Relinquishing Nonrevealing Forms of Vowed Restraints
Vasubandhu explains how the nonrevealing form of a vowed restraint is relinquished in A Treasure House of Special Topics of Knowledge, Put in Verses (Chos mngon-pa’i mdzod-kyi tshig-le’ur byas-pa, Skt. Abhidharmakośa-kārikā) (IV.38) (Gretil ed., Derge Tengyur vol. 160, 12A):
The relinquishing of a pratimoksha taming is from offering back the training, from dying, from the arising of both sexual organs, from the severing of (one’s) root, and from night ending.
(Skt.) prātimokṣadamatyāgaḥ śikṣānikṣepaṇāccyuteḥ / ubhayavyañjanotpattermūlacchedānniśātyayāt //
(Tib.) /bslab pa phul dang shi 'phos dang / /mtshan gnyis dag ni byung ba dang / /rtsa ba chad dam mtshan 'das las/ /so sor thar pa'i 'dul ba gtong /
Vasubandhu elaborates in his Autocommentary to “A Treasure House of Special Topics of Knowledge” (Skt. Abhidharmakośa-bhāṣyā, Tib. Chos mngon-pa’i mdzod-kyi bshad-pa) (Gretil ed. 222.22-27, Derge Tengyur vol. 160, 188B):
The intended meaning of a vowed restraint is “they are tamed (by it)” because of the taming of the cognitive sensors (by it). The relinquishment of a pratimoksha vow, leaving aside the one-day fasting (vow), is by means of four circumstances:
[1] From a disavowal of the pure (codes of) conduct of the trainings, because of (one’s) wish (stated) before a person who can understand
[2] From relinquishing (one’s) category of body (namely, the category of human) [3] From the manifestation of both sexual organs simultaneously
[4] From the severance of the root of (one’s) constructive (karmic potential).
And (the relinquishment) of the (one-day) fasting (vow is) from these four and the ending of the night.
In short, these are the five circumstances for the relinquishment (of a pratimoksha vow):
[1] Because of the generation of a revealing form that is counter to what one has taken upon oneself
[2] Because of the relinquishment of the foundation (rten, Skt. āśraya)
[3] Because of the compromising of the foundation
[4] Because of the severance of the underlying cause (gzhi, Skt. nidāna)
[5] Because of the passing of the period for how long (it was taken).
(Skt.) dāmyantyaneneti damaḥ saṃvaro 'bhipretastenendriyadamanāt / caturbhiḥ kāraṇaiḥ prātimokṣasaṃvarasya tyāgaḥ / sthāpayitvopavāsam / śikṣāpadānāṃ vijñapuruṣasyāntike pratyākhyānādāśayataḥ nikāyasabhāgatyāgāt yugapadu bhayavyañjanaprādurbhāvāt kuśalamūlasamucchedācca / upavāsasaṃvarasya tvebhiścaturbhirārātrikṣayācca / tānyetānyabhisamasya pañca tyāgakāraṇāni bhavanti / kiṃ punaḥ kāraṇamebhiḥ kāraṇaistyāgo bhavati / samādānaviruddhavijñaptyutpādādāśrayatyāgādāśrayavikopanānnidānacchedāttāvadevākṣepācca /
(Tib.) /'dis 'dul bar byed bas na 'dul ba ste/ des dbang po 'dul bar byed pa'i phyir so sor thar pa'i sdom pa yin par dgongs pa'o/ /bsnyen gnas ma gtogs pa'i so sor thar ba'i sdom pa ni rgyu rnam pa bzhis gtong bar 'gyur te/ mi brda phrad pa'i drung du bslab ba'i gzhi rnams bsam pa thag pa nas slar phul ba dang / ris mthun pa btang ba dang / mtshan nyid cig car du 'byung ba dang / dge ba'i rtsa ba kun du chad pa las so/ /bsnyen gnas kyi sdom pa ni rgyu de dag dang / mtshan mo 'das pa las te/ de dag ni mdor bsdu na gtong ba'i rgyu lnga yin no/ /ci'i phyir rgyu de dag gis gtong bar gyur zhe na/ yang dag par blangs pa dang 'gal ba'i rnam par rig byed skyed pa dang / rten bor ba dang / rten nyams pa dang / gzhi chad pa dang / de srid du 'phangs pa'i phyir ro/
Jinaputra Yashomitra, in The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Chos mngon-pa’i mdzod kyi ‘grel-bshad don-gsal-ba, Skt. Sphuṭārtha Abhidharmakośavyākhyā) (Gretil. 385, Derge Tengyur vol. 143, 39A) explains these five circumstances that Vasubandhu listed:
[1] As for “because of the generation of a revealing form that is counter to what one has taken upon oneself,” what one has taken upon oneself (is the vowed restraint), “For the extent of my life, I shall abstain from taking a life, and so on.” “Because of the generation of a revealing form that is counter to that” is the relinquishment of the pratimoksha vow by means of the first circumstance.
[2] As for “because of the relinquishment of the foundation,” “the relinquishment – because of death – of the (human body that is the) foundation by means of which the vow was taken” is the relinquishment by means of the second circumstance.
[3] As for “because of the compromising of the foundation,” “because of no longer having – because of the compromising (of it) – the foundation of (the gender), being like which, the vow was generated” is the relinquishment by means of the third circumstance.
[4] As for “because of the severance of the underlying cause,” the underlying cause are the roots of (one’s) constructive (force). “Because of the severance of it” is the relinquishment by means of the fourth circumstance.
[5] As for “and also because of the passing of the period for how long (it was taken),” “because of the passing of a day and a night for the (one-day) fasting vow” is the relinquishment of the (one-day) fasting vow by means of the fifth circumstance, together with the previously mentioned four circumstances.
(Skt.) samādānaviruddhavijñaptyutpādād iti. yāvajjīvaṃ prāṇātipātādibhyaḥ prativiramāmīti yat samādānaṃ. tena viruddhāyā vijñapter utpādāt. iti prathamena kāraṇena prātimokṣasaṃvaratyāgaḥ. āśrayatyāgād iti. yenāśrayeṇa saṃvaro gṛhītaḥ. tasya tyāgān maraṇād iti. dvitīyena kāraṇena tattyāgaḥ. āśrayavikopanād iti. yādṛśenāśrayeṇa saṃvara upāttaḥ. tādṛśo na bhavati. vikopanāt. iti tṛtīyena kāraṇena tattyāgaḥ. nidānacchedād iti. nidānaṃ kuśalamūlāni. tasya cchedāt. caturthena kāraṇena tattyāgaḥ. tāvad evākṣepāc ceti. upavāsasaṃvarasyāhorātram ākṣepaḥ. iti paṃcamena kāraṇena tasyopavāsasaṃvarasya tyāgaḥ. pūrvoktaiś ca caturbhiḥ kāraṇair iti.
(Tib.) /yang dag par blangs pa dang 'gal ba'i rnam par rig byed bskyed pa dang zhes bya ba ni ji srid 'tsho'i bar du srog gcod pa la sogs pa spong ngo zhes yang dag par blangs pa gang yin pa dang 'gal ba'i rnam par rig byed bskyed pa'i phyir te/ de ltar na rgyu dang pos so sor thar pa'i sdom pa gtong ba yin no/ /rten bor ba dang zhes bya ba ni rten gang gi sdom pa blangs pa de bor zhing shi ba'i phyir te/ de ltar na rgyu gnyis pas de gtong ba yin no/ /rten nyams zhes bya ba rten ji lta bus sdom pa blangs pa de lta bu yin par nyams pa'i phyir te/ de ltar rgyu gsum pas de gtong ba yin no/ /gzhi chad pa dang zhes bya ba la gzhi ni dge ba'i rtsa ba rnams te de chad pa'i phyir rgyu bzhi pas de gtong ba yin no/ /de srid du 'phangs pa'i phyir ro zhes bya ba ni bsnyen gnas pa'i sdom pa ni nyin mtshan gcig tu 'phangs pa yin pas bsnyen gnas pa'i sdom pa de ni sngar bshad pa'i rgyu bzhi dang rgyu lnga pas gtong ba yin no/
[1] The first circumstance for relinquishing – meaning, losing – the pratimoksha vow is generating the revealing form of body and speech offering it back to someone who understands. Such a revealing form counteracts the revealing form with which the vow was taken.
[2] The second circumstance is dying, where one loses the human body which was the foundation on which it was taken.
[3] The third circumstance is somehow generating both a male and a female sexual organ. By becoming a hermaphrodite, one is no longer either a male or a female. Other than the one-day fasting vow, the other pratimoksha vows are specifically for a man or a woman – for instance, the monk or nun vow. Being a hermaphrodite, one is neither a man nor a woman, and so one lacks the foundation of a specific, exclusive gender sign to qualify for being either a monk or a nun. In that sense, the foundation for the vow is compromised.
There is no provision in the traditional literature for a monk or nun who undergoes sex reassignment surgery. But since the monk and nun vows are different in number and since these vows are gender specific, presumably a monastic who undergoes such surgery would also lose the pratimoksha vow of their birth gender. Further, since there are only gender-specific monk and nun vows, someone who identifies as non-binary or gender-fluid would be unable to take either of these vows without declaring themselves either male or female.
[4] The fourth circumstance, the severing of the roots of constructive potential occurs from holding the distorted, antagonistic view that nihilistically repudiates karmic cause and effect.
As Vasubandhu, Treasure House (IV.79a) (Gretil ed., Derge 14A), states:
Further, by means of a distorted view of nihilism, (there occurs) a severance of the root (of constructive force) among those who have obtained a birth gained on (the plane of sensory objects of) desire. Among humans, (it is severed) in all (nine) degrees by the repudiation of cause and effect.
(Skt.) mūlacchedastvasaddṛṣṭayā kāmāptotpattilābhinām / phalahetvapavādinyā sarvathā kramaśaḥ nṛṣu //
(Tib.) /med par lta bas rtsa ba gcod/ /'dod gtogs skyes nas thob pa rnams/ /rgyu dang 'bras la skur 'debs pas/ /kun gyis rim gyis mi'i nang du/
[5] The fifth circumstance for relinquishing a pratimoksha vow – specifically, the one-day fasting vow, is the ending of a day and a night, which is the length of time for which the vow is taken.
Vasubandhu mentions several variants held by a number of different schools concerning the additional way by which one relinquishes the pratimoksha vow – namely, by committing the root downfall of transgressing one of the main vows of a monk or nun (taking the life of a human, stealing something of value, engaging in any sexual activity, and lying about one’s spiritual attainments). Vasubandhu does not seem to specify which variant he prefers and so he does not include this way of relinquishing the vow in his list.
Relinquishing the Nonrevealing Forms of Avowed Nonrestraints
Vasubandhu, Treasure House (IV.41ab) (Gretil ed., Derge 12B), explains how the nonrevealing forms of avowed nonrestraints are relinquished:
An avowed nonrestraint (is relinquished) by means of the obtainment of a vowed restraint, death and the emerging of two (types of) sexual organs (male and female).
(Skt.) asaṃvaraḥ saṃvarāptimṛtyudvivyañjanodayaiḥ
(Tib.) /sdom min sdom pa thob pa dang / /shi dang mtshan gnyis byung ba las/
Vasubandhu, Autocommentary (Gretil ed. 225.03-12, Derge 190A-B):
As for “an avowed nonrestraint (is relinquished) by means of the obtainment of a vowed restraint, death and the emerging of two (types of) sexual organs (male and female),” the severance of an avowed nonrestraint (occurs) by means of three circumstances:
[1] Because of the obtainment of a vowed restraint – if, by the force of causes or conditions, one has taken upon oneself a vowed restraint or gains for oneself a restraint from mental constancy from the gaining of absorbed concentration, one severs for oneself the avowed nonrestraint by means of that, because of the superior strength of (these, its) antidotes
[2] Because of the relinquishment of the foundation (one’s body) by means of dying
[3] Because of “the compromising (of the gender sign) of the foundation” by means of the arising of the two (types of) sexual organs (male and female).
Even in the case of the relinquishment (by hunters and fishermen) of (their) weapons and nets, (made) because of the wish not to work (any longer with them), there is no severance of the avowed nonrestraint without a vowed restraint (never to use them again). It is like even in the case of giving up the underlying cause, without medicine, there is (still) no turning back of a fully developed disease.
What about someone with an avowed nonrestraint who takes a (one-day) fasting vow and who, after that vowed restraint (ends), again carries on (following) the avowed nonrestraint? (Do they still have) fixed the avowed nonrestraint or do they no longer have the avowed nonrestraint? Some say they (still) have the avowed nonrestraint because (their) relinquishment (of the avowed nonrestraint) was one that was not forever (for the rest) of the foundation (of their life). (It is like a red-hot) piece of iron pulled out of a fire again (reverting to) its dark color. Others say that it is not that they remain no longer connected (with the avowed nonrestraint), because of its being dependent on the revealing (form) of the obtainment of it.
(Skt.) asaṃvaraḥ saṃvarāptimṛtyudvivyañjanodayaiḥ / tribhiḥ kāraṇairasaṃvaracchedaḥ / saṃvaraprāptitaḥ / yadi saṃvaraṃ samādatte dhyānasaṃvaraṃ vā labhate / hetupratyayabalena samādhilābhāt / tenāsaṃvaraśchidyate / pratidvandvabalīyastvāt / maraṇenāśrayatyāgāt / dvivyañjanotpādenāśrayavikopanāditi / śastrajālatyāge 'pyakaraṇāśayataḥ / saṃvaramantareṇāsaṃvaracchedo nāsti / nidānaparivarjane 'pyauṣadhamantareṇa pravṛddharogāvinivṛttivat / ya āsaṃvarika upavāsaṃ gṛhṇāti kimasau tasmātsaṃvarātpunarasaṃvaraṃ gacchatyāhosvinnaivasaṃvaraṃ nāsaṃvaram / asaṃvaramityeke / tyāgāśayasyānātyantikatvāt / pradīptaivāyaḥpiṇḍaḥ punaḥ śyāmatāṃ nāprayujyamāno gacchatītyapare / tallābhasya vijñaptyadhīnatvāt /
(Tib.) /sdom min sdom pa thob pa dang / /shi dang mtshan nyid byung ba las/ /sdom pa ma yin pa ni rgyu gsum gyis 'chad de/ sdom pa thob pa las ni gal te sdom pa yang dag par blangs pa las sam/ rgyu dang rkyen gyi stobs kyis ting nge 'dzin thob pas bsam gtan gyi sdom pa thob na gnyen po stobs dang ldan pa'i phyir des sdom pa ma yin pa 'chad par 'gyur ro/ /lus bor ba'i phyir shi ba dang / rten nyams pa'i phyir mtshan nyid byung ba las 'dor bar 'gyur ro/ /mtshon dang rgyu mi bya ba'i bsam pa thag pa nas bor du zin kyang sdom pa med par sdom pa ma yin pa 'chad pa med de/ gzhi yongs su spangs kyang sman med par nad rnying mi bzlog pa bzhin no/ /sdom pa ma yin pa can gang zhig bsnyen gnas kyi sdom pa nod na ci 'di sdom pa de las yang sdom pa ma yin par 'gyur ram/ 'on te sdom pa yang ma yin sdom ba ma yin pa yang ma yin pa zhig tu 'gyur zhe na/ kha cig na re gtan du gtong ba'i bsam pa med pa'i phyir sdom pa ma yin par 'gyur te/ lcags kyi thu lum 'bar ba yang sngon por 'gyur ba bzhin no zhes zer ro/ /gzhan dag na re de thob pa ni rnam par rig byed la rab lus pa'i phyir sbyor ba mi byed na mi 'gyur ro zhes zer ro//
Jinaputra Yashomitra, The Clarified Meaning (Gretil 388, Derge 41A-B), fills in some details:
“By the force of causes or conditions” has the meaning “by the force of an (internal) equal status cause, (such as one’s previous development of ethical self-discipline, or) by the force of (the condition of) statements from someone else.”
As for “or from gaining for oneself a restraint from mental constancy,” it is not saying “or from the obtainment of an untainted restraint” because (here) the relinquishment of it (the avowed nonrestraint) is only by means of the prior arising of a restraint from mental constancy.
As for “because of the wish not to work (with them),” a relinquishment of an avowed nonrestraint does not occur without the taking of a vowed restraint, even in the case of the relinquishment of weapons and nets because of the wish, “I shall no longer do this (kind of) work.” It is like this: even in the case of shunning the underlying cause of a disease, a turning back of a fully developed disease does not occur without medicine. Like that, it has been said, “In the case of the relinquishment of an avowed nonrestraint, a parallel vowed restraint needs to be taken, not anything else.”
As for, “(because of its being dependent on the revealing form) of the obtainment of it,” (this answers the question), “How is there (still) an avowed nonrestraint (after the conclusion of holding a one-day fasting vow)?” Because at that time (during the period of the one-day vow there had been) a severance of (its) obtainment (that had occurred) from the past revealing (form) that had caused (the avowed nonrestraint) to arise.
(Skt.) hetupratyayabaleneti. sabhāgahetubalena. parato ghoṣabalena cety arthaḥ. dhyānasaṃvaraṃ vā labhata iti. anāsravasaṃvaraṃ vā labhata iti nocyate. dhyānasaṃvarapūrvotpādenaiva tattyāgāt. akaraṇāśnyata iti. etat karma na kariṣyāmīty āśayato 'pi śastrajālatyāge vinā saṃvaragrahaṇenāsaṃvaracchedo na bhavati. tadyathā roganidānaparihāre 'pi tasya pravṛddhasya rogasyauṣadhena vinā vinivṛttir na bhavati. tadvat. tad uktaṃ bhavati. asaṃvaratyāgecchāyāṃ saṃvaro grahītavyo nānyatheti. tallābhasyeti. asaṃvaralābhasya. katham avijñaptir iti. vijñaptir apīti vaktavyaṃ. svasamutthāpitāyā atītāyā vijñaptes tatkāla eva prāpticchedāt.
(Tib.) /rgyu dang rkyen gyi stobs kyis zhes bya ba ni skal ba mnyam pa'i rgyu'i stobs dang / gzhan gyi smra ba'i stobs kyis zhes bya ba'i tha tshig go/ /bsam gtan gyi sdom pa thob na zhes bya ba ni zag pa med pa'i sdom pa thob na zhes ni mi brjod do/ /bsam gtan gyi sdom pa sngar bskyed pa kho nas de bor zin pa'i phyir ro/ /mi bya ba'i bsam pa thag pa nas zhes bya ba ni mtshon dang rgya'i las 'di mi bya'o snyam pa'i bsam pa thag pas bor du zin kyang sdom pa mnod pa med par sdom pa ma yin pa 'chad par mi 'gyur ro/ / dper na nad kyi gzhi yongs su spangs kyang nad rnying de sman med par mi zlogs pa de dang 'dra ste/ 'di skad du sdom pa ma yin pa 'dor bar 'dod na sdom pa mnod par bya'i gzhan du ni ma yin no zhes bshad pa yin no/ /de 'thob pa ni zhes bya ba ni sdom pa ma yin pa 'thob pa'o/ /rnam par rig byed ma yin pa ji ltar gtong zhes bya ba ni rnam par rig byed kyang zhes brjod dgos te/ de nyid kyi tshe na rang kun nas slong ba'i rnam par rig byed 'das pa'i 'thob pa 'chad pa'i phyir ro/
Relinquishing Intermediate Nonrevealing Forms
Vasubandu, Treasure House (IV.41cd) (Gretil ed., Derge 12B), explains how intermediate nonrevealing forms are relinquished:
An intermediate (nonrevealing form is relinquished) by means of a severance of the force (of the state of mind behind it), what has been taken upon oneself (to do), what is being done, the object, (one’s) lifespan and the roots (of one’s constructive force).
(Skt.) /vegādānakriyārthāyurmūlacchedaistu madhyamā //
(Tib.) /bar ma shugs blangs bya ba dang / /don tshe rtsa ba chad pa las/
Vasubandhu, Autocommentary (Gretil ed. 225.13-24, Derge 190A-B), explains:
Now, how is an intermediate non-revealing (form) relinquished that is free from being a vowed restraint or an avowed nonrestraint? “An intermediate (nonrevealing form is relinquished) by means of a severance of the force (of the state of mind behind it), what is accepted, what is being done, the object, (one’s) lifespan and the roots (of one’s constructive force).”
[1] From the relinquishment of the force of the purity (of mind) or disturbing emotion by which the casting of the (intermediate) non-revealing (form) occurs, it (the non-revealing form) is also relinquished, like the coursing of a potter’s wheel and of an arrow.
[2] It is also severed from relinquishing what one has taken upon oneself (to do). If one relinquishes what one has taken upon oneself (to do) as being enough, (the severance) is “by relinquishing what one has taken upon oneself (to do).”
[3] It is also broken off from breaking off (doing) what is being done, because of no longer acting in accord with what one has taken upon oneself (to do).
[4] It is also broken off from the breaking of the object. Of what kinds of objects? Of material items (such as) stupas, groves, temples, beds, seats, devices, nets and so on.
[5, 6] It is broken off from the severance of also (one’s) lifespan and also of the roots of (one’s) constructive force, (and occurs) when the roots of (one’s) constructive force begin to be cut off completely.
An intermediate non-revealing (form) is relinquished by means of these six circumstances.
(Skt.) atha saṃvarāsaṃvaravinirmuktā kathamavijñaptistyajyate / vegādānakriyārthāyurmūlacchedaistu madhyamā // yena hyasau prasādakleśavegenāvijñaptirākṣiptā bhavati tasya cchedātsā 'pi cchidyate / kumbhakāracakreṣugativat / ādānatyāgādapi cchidyate / yadi samādānaṃ tyajatyalaṃ samādāneneti / kriyāvicchedādapi vicchidyate yathāsamāttamakurvataḥ / arthavicchedādapi vicchidyate / katamasyārthasya / caityārāmavihāraśayanāsana yantrajālādino vastunaḥ / āyuṣo 'pi kuśalalmūlānāmapi cchedādvicchidyate / yadā kuśalamūlāni samucchettumārabhata ityebhiḥ ṣadbhiḥ kāraṇairavijñaptirmadhyamā tyajyate /
(Tib.) yang sdom pa dang sdom pa ma yin pa ma gtogs pa'i rnam par rig byed ma yin pa ji ltar gtong zhe na/ bar ma shugs blangs bya ba dang / /don tshe rtsa ba chad pa las/ /rab tu dang ba dang / nyon mongs pa'i shugs gang gis rnam par rig byed ma yin pa 'di 'phangs pa de chad pa de yang rnam par 'chad par 'gyur te/ rdza mkhan gyi 'khor lo dang / mda'i 'gros bzhin no/ /gal te yang dag par blangs pa 'dis chog go zhes yang dag par len pa gtong na kun du blangs pa btang ba las kyang rnam par 'chad par 'gyur ro/ /ji ltar blangs pa bzhin ma byas pa'i bya ba rnam par 'chad pa las kyang rnam par 'chad par 'gyur ro/ /don rnam par 'chad pa las kyang rnam par 'chad par 'gyur ro/ /don gang zhe na/ mchod rten dang / kun dga' ra ba dang / gtsug lag khang / mal cha dang / stan dang / g(d)os dang / rgya la sogs pa'i dngos po'i/ /tshe chad pa las kyang 'chad par 'gyur ro/ /dge ba'i rtsa ba rnams 'chad pa las kyang rnam par 'chad par 'gyur te/ gang gi tshe dge ba'i rtsa ba rnams kun du gcod par rtsom pa na'o/ /de ltar na rgyu de drug gis rnam par rig byed ma yin pa gtong bar 'gyur ro /
Jinaputra Yashomitra, The Clarified Meaning (Gretil 388. Derge 41B), elaborates on some points:
“Like the coursing of a potter’s wheel and of an arrow” (means) just like the coursing of a potter’s wheel and of an arrow (ends when the force driving them ends), like that, whatever the force of the affecting variable (was) that was the circumstance by means of which (the intermediate nonrevealing form) was cast, because of the severance of it (of that force), it (the nonrevealing form) is severed as well.
“By means of what one has taken upon oneself (to do being) enough” (means) by means of a statement of rejection.
“No longer acting in accord with what one has taken upon oneself (to do)” is like this: (having taken upon oneself) “not eating having not paid homage to the Buddha or not made a mandala (offering beforehand).” By eating having not done (this), the intermediate nonrevealing (form) is severed.
As for “devices, nets and so on,” with the words “and so on,” weapons, poison and so on are included.
As for “when the roots of (one’s) constructive force begin to be cut off completely,” (the intermediate nonrevealing form) is severed just at the starting point of the complete cutting off of the roots of constructive (force). (This) indicates, “Not at the point (when the roots) have (already) been cut off completely.”
(Skt.) kuṃbhakāracakreṣugativad iti. yathā kuṃbhakāracakrasya iṣoś ca gatiḥ. yena kāraṇena saṃskāraviśeṣeṇa ākṣipto bhavati. tasya cchedāt sāpi cchidyate. tadvat. alaṃ samādāneneti pratyākhyānavacanena. yathāsamāttam akurvata iti. tadyathā buddham avanditvā. maṇḍalakam akṛtvā vā na bhokṣya iti. tad akṛtvā bhuṃjānasya sā madhyamā avijñaptiś chidyate. yaṃtrajālādīti ādiśabdena śastraviṣādi gṛhyate. kuśalamūlāni samucchettum ārabhata iti. kuśalamūlasamucchedaprāraṃbhāvasthāyām eva cchidyate. na samucchedāvasthayām iti darśayati.
(Tib.) /rdza mkhan gyi 'khor lo dang mda'i 'gros bzhin no zhes bya ba ni rdza mkhan gyi 'khor lo dang mda'i 'gros 'du byed kyi khyad par rgyu gang gis 'phangs pa yin par de chad pa yang 'chad pa de dang 'dra'o/ /yang dag par blangs pa 'dis chog go zhes bya ba ni 'dor ba'i tshig gis so/ /ji ltar blangs pa bzhin ma byas pa'i zhes bya ba ni 'di lta ste/ sangs rgyas la phyag ma byas shing dkyil 'khor ma byas par zas mi za'o zhes bya ba de dag ma byas par zas za ba'i bar ma'i rnam par rig byed ma yin pa de 'chad do/ /gdos dang rgya la sogs pa zhes bya ba'i sgras ni mtshon dang dug la sogs pa bsdu'o/ /dge ba'i rtsa ba rnams kun du gcod par rtsom pa na'o zhes bya ba ni dge ba'i rtsa ba kun du gcod par rtsom pa'i gnas skabs kho na ni 'chad kyi kun du chad pa'i gnas skabs na ni ma yin no zhes ston par byed do/
This concludes the discussion of nonrevealing forms in Vaibhashika.