyāṇi viśeṣāḥ caturthaṃ rūpaṃ vyavasāyātmakāḥ prakāśakriyāsthitiśīlā guṇā yeṣām indriyāṇi sāhaṃkārāṇi pariṇāmaḥ. pañcamaṃ rūpaṃ guṇeṣu yad anugataṃ puruṣārthavattvam iti. pañcasv eteṣv indriyarūpeṣu yathākramaṃ saṃyamas tatra tatra jayaṃ kṛtvā pañcarūpajayād indriyajayaḥ prādurbhavati yoginaḥ.

kāyasyānuttamo gatilābho manojavitvam. videhānām indriyāṇām abhipretadeśakālaviṣayāpekṣo vṛttilābho vikaraṇabhāvaḥ. sarvaprakṛtivikāravaśitvaṃ pradhānajaya ity etās tisraḥ siddhayo madhupratīkā ucyante etāś ca karaṇapañcarūpajayād adhigamyante.

nirdhūtarajastamomalasya buddhisattvasya pare vaiśāradye parasyāṃ vaśīkārasaṃjñāyāṃ vartamānasya sattvapuruṣānyatākhyātimātrarūpapratiṣṭhasya sarvabhāvādhiṣṭhātṛtvam. sarvātmāno guṇā vyavasāyavyavaseyātmakāḥ svāminaṃ kṣetrajñaṃ pratyaśeṣadṛśyātmatvenopasthitā ity arthaḥ. sarvajñātṛtvaṃ sarvātmanāṃ guṇānāṃ śāntoditāvyapadeśyadharmatvena vyavasthitānām akramopārūḍhaṃ vivekajaṃ jñānam ity arthaḥ. ity eṣā viśokā nāma siddhir yāṃ prāpya yogī sarvajñaḥ kṣīṇakleśabandhano vaśī viharati.

yadāsyaivaṃ bhavati kleśakarmakṣaye sattvasyāyaṃ vivekapratyayo dharmaḥ sattvaṃ ca heyapakṣe nyastaṃ puruṣaś cāpariṇāmī śuddho+anyaḥ sattvād iti. evam asya tato virajyamānasya yāni kleśabījāni dagdhaśālibījakalpāny aprasavasamarthāni tāni saha manasā pratyastaṃ gacchanti. teṣu pralīneṣu puruṣaḥ punar idaṃ tāpatrayaṃ na bhuṅkte. tad eteṣāṃ guṇānāṃ manasi karmakleśavipākasvarūpeṇābhivyaktānāṃ caritārthānāṃ pratiprasave puruṣasyātyantiko guṇaviyogaḥ kaivalyaṃ tadā svarūpapratiṣṭhā citiśaktir eva puruṣa iti.

catvāraḥ khalv amī yoginaḥ prāthamakalpiko madhubhūmikaḥ prajñājyotir atikrāntabhāvanīyaś ceti. tatrābhyāsī pravṛttamātrajyotiḥ prathamaḥ ṛtaṃbharaprajño dvitīyaḥ bhūtendriyajayī tṛtīyaḥ sarveṣu bhāviteṣu bhāvanīyeṣu kṛtarakṣābandhaḥ kartavyasādhanād imān. caturtho yas tv atikrāntabhāvanīyas tasya cittapratisarga eko+arthaḥ saptavidhāsya prāntabhūmiprajñā.

tatra madhumatīṃ bhūmiṃ sākṣātkurvato brāhmaṇasya sthānino devāḥ sattvaviśuddhim anupaśyantaḥ sthānair upanimantrayante bho ihāsyatām iha ramyatāṃ kamanīyo+ayaṃ bhogaḥ kamanīyeyaṃ kanyā rasāyanam idaṃ jarāmṛtyuṃ bādhate vaihāyasam idaṃ yānam amī kalpadrumāḥ puṇyā mandākinī siddhā maharṣaya uttamā anukūlā apsaraso divye śrotracakṣuṣī vajropamaḥ kāyaḥ svaguṇaiḥ sarvam idam upārjitam āyuṣmatā pratipadyatām idam akṣayam ajaram amarasthānaṃ devānāṃ priyam iti. evam abhidhīyamānaḥ saṅgadoṣān bhāvayed ghoreṣu saṃsārāṅgāreṣu pacyamānena mayā jananamaraṇāndhakāre viparivartamānena kathaṃcid āsāditaḥ kleśatimiravināśī yogapradīpas tasya caite tṛṣṇāyonayo viṣayavāyavaḥ pratipakṣāḥ. sa khalv ahaṃ labdhālokaḥ katham anayā viṣayamṛgatṛṣṇayā vañcitas tasyaiva punaḥ pradīptasya saṃsārāgner ātmānam indhanīkuryām iti. svasti vaḥ svapnopamebhyaḥ kṛpaṇajanaprārthanīyebhyo viṣayebhya ity evaṃ niścitamatiḥ samādhiṃ bhāvayet.

saṅgam akṛtvā smayam api na kuryād evam ahaṃ devānām api prārthanīya iti smayād ayaṃ susthitaṃmanyatayā mṛtyunā keśeṣu gṛhītam ivātmānaṃ na bhāvayiṣyati. tathā cāsya cchidrāntaraprekṣī nityaṃ yatnopacaryaḥ pramādo labdhavivaraḥ kleśān uttambhayiṣyati tataḥ punar aniṣṭaprasaṅgaḥ. evam asya saṅgasmayāv akurvato bhāvito+artho dṛḍhībhaviṣyati bhāvanīyaś cārtho+abhimukhībhaviṣyatīti.

yathāpakarṣaparyantaṃ dravyaṃ paramāṇur evaṃ paramāpakarṣaparyantaḥ kālaḥ kṣaṇo yāvatā vā samayena calitaḥ paramāṇuḥ pūrvadeśaṃ jahyād uttaradeśam upasaṃpadyeta sa kālaḥ kṣaṇaḥ. tatpravāhāvicchedas tu kramaḥ kṣaṇatatkramayor nāsti vastusamāhāra iti buddhisamāhāro muhūrtāhorātrādayaḥ. sa khalv ayaṃ kālo vastuśūnyo+api buddhinirmāṇaḥ śabdajñānānupātī laukikānāṃ vyutthitadarśanānāṃ vastusvarūpa ivāvabhāsate.

kṣaṇas tu vastupatitaḥ kramāvalambī kramaś ca kṣaṇānantaryātmā taṃ kālavidaḥ kāla ity ācakṣate yoginaḥ. na ca dvau kṣaṇau saha bhavataḥ kramaś ca na dvayoḥ sahabhuvor asaṃbhavāt. pūrvasmād uttarabhāvino yadānantaryaṃ kṣaṇasya sa kramaḥ tasmād vartamāna evaikaḥ kṣaṇo na pūrvottarakṣaṇāḥ santīti. tasmān nāsti tatsamāhāraḥ ye tu bhūtabhāvinaḥ kṣaṇās te pariṇāmānvitā vyākhyeyāḥ tenaikena kṣaṇena kṛtsno lokaḥ pariṇāmam anubhavati. tatkṣaṇopārūḍhāḥ khalv amī sarve dharmāḥ tayoḥ kṣaṇatatkramayoḥ saṃyamāt tayoḥ sākṣātkaraṇam. tataś ca vivekajaṃ jñānaṃ prādurbhavati.

tasya viṣayaviśeṣa upakṣipyate ---

tulyayor deśalakṣaṇasārūpye jātibhedo+anyatāyā hetuḥ, gaur iyaṃ baḍaveyam iti. tulyadeśajātīyatve lakṣaṇam anyatvakaraṃ kālākṣī gauḥ svastimatī gaur iti. dvayor āmalakayor jātilakṣaṇasārūpyād deśabhedo+anyatvakara idaṃ pūrvam idam uttaram iti. yadā tu pūrvam āmalakam anyavyagrasya jñātur uttaradeśa upāvartyate tadā tulyadeśatve pūrvam etad uttaram etad iti pravibhāgānupapattiḥ. asaṃdigdhena ca tattvajñānena bhavitavyam ity ata idam uktaṃ tataḥ pratipattir vivekajajñānād iti.

kathaṃ, pūrvāmalakasahakṣaṇo deśa uttarāmalakasahakṣaṇād deśād bhinnaḥ te cāmalake svadeśakṣaṇānubhavabhinne. anyadeśakṣaṇānubhavas tu tayor anyatve hetur iti. etena dṛṣṭāntena paramāṇos tulyajātilakṣaṇadeśasya pūrvaparamāṇudeśasahakṣaṇasākṣātkaraṇād uttarasya paramāṇos taddeśānupapattāv uttarasya taddeśānubhavo bhinnaḥ sahakṣaṇabhedāt tayor īśvarasya yogino+anyatvapratyayo bhavatīti.

apare tu varṇayanti --- ye+antyā viśeṣās te+anyatāpratyayaṃ kurvantīti tatrāpi deśalakṣaṇabhedo mūrtivyavadhijātibhedaś cānyatve hetuḥ. kṣaṇabhedas tu yogibuddhigamya eveti ata uktaṃ mūrtivyavadhijātibhedābhāvān nāsti mūlapṛthaktvam iti vārṣagaṇyaḥ.

tārakam iti svapratibhottham anaupadeśikam ity arthaḥ sarvaviṣayaṃ nāsya kiṃcid aviṣayībhūtam ity arthaḥ. sarvathāviṣayam atītānāgatapratyutpannaṃ sarvaṃ paryāyaiḥ sarvathā jānātīty arthaḥ. akramam ity ekakṣaṇopārūḍhaṃ sarvaṃ sarvathā gṛhṇātīty arthaḥ. etad vivekajaṃ jñānaṃ paripūrṇam asyaivāṃśo yogapradīpo madhumatīṃ bhūmim upādāya yāvad asya parisamāptir iti.

prāptavivekajajñānasyāprāptavivekajajñānasya vā ---

yadā nirdhūtarajastamomalaṃ buddhisattvaṃ puruṣasyānyatāpratītimātrādhikāraṃ dagdhakleśabījaṃ bhavati tadā puruṣasya śuddhisārūpyam ivāpannaṃ bhavati, tadā puruṣasyopacaritabhogābhāvaḥ śuddhiḥ. etasyām avasthāyāṃ kaivalyaṃ bhavatīśvarasyānīśvarasya vā vivekajajñānabhāgina itarasya vā. na hi dagdhakleśabījasya jñāne punar apekṣā kācid asti sattvaśuddhidvāreṇaitat samādhijam aiśvaryaṃ jñānaṃ copakrāntam. paramārthatas tu jñānād adarśanaṃ nivartate tasmin nivṛtte na santy uttare kleśāḥ. kleśābhāvāt karmavipākābhāvaḥ caritādhikārāś caitasyām avasthāyāṃ guṇā na puruṣasya punar dṛśyatvenopatiṣṭhante. tatpuruṣasya kaivalyaṃ, tadā puruṣaḥ svarūpamātrajyotir amalaḥ kevalī bhavati.

dehāntaritā janmanā siddhiḥ oṣadhibhir asurabhavaneṣu rasāyanenety evamādiḥ. mantrair ākāśagamanāṇimādilābhaḥ. tapasā saṃkalpasiddhiḥ, kāmarūpī yatra tatra kāmaga ity evamādi samādhijāḥ siddhayo vyākhyātāḥ.

tatra kāyendriyāṇām anyajātīyapariṇatānām ---

pūrvapariṇāmāpāya uttarapariṇāmopajanas teṣām apūrvāvayavānupraveśād bhavati. kāyendriyaprakṛtayaś ca svaṃ svaṃ vikāram anugṛhṇanty āpūreṇa dharmādinimittam apekṣamāṇā iti.

na hi dharmādi nimittaṃ tatprayojakaṃ prakṛtīnāṃ bhavati na kāryeṇa kāraṇaṃ pravartyata iti kathaṃ tarhi, varaṇabhedas tu tataḥ kṣetrikavat. yathā kṣetrikaḥ kedārād apāṃ pūrṇāt kedārāntaraṃ piplāvayiṣuḥ samaṃ nimnaṃ nimnataraṃ vā nāpaḥ pāṇināpakarṣaty āvaraṇaṃ tv āsāṃ bhinatti tasmin bhinne svayam evāpaḥ kedārāntaram āplāvayanti tathā dharmaḥ prakṛtīnām āvaraṇadharmaṃ bhinatti tasmin bhinne svayam eva prakṛtayaḥ svaṃ svaṃ vikāram āplāvayanti. yathā vā sa eva kṣetrikas tasminn eva kedāre na prabhavaty audakān bhaumān vā rasān dhānyamūlāny anupraveśayituṃ, kiṃ tarhi mudgagavedhukaśyāmākādīṃs tato+apakarṣati. apakṛṣṭeṣu teṣu svayam eva rasā dhānyamūlāny anupraviśanti, tathā dharmo nivṛttimātre kāraṇam adharmasya, śuddhyaśuddhyor atyantavirodhāt, na tu prakṛtipravṛttau dharmo hetur bhavatīti. atra nandīśvarādaya udāhāryāḥ viparyayeṇāpy adharmo dharmaṃ bādhate. tataś cāśuddhipariṇāma iti. tatrāpi nahuṣājagarādaya udāhāryāḥ.

yadā tu yogī bahūn kāyān nirmimīte tadā kim ekamanaskās te bhavanty athānekamanaskā iti ---

asmitāmātraṃ cittakāraṇam upādāya nirmāṇacittāni karoti, tataḥ sacittāni bhavantīti.

bahūnāṃ cittānāṃ katham ekacittābhiprāyapuraḥsarā pravṛttir iti sarvacittānāṃ prayojakaṃ cittam ekaṇ nirmimīte, tataḥ pravṛttibhedaḥ.

pañcavidhaṃ nirmāṇacittaṃ janmauṣadhimantratapaḥsamādhijāḥ siddhaya iti. tatra yad eva dhyānajaṃ cittaṃ tad evānāśayaṃ tasyaiva nāsty āśayo rāgādipravṛttir nātaḥ puṇyapāpābhisaṃbandhaḥ kṣīṇakleśatvād yogina iti itareṣāṃ tu vidyate karmāśayaḥ.

yataḥ ---

catuṣpadī khalv iyaṃ karmajātiḥ kṛṣṇā śuklakṛṣṇā śuklāśuklākṛṣṇā ceti. tatra kṛṣṇā durātmanām, śuklakṛṣṇā bahiḥsādhanasādhyā. tatra parapīḍānugrahadvāreṇaiva karmāśayapracayaḥ śuklā tapaḥsvādhyāyadhyānavatām. sā hi kevale manasy āyattatvād abahiḥsādhanādhīnā na parān pīḍayitvā bhavati. aśuklākṛṣṇā saṃnyāsināṃ kṣīṇakleśānāṃ caramadehānām iti tatrāśuklaṃ yogina eva phalasaṃnyāsād akṛṣṇaṃ cānupādānāt itareṣāṃ tu bhūtānāṃ pūrvam eva trividham iti.

tata iti trividhāt karmaṇaḥ, tadvipākānuguṇānām eveti yajjātīyasya karmaṇo yo vipākas tasyānuguṇā yā vāsanāḥ karmavipākam anuśerate tāsām evābhivyaktiḥ. na hi daivaṃ karma vipacyamānaṃ nārakatiryaṅmanuṣyavāsanābhivyaktinimittaṃ saṃbhavati kiṃtu daivānuguṇā evāsya vāsanā vyajyante nārakatiryaṅmanuṣyeṣu caivaṃ samānaś carcaḥ.

vṛṣadaṃśavipākodayaḥ svavyañjakāñjanābhivyaktaḥ. sa yadi jātiśatena vā dūradeśatayā vā kalpaśatena vā vyavahitaḥ punaś ca svavyañjakāñjana evodiyād drāg ity evaṃ pūrvānubhūtavṛṣadaṃśavipākābhisaṃskṛtā vāsanā upādāya vyajyeta. kasmāt, yato vyavahitānām apy āsāṃ sadṛśaṃ karmābhivyajñakaṃ nimittībhūtam ity ānantaryam eva. kutaś ca, smṛtisaṃskārayor ekarūpatvāt yathānubhavās tathā saṃskārāḥ. te ca karmavāsanānurūpāḥ yathā ca vāsanās tathā smṛtir iti jātideśakālavyavahitebhyaḥ saṃskārebhyaḥ smṛtiḥ. smṛteś ca punaḥ saṃskārā ityevam ete smṛtisaṃskārāḥ karmāśayavṛttilābhavaśād vyajyante ataś ca vyavahitānām api nimittanaimittikabhāvānucchedād ānantaryam eva siddham iti.

tāsāṃ vāsanānām āśiṣo nityatvād anāditvam. yeyam ātmāśīr mā na bhūvaṃ bhūyāsam iti.sarvasya dṛśyate sā na svābhāvikī. kasmāt jātamātrasya jantor ananubhūtamaraṇadharmakasya dveṣaduḥkhānusmṛtinimitto maraṇatrāsaḥ kathaṃ bhavet na ca svābhāvikaṃ vastu nimittam upādatte. tasmād anādivāsanānuviddham idaṃ cittaṃ nimittavaśāt kāścid eva vāsanāḥ pratilabhya puruṣasya bhogāyopāvartata iti.

ghaṭaprāsādapradīpakalpaṃ saṃkocavikāsi cittaṃ śarīraparimāṇākāramātram ity apare pratipannāḥ tathā cāntarābhāvaḥ saṃsāraś ca yukta iti.

vṛttir evāsya vibhunaś cittasya saṃkocavikāsinīty ācāryaḥ. tac ca dharmādinimittāpekṣam. nimittaṃ ca dvividham --- bāhyam ādhyātmikaṃ ca. śarīrādisādhanāpekṣaṃ bāhyaṃ stutidānābhivādanādi, cittamātrādhīnaṃ śraddhādy adhyātmikam. tathā coktam --- ye caite maitryādayo dhyāyināṃ vihārās te bāhyasādhananiranugrahātmānaḥ prakṛṣṭaṃ dharmam abhinirvartayanti. tayor mānasaṃ balīyaḥ. kathaṃ, jñānavairāgye kenātiśayyete, daṇḍakāraṇyaṃ ca cittabalavyatirekeṇa śārīreṇa karmaṇā śūnyaṃ kaḥ kartum utsaheta samudram agastyavad vā pibet.

hetur dharmāt sukham adharmād duḥkhaṃ sukhād rāgo duḥkhād dveṣas tataś ca prayatnas tena manasā vācā kāyena vā parispandamānaḥ param anugṛhṇāty upahanti vā tataḥ punar dharmādharmau sukhaduḥkhe rāgadveṣāv iti pravṛttam idaṃ ṣaḍaraṃ saṃsāracakram. asya ca pratikṣaṇam āvartamānasyāvidyā netrī mūlaṃ sarvakleśānām ity eṣa hetuḥ. phalaṃ tu yam āśritya yasya pratyutpannatā dharmādeḥ, na hy apūrvopajanaḥ. manas tu sādhikāram āśrayo vāsanānām. na hy avasitādhikāre manasi nirāśrayā vāsanāḥ sthātum utsahante. yad abhimukhībhūtaṃ vastu yāṃ vāsanāṃ vyanakti tasyās tadālambanam. evaṃ hetuphalāśrayālambanair etaiḥ saṃgṛhītāḥ sarvā vāsanāḥ eṣām abhāve tatsaṃśrayāṇām api vāsanānām abhāvaḥ.

nāsty asataḥ saṃbhavaḥ, na cāsti sato vināśa iti dravyatvena saṃbhavantyaḥ kathaṃ nivartiṣyante vāsanā iti ---

bhaviṣyadvyaktikam anāgatam anubhūtavyaktikam atītaṃ svavyāpāropārūḍhaṃ vartamānaṃ, trayaṃ caitad vastu jñānasya jñeyam. yadi caitat svarūpato nābhaviṣyan nedaṃ nirviṣayaṃ jñānam udapatsyata. tasmād atītānāgataṃ svarūpato+astīti. kiṃca bhogabhāgīyasya vāpavargabhāgīyasya vā karmaṇaḥ phalam utpitsu yadi nirupākhyam iti taduddeśena tena nimittena kuśalānuṣṭhānaṃ na yujyeta. sataś ca phalasya nimittaṃ vartamānīkaraṇe samarthaṃ nāpūrvopajanane siddhaṃ nimittaṃ naimittikasya viśeṣānugrahaṇaṃ kurute nāpūrvam utpādayatīti.

dharmī cānekadharmasvabhāvas tasya cādhvabhedena dharmāḥ pratyavasthitāḥ na ca yathā vartamānaṃ vyaktiviśeṣāpannaṃ dravyato+asty evam atītam anāgataṃ ca. kathaṃ tarhi, svenaiva vyaṅgyena svarūpeṇānāgatam asti. svena cānubhūtavyaktikena svarūpeṇātītam iti vartamānasyaivādhvanaḥ svarūpavyaktir iti na sā bhavaty atītānāgatayor adhvanoḥ. ekasya cādhvanaḥ samaye dvāv adhvanau dharmisamanvāgatau bhavata eveti nābhūtvā bhāvas trayāṇām adhvanām iti.

te khalv amī tryadhvano dharmā vartamānā vyaktātmāno+atītānāgatāḥ sūkṣmātmānaḥ ṣaḍaviśeṣarūpāḥ. sarvam idaṃ guṇānāṃ saṃniveśaviśeṣamātram iti paramārthato guṇātmānaḥ. tathā ca śāstrānuśāsanam ---

`` guṇānāṃ paramaṃ rūpaṃ na dṛṣṭipatham ṛcchati / yat tu dṛṣṭipathaṃ prāptaṃ tan māyeva sutucchakam // '' iti.

yadā tu sarve guṇāḥ katham ekaḥ śabda ekam indriyam iti ---

prakhyākriyāsthitiśīlānāṃ guṇānāṃ grahaṇātmakānāṃ karaṇabhāvenaikaḥ pariṇāmaḥ śrotram indriyaṃ, grāhyātmakānāṃ śabdatanmātrabhāvenaikaḥ pariṇāmaḥ śabdo viṣaya iti, śabdādīnāṃ mūrtisamānajātīyānām ekaḥ pariṇāmaḥ pṛthivīparamāṇus tanmātrāvayavas teṣāṃ caikaḥ pariṇāmaḥ pṛthivī gaur vṛkṣaḥ parvata ityevamādir bhūtāntareṣv api snehauṣṇyapraṇāmitvāvakāśadānāny upādāya sāmānyam ekavikārārambhaḥ samādheyaḥ.

nāsty artho vijñānavisahacaraḥ, asti tu jñānam arthavisahacaraṃ svapnādau kalpitam ity anayā diśā ye vastusvarūpam apahnuvate jñānaparikalpanāmātraṃ vastu svapnaviṣayopamaṃ na paramārthato+astīti ya āhus te tatheti pratyupasthitam idaṃ svamāhātmyena vastu katham apramāṇātmakena vikalpajñānabalena vastusvarūpam utsṛjya tad evāpalapantaḥ śraddheyavacanāḥ syuḥ.

kutaś caitad anyāyyam ---

bahucittālambanībhūtam ekaṃ vastu sādhāraṇaṃ, tat khalu naikacittaparikalpitaṃ nāpy anekacittaparikalpitaṃ kiṃtu svapratiṣṭham. kathaṃ, vastusāmye cittabhedāt dharmāpekṣaṃ cittasya vastusāmye+api sukhajñānaṃ bhavaty adharmāpekṣaṃ tata eva duḥkhajñānam avidyāpekṣaṃ tata eva mūḍhajñānaṃ samyagdarśanāpekṣaṃ tata eva mādhyasthyajñānam iti. kasya tac cittena parikalpitam. na cānyacittaparikalpitenārthenānyasya cittoparāgo yuktaḥ. tasmād vastujñānayor grāhyagrahaṇabhedabhinnayor vibhaktaḥ panthāḥ. nānayoḥ saṃkaragandho+apy astīti.

sāṃkhyapakṣe punar vastu triguṇaṃ calaṃ ca guṇavṛttam iti dharmādinimittāpekṣaṃ cittair abhisaṃbadhyate. nimittānurūpasya ca pratyayasyotpadyamānasya tena tenātmanā hetur bhavati. kecid āhuḥ. jñānasahabhūr evārtho bhogyatvāt sukhādivad iti ta etayā dvārā sādhāraṇatvaṃ bādhamānāḥ pūrvottarakṣaṇeṣu vasturūpam evāpahnuvate.

ekacittatantraṃ ced vastu syāt tadā citte vyagre niruddhe vāsvarūpam eva tenāparāmṛṣṭam anyasyāviṣayībhūtam apramāṇakam agṛhītasvabhāvakaṃ kenacit tadānīṃ kiṃ tat syāt. saṃbadhyamānaṃ ca punaś cittena kuta utpadyeta ye cāsyānupasthitā bhāgās te cāsya na syur evaṃ nāsti pṛṣṭham ity udaram api na gṛhyeta. tasmāt svatantro+arthaḥ sarvapuruṣasādhāraṇaḥ svatantrāṇi ca cittāni pratipuruṣaṃ pravartante tayoḥ saṃbandhād upalabdhiḥ puruṣasya bhoga iti.

ayaskāntamaṇikalpā viṣayā ayaḥsadharmakaṃ cittam abhisaṃbandhyoparañjayanti. yena ca viṣayeṇoparaktaṃ cittaṃ sa viṣayo jñātas tato+anyaḥ punar ajñātaḥ vastuno jñātājñātasvarūpatvāt pariṇāmi cittam.

yasya tu tad eva cittaṃ viṣayas tasya ---

yadi cittavat prabhur api puruṣaḥ pariṇamet tatas tadviṣayāś cittavṛttayaḥ śabdādiviṣayavaj jñātājñātāḥ syuḥ sadājñātatvaṃ tu manasas tatprabhoḥ puruṣasyāpariṇāmitvam anumāpayati.

syād āśaṅkā cittam eva svābhāsaṃ viṣayābhāsaṃ ca bhaviṣyatīty agnivat ---

yathetarāṇīndriyāṇi śabdādayaś ca dṛśyatvān na svābhāsāni tathā mano+api pratyetavyam. na cāgnir atra dṛṣṭāntaḥ na hy agnir ātmasvarūpam aprakāśaṃ prakāśayati prakāśaś cāyaṃ prakāśyaprakāśakasaṃyoge dṛṣṭaḥ. na ca svarūpamātre+asti saṃyogaḥ kiṃca svābhāsaṃ cittam ity agrāhyam eva kasyacid iti śabdārthaḥ. tadyathā svātmapratiṣṭham ākāśaṃ na parapratiṣṭham ity arthaḥ svabuddhipracārapratisaṃvedanāt sattvānāṃ pravṛttir dṛśyate --- kruddho+ahaṃ bhīto+aham amutra me rāgo+amutra me krodha iti etat svabuddher agrahaṇe na yuktam iti.

na caikasmin kṣaṇe svapararūpāvadhāraṇaṃ yuktaṃ, kṣaṇikavādino yad bhavanaṃ saiva kriyā tad eva ca kārakam ity abhyupagamaḥ.

syān matiḥ svarasaniruddhaṃ cittaṃ cittāntareṇa samanantareṇa gṛhyata iti ---

atha cittaṃ cec cittāntareṇa gṛhyeta buddhibuddhiḥ kena gṛhyate, sāpy anyayā sāpy anyayety atiprasaṅgaḥ. smṛtisaṃkaraś ca, yāvanto buddhibuddhīnām anubhavās tāvatyaḥ smṛtayaḥ prāpnuvanti. tatsaṃkarāc caikasmṛtyanavadhāraṇaṃ ca syād ity evaṃ buddhipratisaṃvedinaṃ puruṣam apalapadbhir vaināśikaiḥ sarvam evākulīkṛtam. te tu bhoktṛsvarūpaṃ yatra kvacana kalpayanto na nyāyena saṃgacchante kecit tu sattvamātram api parikalpyāsti sa sattvo ya etān pañca skandhān nikṣipyānyāṃś ca pratisaṃdadhātīty uktvā tata eva punas trasyanti. tathā skandhānāṃ mahannirvedāya virāgāyānutpādāya praśāntaye guror antike brahmacaryaṃ cariṣyāmīty uktvā sattvasya punaḥ sattvam evāpahnuvate. sāṃkhyayogādayas tu pravādāḥ svaśabdena puruṣam eva svāminaṃ cittasya bhoktāram upayantīti.

katham ---

apariṇāminī hi bhoktṛśaktir apratisaṃkramā ca pariṇāminy arthe pratisaṃkrānteva tadvṛttim anupatati. tasyāś ca prāptacaitanyopagrahasvarūpāyā buddhivṛtter anukārimātratayā buddhivṛttyaviśiṣṭā hi jñānavṛttir ākhyāyate. tathā coktam.

`` na pātālaṃ na ca vivaraṃ girīṇāṃ naivāndhakāraṃ kukṣayo nodadhīnām / guhā yasyāṃ nihitaṃ brahma śāśvataṃ buddhivṛttim aviśiṣṭāṃ kavayo vedayante '' iti.

ataś caitad abhyupagamyate ---

mano hi mantavyenārthenoparaktaṃ, tat svayaṃ ca viṣayatvād viṣayiṇā puruṣeṇātmīyayā vṛttyābhisaṃbaddhaṃ, tad etac cittam eva draṣṭṛdṛśyoparaktaṃ viṣayaviṣayinirbhāsaṃ cetanācetanasvarūpāpannaṃ viṣayātmakam apy aviṣayātmakam ivācetanaṃ cetanam iva sphaṭikamaṇikalpaṃ sarvārtham ity ucyate.

tad anena cittasārūpyeṇa bhrāntāḥ kecit tad eva cetanam ity āhuḥ apare cittamātram evedaṃ sarvaṃ nāsti khalv ayaṃ gavādir ghaṭādiś ca sakāraṇo loka iti. anukampanīyās te. kasmāt, asti hi teṣāṃ bhrāntibījaṃ sarvarūpākāranirbhāsaṃ cittam iti. samādhiprajñāyāṃ prajñeyo+arthaḥ pratibimbībhūtas tasyālambanībhūtatvād anyaḥ. sa ced arthaś cittamātraṃ syāt kathaṃ prajñayaiva prajñārūpam avadhāryeta. tasmāt pratibimbībhūto+arthaḥ prajñāyāṃ yenāvadhāryate sa puruṣa iti. evaṃ grahītṛgrahaṇagrāhyasvarūpacittabhedāt trayam apy etaj jātitaḥ pravibhajante te samyagdarśinas tair adhigataḥ puruṣaḥ.

kutaś ca ---

tad etac cittam asaṃkhyeyābhir vāsanābhir eva citrīkṛtam api parārthaṃ parasya bhogāpavargārthaṃ na svārthaṃ saṃhatyakāritvād gṛhavat. saṃhatyakāriṇā cittena na svārthena bhavitavyaṃ, na sukhacittaṃ sukhārthaṃ na jñānaṃ jñānārtham ubhayam apy etat parārtham. yaś ca bhogenāpavargeṇa cārthenārthavān puruṣaḥ sa eva paro na paraḥ sāmānyamātram. yat tu kiṃcit paraṃ sāmānyamātraṃ svarūpeṇodāhared vaināśikas tat sarvaṃ saṃhatyakāritvāt parārtham eva syāt. yas tv asau paro viśeṣaḥ sa na saṃhatyakārī puruṣa iti.

yathā prāvṛṣi tṛṇāṅkurasyodbhedena tadbījasattānumīyate tathā mokṣamārgaśravaṇena yasya romaharṣāśrupātau dṛśyete tatrāpy asti viśeṣadarśanabījam apavargabhāgīyaṃ karmābhinirvartitam ity anumīyate. tasyātmabhāvabhāvanā svābhāvikī pravartate yasyābhāvād idam uktaṃ svabhāvaṃ muktvā doṣādyeṣāṃ pūrvapakṣe rucir bhavaty aruciś ca nirṇaye bhavati tatrātmabhāvabhāvanā ko+aham āsaṃ katham aham āsaṃ kiṃsvid idaṃ kathaṃsvid idaṃ ke bhaviṣyāmaḥ kathaṃ vā bhaviṣyāma iti. sā tu viśeṣadarśino nivartate kutaḥ cittasyaivaiṣa vicitraḥ pariṇāmaḥ, puruṣas tv asatyām avidyāyāṃ śuddhaś cittadharmair aparāmṛṣṭa iti. tato+asyātmabhāvabhāvanā kuśalasya nivartata iti.

tadānīṃ yad asya cittaṃ viṣayaprāgbhāram ajñānanimnam āsīt tad asyānyathā bhavati kaivalyaprāgbhāraṃ vivekajajñānanimnam iti.

pratyayavivekanimnasya sattvapuruṣānyatākhyātimātrapravāhiṇaś cittasya tacchidreṣu pratyayāntarāṇy asmīti vā mameti vā jānāmīti vā na jānāmīti vā. kutaḥ, kṣīyamāṇabījebhyaḥ pūrvasaṃskārebhya iti.

yathā kleśā dagdhabījabhāvā na prarohasamarthā bhavanti tathā jñānāgninā dagdhabījabhāvaḥ pūrvasaṃskāro na pratyayaprasūr bhavati. jñānasaṃskārās tu cittādhikārasamāptim anuśerata iti na cintyante.

yadāyaṃ brāhmaṇaḥ prasaṃkhyāne+apy akusīdas tato+api na kiṃcit prārthayate. tatrāpi viraktasya sarvathā vivekakhyātir eva bhavatīti saṃskārabījakṣayān nāsya pratyayāntarāṇy utpadyante tadāsya dharmamegho nāma samādhir bhavati.

tallābhād avidyādayaḥ kleśāḥ samūlakāṣaṃ kaṣitā bhavanti kuśalākuśalāś ca karmāśayāḥ samūlaghātaṃ hatā bhavanti. kleśakarmanivṛttau jīvann eva vidvān vimukto bhavati kasmāt, yasmād viparyayo bhavasya kāraṇam. na hi kṣīṇaviparyayaḥ kaścit kenacit kvacij jāto dṛśyata iti.

sarvaiḥ kleśakarmāvaraṇair vimuktasya jñānasyānantyaṃ bhavati. āvarakeṇa tamasābhibhūtam āvṛtam anantaṃ jñānasattvaṃ kvacid eva rajasā pravartitam udghāṭitaṃ grahaṇasamarthaṃ bhavati. tatra yadā sarvair āvaraṇamalair apagataṃ bhavati tadā bhavaty asyānantyam. jñānasyānantyāj jñeyam alpaṃ saṃpadyate yathākāśe khadyotaḥ. yatredam uktam ---

`` andho maṇim avidhyat tam anaṅgulir āvayat / agrīvas taṃ pratyamuñcat tam ajihvo+abhyapūjayat // '' iti.

tasya dharmameghasyodayāt kṛtārthānāṃ guṇānāṃ pariṇāmakramaḥ parisamāpyate na hi kṛtabhogāpavargāḥ parisamāptakramāḥ kṣaṇam apy avasthātum utsahante.

atha ko+ayaṃ kramo nāmeti ---

kṣaṇānantaryātmā pariṇāmasyāparāntenāvasānena gṛhyate kramaḥ na hy ananubhūtakramakṣaṇā purāṇatā vastrasyānte bhavati nityeṣu ca kramo dṛṣṭaḥ.

dvayī ceyaṃ nityatā kūṭasthanityatā pariṇāminityatā ca. tatra kūṭasthanityatā puruṣasya. pariṇāminityatā guṇānām. yasmin pariṇamyamāne tattvaṃ na vihanyate tan nityam ubhayasya ca tattvānabhighātān nityatvam. tatra guṇadharmeṣu buddhyādiṣu pariṇāmāparāntanirgrāhyaḥ kramo labdhaparyavasāno nityeṣu dharmiṣu guṇeṣv alabdhaparyavasānaḥ. kūṭasthanityeṣu svarūpamātrapratiṣṭheṣu muktapuruṣeṣu svarūpāstitā krameṇaivānubhūyata iti tatrāpy alabdhaparyavasānaḥ śabdapṛṣṭhenāstikriyām upādāya kalpita iti.

athāsya saṃsārasya sthityā gatyā ca guṇeṣu vartamānasyāsti kramasamāptir na veti. avacanīyam etat katham asti praśna ekāntavacanīyaḥ sarvo jāto mariṣyatīti oṃ bhoḥ iti.

atha sarvo mṛtvā janiṣyata iti vibhajyavacanīyam etat. pratyuditakhyātiḥ kṣīṇatṛṣṇaḥ kuśalo na janiṣyata itaras tu janiṣyate. tathā manuṣyajātiḥ śreyasī na vā śreyasīty evaṃ paripṛṣṭe vibhajya vacanīyaḥ praśnaḥ paśūn adhikṛtya śreyasī devān ṛṣīṃś cādhikṛtya neti. ayaṃ tv avacanīyaḥ praśnaḥ saṃsāro+ayam antavān athānanta iti. kuśalasyāsti saṃsārakramasamāptir netarasyeti anyatarāvadhāraṇe doṣaḥ tasmād vyākaraṇīya evāyaṃ praśna iti.

guṇādhikārakramasamāptau kaivalyam uktaṃ tatsvarūpam avadhāryate ---

kṛtabhogāpavargāṇāṃ puruṣārthaśūnyānāṃ yaḥ pratiprasavaḥ kāryakāraṇātmakānāṃ guṇānāṃ tat kaivalyaṃ, svarūpapratiṣṭhā punar buddhisattvānabhisaṃbandhāt puruṣasya citiśaktir eva kevalā, tasyāḥ sadā tathaivāvasthānaṃ kaivalyam iti.