3.1 deśa bandhaś cittasya dhāraṇā
One-pointedness is steadfastness of the mind.
3.2 tatra pratyayai ‘katānatā dhyānaṁ
Unbroken continuation of that mental ability is meditation.
3.3 tad evā ‘rthamātranirbhāsaṁ svarūpa śūnyam iva samādhiḥ
That same meditation when there is only consciousness of the object of meditation and not of the mind is realization.
3.4 trayam ekatra saṁyamaḥ
The three appearing together are self-control.
3.5 taj jayāt prajñā lokaḥ
By mastery comes wisdom.
3.6 tasya bhūmiṣu viniyogaḥ
The application of mastery is by stages.
3.7 trayaṁ antaraṅgaṁ pūrvebhyaḥ
The three are more efficacious than the restraints.
3.8 tad api bahiraṅgaṁ nirbījasya
Even that is external to the seedless realization.
3.9 vyutthāna nirodha saṁskārayor abhibhava prādurbhāvau nirodha kṣaṇa cittānvayo nirodha pariṇāmaḥ
The significant aspect is the union of the mind with the moment of absorption, when the outgoing thought disappears and the absorptive experience appears.
3.10 tasya praśāntavāhitā saṁskārāt
From sublimation of this union comes the peaceful flow of unbroken unitive cognition.
3.11 sarvārthatai ‘kāgratayoḥ kṣayo ‘dayau cittasya samādhi pariṇāmaḥ
The contemplative transformation of this is equalmindedness, witnessing the rise and destruction of distraction as well as one-pointedness itself.
3.12 tataḥ punaḥ śᾱntoditau tulya pratyayau cittasyai ‘kᾱgratᾱ pariṇᾱmaḥ
The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.
3.13 etena bhūte ‘ndriyeṣu dharma lakṣaṇā ‘vasthā pariṇāmā vyākhyātāḥ
In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition.
3.14 śānto ‘ditā ‘vyapadeśya dharmā ‘nupātī dharmī
The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific.
3.15 kramānyatvaṁ pariṇāmānyatve hetuḥ
The succession of these changes in that entity is the cause of its modification.
3.16 pariṇāma traya saṁyamād atītā ‘nāgata jñānaṁ
By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises.
3.17 śabdā ‘rtha pratyayānām itare ‘tarā ‘dhyāsāt saṁkaras tat pravibhāga saṁyamāt sarva bhūta ruta jñānaṁ
The sound of a word, the idea behind the word, and the object the idea signfies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises.
3.18 saṁskāra sākṣātkaraṇāt pūrva jāti jñānaṁ
By self-control on the perception of mental impressions, knowledge of previous lives arises.
3.19 pratyayasya para citta jñānaṁ
By self-control on any mark of a body, the wisdom of the mind activating that body arises.
3.20 na ca tat sā ‘laṁbanaṁ tasyā ‘viṣayībhūtatvāt
By self-control on the form of a body, by suspending perceptibility and separating effulgence therefrom, there arises invisibility and inaudibilty.
3.21 kāya rūpa saṁyamāt tad grāhya śaktti staṁbhe cakṣuḥ prakāśā ‘saṁprayoge ‘ntardhānaṁ
Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death.
3.22 sopakramaṁ nirupakramaṁ ca karma tat saṁyamād aparānta jñānaṁ ariṣṭebhyo vā
By performing self-control on friendliness, the strength to grant joy arises.
3.23 maitryādiṣu balāni
By self-control over any kind of strength, such as that of the elephant, that very strength arises.
3.24 baleṣu hasti balādīni
By self-control on the primal activator comes knowledge of the hidden, the subtle, and the distant.
3.25 pravṛtty āloka nyāsāt sūkṣma vyavahita viprakṛṣṭa jñānaṁ
By self-control on the Sun comes knowledge of spatial specificities.
3.26 bhuvana jñānaṁ sūrye saṁyamāt
By self-control on the Moon comes knowledge of the heavens.