बाह्याभ्यन्तरस्तम्भवृत्तिर् देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः
Its movements—external, internal, and suspended—are observed according to place, time, and number, becoming prolonged and subtle.
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः
The fourth kind transcends external and internal objects.
ततः क्षीयते प्रकाशावरणम्
Then, the covering over the light is diminished.
धारणासु च योग्यता मनसः
And the mind becomes fit for concentration.
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः
Withdrawal of the senses is as if the senses imitate the nature of the mind by not engaging with their own objects.
ततः परमा वश्यतेन्द्रियाणाम्
Then comes supreme mastery over the senses.
देशबन्धश् चित्तस्य धारणा
Concentration is the binding of the mind to a single place.
तत्र प्रत्ययैकतानता ध्यानम्
In that, uninterrupted flow of awareness toward the object is meditation.
तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः
That very state, in which only the object remains illuminated and the self appears as if absent, is samadhi.
त्रयम् एकत्र संयमः
The three together constitute samyama when applied to one point.
तज्जयात् प्रज्ञालोकः
From mastery of that, the light of insight arises.
तस्य भूमिषु विनियोगः
Its application is to the various levels.
त्रयम् अन्तरङ्गं पूर्वेभ्यः
The three are more internal than the preceding practices.
तद् अपि बहिरङ्गं निर्बीजस्य
Even these are external in relation to seedless samadhi.
व्युत्थाननिरोधसंस्कारयोर् अभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः
The dominance and emergence of the impressions of distraction and restraint, and the mind's connection to the moment of restraint, is the transformation of restraint.
तस्य प्रशान्तवाहिता संस्कारात्
Its flow is tranquil due to the impression.
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः
The fading and arising of the mind's focus on all objects or one object is the transformation of samadhi.
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः
Then again, when the mind's impressions of the tranquil and the arising are equal, that is the transformation of one-pointedness.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः
By this, the transformations of characteristics, signs, and states in the elements and senses are explained.
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी
The substratum follows the characteristics that are tranquil, arising, or unmanifest.
क्रमान्यत्वं परिणामान्यत्वे हेतुः
Difference in sequence is the cause of difference in transformation.
परिणामत्रयसंयमाद् अतीतानागतज्ञानम्
By samyama on the three kinds of transformation, knowledge of past and future arises.
शब्दार्थप्रत्ययानाम् इतरेतराध्यासात् संकरस् तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्
Because of the mutual superimposition of sound, meaning, and mental impression, confusion arises; by samyama on their separation, knowledge of the speech of all beings is attained.
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम्
Through direct perception of impressions, knowledge of previous births arises.
प्रत्ययस्य परचित्तज्ञानम्
By samyama on mental impressions, knowledge of the minds of others is attained.
न च तत् सालम्बनं तस्याविषयीभूतत्वात्
But that does not extend to the support, since it is not the object of perception.
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगे ऽन्तर्धानम्
By samyama on the form of the body, when the power of being perceived is suspended and the connection between the eye and light is broken, invisibility occurs.
सोपक्रमं निरुपक्रमं च कर्म तत्संयमाद् अपरान्तज्ञानम् अरिष्टेभ्यो वा
By samyama on karma that is with or without fruition, knowledge of the time of death arises, or through omens.
मैत्र्यादिषु बलानि
By samyama on friendliness and the other qualities, powers related to them arise.
बलेषु हस्तिबलादीनि
By samyama on strength, one attains the strength of an elephant and similar powers.