———. 2013. “A Sanskrit Folio of the Yuktiṣaṣṭikāvṛtti from Tibet.” Sōka Daigaku Kokusai Bukkyōgaku Kōtō Kenkyūjo nenpō 創価大学国際仏教学高等研究所年報 16: 233–240.
(This research was supported in part by Deutsche Forchungsgemeinschaft)
Key words Yogācārabhūmi, Viniścayasaṃgrahaṇī, ālayavijñāna, kliṣṭamanas, Sanskrit manuscript （DFG Research Fellow, Ludwig-Maximilians-Universität München, Dr. phil. des）
General Editor Jens Braarvig Editorial Committee Jens Braarvig, Paul Harrison, Jens-Uwe Hartmann, Kazunobu Matsuda,
Gudrun Melzer, Lore Sander
Manuscripts in the Schøyen Collection
Buddhist Manuscripts
Volume IV
24.0×32.0 cm 507 pp. including 45 color plates NOK 1,400 (EUR 150) Hermes Publishing, 2016 New Publication
Śamatha and Vipaśyanā in the Commentary on the
Śarīrārthagāthā in the Cintāmayībhūmi
Abe Takako
1. Introduction
The Cintāmayībhūmi is the eleventh stage among the seventeen stages of the
Yogācārabhūmi (hereafter YoBh). It contains three groups of verses together with their
commentaries, namely, Paramārthagāthā, Ābhiprāyikārthagāthā, and Śarīrārthagāthā. The Śarīrārthagāthā (hereafter ŚaG), the longest group, has 41 sets of verses and their commentaries. The Sanskrit text is preserved in the YoBh manuscript, and the first 29 sets of verses are inserted in the Śrāvakabhūmi (hereafter ŚrBh) manuscript.1)
Enomoto Fumio provides edited versions of all the sets of verses and elucidates the canonical sources of them, but the commentary remains unedited and little theoretical research on it has been done so far.
Broadly speaking, in the commentary portion of the ŚaG, the authors/editors appear to demonstrate that their theories are directly based on the canonical literatures that the Buddha taught. It also refers to the importance of practicing śamatha and vipaśyanā. Though I have researched methods and theories of yogic practices in the ŚrBh, in this article I will examine the ŚaG’s verses and the commentaries referring to śamatha and
vipaśyanā, and will consider the ŚaG’s distinctive features by comparing it to the ŚrBh.
2. Comparing ŚaG Passages with the ŚrBh
2.1. Visualization of Impurity
The 3rd set of verses in the ŚaG, which contains five verses cited from the
Saṃyuktāgama (T no. 99, 331a25; SN I 188), discusses the visualization of impurity for
Apply [your mind] to impurity at all times, focusing on one object and remaining attentive. Extinguish the fire of desire immediately; do not be burned again and again. [3.3] Seeing inferior conditioned things as suffering, and also as non-self,
keeping mindful of the body, practice solitude repeatedly. [3.4]2)
Regarding the third verse, [3.3], the commentary explains the practice of impurity. One should concentrate on meditative images of the impure, namely, a corpse that has become blue, a bone, and a skeleton, and he should apply these impure images even onto an actually existing young, beautiful, and fascinating woman. In addition, he should visualize his own body or another’s body being filled with various kinds of impure things, such as hair, body hair, and urine.
As for the fourth verse, [3.4], it stresses the method of examining conditioned things (saṃskāra) as non-self (anātman), and says that something that is one’s body or nature does not exist, and is merely conditioned things (saṃskāramātra), merely dharmas, and merely what is dependently originated, as follows:
Here again, for instance, one reflects like this: the self, one’s nature, what one enjoys, or what is enjoyed does not exist in my body and shape or in a woman’s body and shape. It is merely conditioned things, merely dharmas, and merely what is dependently originated.3)
Meanwhile, the ŚrBh has a lot more to say about meditative images, and lists 18 external images such as corpses, and 36 internal images of the body such as hair.4) The
same expression “a young, beautiful, and fascinating woman” as seen in the ŚaG appears repeatedly also in the ŚrBh.5) With regard to visualization of saṃskāramātra,
while the ŚrBh describes similar phases,6) it regards saṃskāra as mental operations of
formation and emphasizes the visualization of name-only: saṃjñā samajñā prajñaptir
vyavahāraḥ. This key sentence consistently appears to show the methods of so-called
fivefold meditation, and it forms a distinctive theory of the ŚrBh. 2.2. Defilements and the Body at Ease
The 4th set of verses consisting of four verses cited from the Saṃyuktāgama (T no. 99, 287a29; SN I 126) mainly indicates the meditator’s (dhyāyin) bodily and mental acts against defilements. The second verse, [4.2], is as follows:
With the body at ease and a liberated mind, being still, mindful, and without anger,
knowing dharmas, one who meditates without considerations is free from anger, envy, or inflexibility. [4.2]7)
According to the commentary on “with the body at ease and a liberated mind” (praśrabdhakāyaḥ suvimuktacittaḥ), if the meditator takes three manifest defilements (paryavasthāna) of rāga, dveṣa, and moha, because of his body being accompanied by pleasure, anxiety, and carelessness, he eliminates kleśa and paryavasthāna. At this time, his body is at ease. Even though he has connections to the defilements (anuśaya), he abandons them and his mind becomes liberated. The verse here does not refer to
śamatha and vipaśyanā; the commentary clearly says that one should practice śamatha
based on maitrī and vipaśyanā by smṛtyupasthāna.
Meanwhile, the ŚrBh elaborates a step-by-step method for the yogic practitioner to gain bodily and mental ease in śamatha and vipaśyanā. However, there is little explanation with regard to the relationship among paryavasthāna, anuśaya, and bodily ease. And we do not find the definition of śamatha being based on maitrī in the ŚrBh. 2.3. The Removal of Heaviness and Ātmabhāva
The 15th verse comes from the Udānavarga (I. 3) and shows that all conditioned things are impermanent and that the cessation of them becomes the practitioner’s joy:
Alas, conditioned things are impermanent, and have birth and death in their nature, because after having been born they come to decay. Cessation of them is joy. [15]8)
The commentary explains the nature of life and death referring especially to
ātmabhāva. Although the term ātmabhāva (Tib. lus, Chi. ziti 自体) in the YoBh has been
discussed by several scholars,9) here it can be regarded as the individual body or the
basis of the skandhas. Regarding “joy” (sukha), it is described as follows:
Here, aggregates of the future ātmabhāva do not appear at all to sentient beings who have extinguished the causes of the aggregates of the future at present. This is their cessation. The cessation, then, is [said to be] joy on the basis of two reasons: joy from dwelling in the present joy by removing all heaviness through ceasing all the causes of suffering, and [the joy] from being freed from birth, aging, and sickness in the future.10)
This passage suggests that one can obtain joy and extinguish the causes actualizing the aggregates of the future ātmabhāva by removing all heaviness (dauṣṭhulya).
Apply [your mind] to impurity at all times, focusing on one object and remaining attentive. Extinguish the fire of desire immediately; do not be burned again and again. [3.3] Seeing inferior conditioned things as suffering, and also as non-self,
keeping mindful of the body, practice solitude repeatedly. [3.4]2)
Regarding the third verse, [3.3], the commentary explains the practice of impurity. One should concentrate on meditative images of the impure, namely, a corpse that has become blue, a bone, and a skeleton, and he should apply these impure images even onto an actually existing young, beautiful, and fascinating woman. In addition, he should visualize his own body or another’s body being filled with various kinds of impure things, such as hair, body hair, and urine.
As for the fourth verse, [3.4], it stresses the method of examining conditioned things (saṃskāra) as non-self (anātman), and says that something that is one’s body or nature does not exist, and is merely conditioned things (saṃskāramātra), merely dharmas, and merely what is dependently originated, as follows:
Here again, for instance, one reflects like this: the self, one’s nature, what one enjoys, or what is enjoyed does not exist in my body and shape or in a woman’s body and shape. It is merely conditioned things, merely dharmas, and merely what is dependently originated.3)
Meanwhile, the ŚrBh has a lot more to say about meditative images, and lists 18 external images such as corpses, and 36 internal images of the body such as hair.4) The
same expression “a young, beautiful, and fascinating woman” as seen in the ŚaG appears repeatedly also in the ŚrBh.5) With regard to visualization of saṃskāramātra,
while the ŚrBh describes similar phases,6) it regards saṃskāra as mental operations of
formation and emphasizes the visualization of name-only: saṃjñā samajñā prajñaptir
vyavahāraḥ. This key sentence consistently appears to show the methods of so-called
fivefold meditation, and it forms a distinctive theory of the ŚrBh. 2.2. Defilements and the Body at Ease
The 4th set of verses consisting of four verses cited from the Saṃyuktāgama (T no. 99, 287a29; SN I 126) mainly indicates the meditator’s (dhyāyin) bodily and mental acts against defilements. The second verse, [4.2], is as follows:
With the body at ease and a liberated mind, being still, mindful, and without anger,
knowing dharmas, one who meditates without considerations is free from anger, envy, or inflexibility. [4.2]7)
According to the commentary on “with the body at ease and a liberated mind” (praśrabdhakāyaḥ suvimuktacittaḥ), if the meditator takes three manifest defilements (paryavasthāna) of rāga, dveṣa, and moha, because of his body being accompanied by pleasure, anxiety, and carelessness, he eliminates kleśa and paryavasthāna. At this time, his body is at ease. Even though he has connections to the defilements (anuśaya), he abandons them and his mind becomes liberated. The verse here does not refer to
śamatha and vipaśyanā; the commentary clearly says that one should practice śamatha
based on maitrī and vipaśyanā by smṛtyupasthāna.
Meanwhile, the ŚrBh elaborates a step-by-step method for the yogic practitioner to gain bodily and mental ease in śamatha and vipaśyanā. However, there is little explanation with regard to the relationship among paryavasthāna, anuśaya, and bodily ease. And we do not find the definition of śamatha being based on maitrī in the ŚrBh. 2.3. The Removal of Heaviness and Ātmabhāva
The 15th verse comes from the Udānavarga (I. 3) and shows that all conditioned things are impermanent and that the cessation of them becomes the practitioner’s joy:
Alas, conditioned things are impermanent, and have birth and death in their nature, because after having been born they come to decay. Cessation of them is joy. [15]8)
The commentary explains the nature of life and death referring especially to
ātmabhāva. Although the term ātmabhāva (Tib. lus, Chi. ziti 自体) in the YoBh has been
discussed by several scholars,9) here it can be regarded as the individual body or the
basis of the skandhas. Regarding “joy” (sukha), it is described as follows:
Here, aggregates of the future ātmabhāva do not appear at all to sentient beings who have extinguished the causes of the aggregates of the future at present. This is their cessation. The cessation, then, is [said to be] joy on the basis of two reasons: joy from dwelling in the present joy by removing all heaviness through ceasing all the causes of suffering, and [the joy] from being freed from birth, aging, and sickness in the future.10)
This passage suggests that one can obtain joy and extinguish the causes actualizing the aggregates of the future ātmabhāva by removing all heaviness (dauṣṭhulya).
instead, that a yogācāra practitioner performs śamatha and vipaśyanā in order to remove his heaviness and obtain the pureness of his own basis (āśrayapariśuddhi), which corresponds to transmutation of the basis (āśrayaparivṛtti).12) Needless to say,
āśrayaparivṛtti is the most notable doctrine in the ŚrBh. It is hard to understand why the
ŚaG does not mention āśraya if the authors/editors referred to the ŚrBh. 2.4. Śamatha and Vipaśyanā
The 36th verse, cited from the Udānavarga (31. 51), is quoted also in the main section of the ŚrBh that shows the āśrayaparivṛtti theory:
One who is skilled in mental images, appreciates the flavor of solitude,
and is absorbed in meditation, protected, and mindful, enjoys non-secular pleasure and joy. [36]13)
In the commentaries, we can see common terms and expressions between the ŚaG and the ŚrBh, yet there are some differences. The largest difference is that whereas the ŚaG shows the four virtuous actions (anuśaṃsa) of śamatha, vipaśyanā, tirelessness (akheda), and perfection (niṣṭhāgamana), the ŚrBh describes four meditative objects of śamatha and vipaśyanā. The commentary in the ŚaG are as follows:
yathāpīhaikatyaḥ śaikṣo bhavati dṛṣṭapadaḥ, kuśalo bhavati śamathanimittasya pragrahopekṣā-nimittasya tasya tannidānena catvāro ’nuśaṃsā bhavanti. [1] cittaikāgrī bhavati, dauṣṭhulyāpa‐ gacchati, kāyikaṃ caitasikaṃ ca praśrabdhisukhaṃ pratisaṃvedayate, ayaṃ prathamo ’nuśa‐ ṃsaḥ. [2] punaḥ samāhitacitto yāvadbhāvikatayā yathāvadbhāvikatayā ca samyag dharmān upanidhyānaṃ lābhī bhavaty adhyātmaṃ dharmaṃ vipaśyanāyāḥ, ayaṃ dvitīyo ’nuśaṃsaḥ. [3] ya evaṃ śamathavipaśyanāviśuddhiṃ niśritya bodhipakṣeṣu dharmeṣūdyogena sātatyena nityakāritayā nipuṇakāritayā na parikhidyate na paritasyati, ayaṃ tṛtīyo ’nuśaṃsaḥ. [4] evam aparikhidyamānaso lābhī bhavati paramasya smṛtisaṃprajanyasya, suvimuktacittaś ca vimuktiprītisukhapratisaṃvedī nirāmiṣeṇa sukhena dṛṣṭe dharme sukhasaṃsparśaṃ viharati, ayaṃ caturtho ’nuśaṃsaḥ.
asya khalu bhāṣitasya saṃkṣiptena vyākaraṇaṃ bhavati. samāsato bhagavatā caturākāro nimitta‐ kauśalyānuśaṃsaḥ paridīpitaḥ: [1] śamathakṛto [2] vipaśyanākṛto [3] ’khedakṛto [4] niṣṭhāgamana-kṛtaś ca, idam atra saṃkṣiptena vyākaraṇaṃ veditavyam. (Y 134a4–134b3; T no. 1579, 385c6–19) According to this, “mental images” (cittanimitta) in the first pāda means images of tranquility (śamatha), encouragement (pragraha), and equanimity (upekṣā). The first and second pādas designate that which is to be done by [1] śamatha and [2] vipaśyanā. In
śamatha, a practitioner applies mental focus, removes heaviness, and obtains the
pleasure of bodily and mental ease, and in vipaśyanā he examines dharmas as the extent
of reality (yāvadbhāvikatā) and as conforming to reality (yathāvadbhāvikatā). The third
pāda indicates that the practitioner is [3] tireless in repetitive practice of śamatha and
vipaśyanā. The fourth pāda means dwelling in the present joy as [4] his perfection of
practice.
Meanwhile, the ŚrBh discusses four kinds of universal meditative objects
(vyāpy-ālambana). Concerning the term “mental images” (cittanimitta), the preceding
paragraph views it as images of śamatha, pragraha, and upekṣā as the ŚaG shows, but the commenetary of the first pāda here defines them as {1} mental images of conce‐
ptualization (savikalpa-pratibimba) that belong to vipaśyanā, and {2} mental images of
non-conceptualization (nirvikalpa-pratibimba) that belong to śamatha. The term “skilled” (kovida) suggests proficiency in observing {3} phenomenal limit (vastuparyantatā), which
is explained in a different paragraph as examining dharmas as yāvadbhāvikatā and as
yathāvadbhāvikatā. The second pāda shows the practitioner’s pleasure of abandonment
and practice. The third pāda explains his continuous practice of śamatha and vipaśyanā. And the fourth pāda shows {4} perfection of action (kāryapariniṣpatti), which is the
meditative objects that the practitioner, having removed his heaviness and having obtained the transmutation of the basis (āśrayaparivṛtti), observes at each upper stage of
dhyāna.14)
As above, the ŚaG uses the same expressions as the ŚrBh, such as yāvadbhāvikatā and
yathāvadbhāvikatā, but it does not mention the ŚrBh’s more developed ideas like pratibimba and āśrayaparivṛtti.
3. Conclusion
It is clear that some phrases in the ŚaG are based on the ŚrBh, but we find some specific differences. (1) Only the ŚaG explains abandonment of defilements, which leads to bodily ease, śamatha from maitrī, and the relationship between ātmabhāva and
dauṣṭhulya. (2) The ŚaG does not refer to several doctrines that the ŚrBh produces, such
as the fivefold practice, visualization of name-only. (3) Although the ŚaG cites the same verse as the ŚrBh and offers similar comments, it does not mention the ŚrBh’s distinctive theories, such as vyāpy-ālambana, pratibimba, and āśrayaparivṛtti, some of which can be considered a relatively newly constructed layer.
instead, that a yogācāra practitioner performs śamatha and vipaśyanā in order to remove his heaviness and obtain the pureness of his own basis (āśrayapariśuddhi), which corresponds to transmutation of the basis (āśrayaparivṛtti).12) Needless to say,
āśrayaparivṛtti is the most notable doctrine in the ŚrBh. It is hard to understand why the
ŚaG does not mention āśraya if the authors/editors referred to the ŚrBh. 2.4. Śamatha and Vipaśyanā
The 36th verse, cited from the Udānavarga (31. 51), is quoted also in the main section of the ŚrBh that shows the āśrayaparivṛtti theory:
One who is skilled in mental images, appreciates the flavor of solitude,
and is absorbed in meditation, protected, and mindful, enjoys non-secular pleasure and joy. [36]13)
In the commentaries, we can see common terms and expressions between the ŚaG and the ŚrBh, yet there are some differences. The largest difference is that whereas the ŚaG shows the four virtuous actions (anuśaṃsa) of śamatha, vipaśyanā, tirelessness (akheda), and perfection (niṣṭhāgamana), the ŚrBh describes four meditative objects of śamatha and vipaśyanā. The commentary in the ŚaG are as follows:
yathāpīhaikatyaḥ śaikṣo bhavati dṛṣṭapadaḥ, kuśalo bhavati śamathanimittasya pragrahopekṣā-nimittasya tasya tannidānena catvāro ’nuśaṃsā bhavanti. [1] cittaikāgrī bhavati, dauṣṭhulyāpa‐ gacchati, kāyikaṃ caitasikaṃ ca praśrabdhisukhaṃ pratisaṃvedayate, ayaṃ prathamo ’nuśa‐ ṃsaḥ. [2] punaḥ samāhitacitto yāvadbhāvikatayā yathāvadbhāvikatayā ca samyag dharmān upanidhyānaṃ lābhī bhavaty adhyātmaṃ dharmaṃ vipaśyanāyāḥ, ayaṃ dvitīyo ’nuśaṃsaḥ. [3] ya evaṃ śamathavipaśyanāviśuddhiṃ niśritya bodhipakṣeṣu dharmeṣūdyogena sātatyena nityakāritayā nipuṇakāritayā na parikhidyate na paritasyati, ayaṃ tṛtīyo ’nuśaṃsaḥ. [4] evam aparikhidyamānaso lābhī bhavati paramasya smṛtisaṃprajanyasya, suvimuktacittaś ca vimuktiprītisukhapratisaṃvedī nirāmiṣeṇa sukhena dṛṣṭe dharme sukhasaṃsparśaṃ viharati, ayaṃ caturtho ’nuśaṃsaḥ.
asya khalu bhāṣitasya saṃkṣiptena vyākaraṇaṃ bhavati. samāsato bhagavatā caturākāro nimitta‐ kauśalyānuśaṃsaḥ paridīpitaḥ: [1] śamathakṛto [2] vipaśyanākṛto [3] ’khedakṛto [4] niṣṭhāgamana-kṛtaś ca, idam atra saṃkṣiptena vyākaraṇaṃ veditavyam. (Y 134a4–134b3; T no. 1579, 385c6–19) According to this, “mental images” (cittanimitta) in the first pāda means images of tranquility (śamatha), encouragement (pragraha), and equanimity (upekṣā). The first and second pādas designate that which is to be done by [1] śamatha and [2] vipaśyanā. In
śamatha, a practitioner applies mental focus, removes heaviness, and obtains the
pleasure of bodily and mental ease, and in vipaśyanā he examines dharmas as the extent
of reality (yāvadbhāvikatā) and as conforming to reality (yathāvadbhāvikatā). The third
pāda indicates that the practitioner is [3] tireless in repetitive practice of śamatha and
vipaśyanā. The fourth pāda means dwelling in the present joy as [4] his perfection of
practice.
Meanwhile, the ŚrBh discusses four kinds of universal meditative objects
(vyāpy-ālambana). Concerning the term “mental images” (cittanimitta), the preceding
paragraph views it as images of śamatha, pragraha, and upekṣā as the ŚaG shows, but the commenetary of the first pāda here defines them as {1} mental images of conce‐
ptualization (savikalpa-pratibimba) that belong to vipaśyanā, and {2} mental images of
non-conceptualization (nirvikalpa-pratibimba) that belong to śamatha. The term “skilled” (kovida) suggests proficiency in observing {3} phenomenal limit (vastuparyantatā), which
is explained in a different paragraph as examining dharmas as yāvadbhāvikatā and as
yathāvadbhāvikatā. The second pāda shows the practitioner’s pleasure of abandonment
and practice. The third pāda explains his continuous practice of śamatha and vipaśyanā. And the fourth pāda shows {4} perfection of action (kāryapariniṣpatti), which is the
meditative objects that the practitioner, having removed his heaviness and having obtained the transmutation of the basis (āśrayaparivṛtti), observes at each upper stage of
dhyāna.14)
As above, the ŚaG uses the same expressions as the ŚrBh, such as yāvadbhāvikatā and
yathāvadbhāvikatā, but it does not mention the ŚrBh’s more developed ideas like pratibimba and āśrayaparivṛtti.
3. Conclusion
It is clear that some phrases in the ŚaG are based on the ŚrBh, but we find some specific differences. (1) Only the ŚaG explains abandonment of defilements, which leads to bodily ease, śamatha from maitrī, and the relationship between ātmabhāva and
dauṣṭhulya. (2) The ŚaG does not refer to several doctrines that the ŚrBh produces, such
as the fivefold practice, visualization of name-only. (3) Although the ŚaG cites the same verse as the ŚrBh and offers similar comments, it does not mention the ŚrBh’s distinctive theories, such as vyāpy-ālambana, pratibimba, and āśrayaparivṛtti, some of which can be considered a relatively newly constructed layer.
pay more attention to the transformation of ātmabhāva by the practice of them. I thank Dr. Martin Delhey who showed me the digital copies of Giuseppe Tucci’s photographs of the YoBh manuscript.
Notes
1）Regarding the previous studies on the manuscripts of the Cintāmayībhūmi, see Delhey (2013). 2）E 25; Y 115a5; Ś 31a3; P 259b8; T 372a26: aśubhāṃ bhāvaya sadā tvam ekāgraḥ susamāhitaḥ / nirvāpayāśu rāgāgniṃ dahyase mā punaḥ punaḥ // 3.3 saṃskārāvaratāṃ paśya duḥkha‐ to ’nātmatas tathā / smṛtiṃ kāyagatāṃ kṛtvā nirvedabahulo bhava // 3.4
3）The apparatus of the following quotations of the text is currently in preparation for publication. Y 115b2; Ś 31a8; P 260b3; T 372b19: yathāpīhaikatyasyaivaṃ bhavati, tasmiṃś cātmadeha ātmasamucchraye tasmiṃś ca strīdehe strīsamucchraye nāsti sa ātmā vā sattvo vā upabhoktā vā syād upabhukto vā, saṃskāramātram etad dharmamātram etat pratītyasa‐ mutpannam etat.
4）ŚrBh Gr II 48–61.
5）ŚaG Y 115a6; Ś 31a4; P 260a4. Cf. ŚrBh Gr II: 266.
6）ŚrBh Gr III (1), 74–75: api tu rūpamātram etat kaḍevaramātram etad yatreyaṃ saṃjñā samajñā prajñaptir vyavahāraḥ “śubham” iti vā “aśubham” iti vā. Cf. ŚrBh Gr III (2), 22–23.
7）E 25; Y 116a3; Ś 31b8; P 261b8; T 373a2: praśrabdhakāyaḥ suvimuktacitto hy asaṃskurvan smṛtimān akopyaḥ / ājñāya dharmam avitarkadhyāyī kopaspṛhāstyānadoṣair viyuktaḥ // 4.2 8）E 29; Y 123b5; Ś 39b3; P 278b8; T 378c20: anityā bata saṃskārā utpādavyayadharmiṇaḥ / utpadya hi nirudhyante teṣāṃ vyupaśamaḥ sukham // 15
9）Schmithausen (1987, II: 558–559, n. 1477) translates ātmabhāva as the basis of individual existence, and he states it has several meanings. Matsumoto (2004: 249) adds a definition “我執の 対象的基体＝五蘊.” Cf. Schmithausen (2014: 158–162), Abe (2015: 64).
10）Y 124a1; Ś 39b5; P 279a8; T 379a5: tatra dṛṣṭe dharme parikṣīṇānāgataskandhahetukānāṃ sattvānāṃ yā sarveṇa sarvam anāgatātmabhāvaskandhānabhinirvṛttiḥ, sa eṣāṃ vyupaśamaḥ. sa punar vyupaśamo dvābhyāṃ kāraṇābhyāṃ sukhaḥ, sarvaduḥkhahetunirodhāc ca sarva‐ dauṣṭhulyapratipraśrabdher dṛṣṭadharmasukhavihārataḥ sukhaḥ, āyatyāṃ ca jātijārāvyādhyādi duḥkho vimokṣataḥ.
11）ŚrBh Gr III (2), 32–33, etc. 12）ŚrBh Gr II 48–49.
13）E 33; Y 134a4; P 297a8; T 385c4: cittanimittasya kovidaḥ pravivekasya ca vindate rasam / dhyāyī nipakaḥ pratismṛto bhuṅkte prītisukhaṃ nirāmiṣam // 36
14）ŚrBh Gr II: 56–59.
Abbreviations and Primary Sources
E Enomoto Fumio. “Śarīrārthagāthā: A Collection of Canonical Verses in the Yogācārabhūmi. Part 1: Text.” In Sanskrit-Texte aus dem buddhistischen Kanon:
Neuentdeckungen und Neueditionen: Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, bearb. von Fumio Enomoto, 17–35. Göttingen: Vandenhoeck & Ruprecht, 1989.
ŚaG (Y) YoBh MS (1) Photographs taken by Rāhula Sāṅkṛtyāyana; the photoprints are stored in the Niedersächsische Staats- und Universitätsbibliothek in Göttingen. (2) Photographs taken by Giuseppe Tucci; stored in the Oriental Department of Library of the Istituto Italiano per l’Africa e l’Oriente in Rome.
ŚrBh (Ś) Minzoku Toshokan 民族図書館, and Taishō Daigaku Sōgō Bukkyō Kenkyūjo 大正大学綜合佛教研究所. Yugashijiron Shōmonji Bonbun genbun eiinbon 瑜伽 師 地 論 声 聞 地 梵 文 原 文 影 印 本 . Tokyo: Taishō Daigaku Sōgō Bukkyō Kenkyūjo, 1994.
ŚrBh Gr II Taishō Daigaku Sōgō Bukkyō Kenkyūjo Shōmonji Kenkyūkai 大正大学綜合 佛教研究所声聞地研究会. Yugaron Shōmonji Daini yugasho: Sansukurittogo tekisuto to wayaku 瑜伽論声聞地第二瑜伽処: サンスクリット語テキストと 和訳. Tokyo: Sankibō Busshorin.
ŚrBh Gr III (1) Shōmonji Kenkyūkai 声聞地研究会. “Bonbun Shōmonji (22): Daisan yugasho (1) wayaku, kamon” 梵文声聞地（二十二）: 第三瑜伽処（1）和訳・科文. Taishō Daigaku Sōgō Bukkyō Kenkyūjo nenpō 大正大学綜合佛教研究所年報 30 (2008): 1–79.
ŚrBh Gr III (2) Shōmonji Kenkyūkai 声聞地研究会. “Bonbun Shōmonji (23): Daisan yugasho (2) wayaku, kamon” 梵文声聞地（二十三）: 第三瑜伽処（2）和訳・科文. Taishō Daigaku Sōgō Bukkyō Kenkyūjo nenpō 大正大学綜合佛教研究所年報 31 (2009): 1–81.
Bibliography
Abe Takako. 2015. “Meditation and the Theory of Pratītyasamutpāda in the Śrāvakabhūmi and Other Sources.” Chisan gakuhō 智山学報 78: 55–75.
Delhey, Martin. 2013. “The Yogācārabhūmi Corpus.” In The Foundation for Yoga Practitioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, ed. Ulrich Timme Kragh, 498–561. Harvard Oriental Series 75. Cambridge: Harvard Univeristy Press.
Matsumoto Shirō 松本史朗. 2004. Bukkyō shisō-ron 仏教思想論. Tokyo: Daizō Shuppan.
Schmithausen, Lambert. 1987. Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy. 2 vols. Tokyo: International Institute for Buddhist Studies. ———. 2014. The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections. Tokyo: International
Institute for Buddhist Studies.
Key words Śarīrārthagāthā, Cintāmayībhūmi, Yogācārabhūmi, Śrāvakabhūmi, ātmabhāva
pay more attention to the transformation of ātmabhāva by the practice of them. I thank Dr. Martin Delhey who showed me the digital copies of Giuseppe Tucci’s photographs of the YoBh manuscript.
Notes
1）Regarding the previous studies on the manuscripts of the Cintāmayībhūmi, see Delhey (2013). 2）E 25; Y 115a5; Ś 31a3; P 259b8; T 372a26: aśubhāṃ bhāvaya sadā tvam ekāgraḥ susamāhitaḥ / nirvāpayāśu rāgāgniṃ dahyase mā punaḥ punaḥ // 3.3 saṃskārāvaratāṃ paśya duḥkha‐ to ’nātmatas tathā / smṛtiṃ kāyagatāṃ kṛtvā nirvedabahulo bhava // 3.4
3）The apparatus of the following quotations of the text is currently in preparation for publication. Y 115b2; Ś 31a8; P 260b3; T 372b19: yathāpīhaikatyasyaivaṃ bhavati, tasmiṃś cātmadeha ātmasamucchraye tasmiṃś ca strīdehe strīsamucchraye nāsti sa ātmā vā sattvo vā upabhoktā vā syād upabhukto vā, saṃskāramātram etad dharmamātram etat pratītyasa‐ mutpannam etat.
4）ŚrBh Gr II 48–61.
5）ŚaG Y 115a6; Ś 31a4; P 260a4. Cf. ŚrBh Gr II: 266.
6）ŚrBh Gr III (1), 74–75: api tu rūpamātram etat kaḍevaramātram etad yatreyaṃ saṃjñā samajñā prajñaptir vyavahāraḥ “śubham” iti vā “aśubham” iti vā. Cf. ŚrBh Gr III (2), 22–23.
7）E 25; Y 116a3; Ś 31b8; P 261b8; T 373a2: praśrabdhakāyaḥ suvimuktacitto hy asaṃskurvan smṛtimān akopyaḥ / ājñāya dharmam avitarkadhyāyī kopaspṛhāstyānadoṣair viyuktaḥ // 4.2 8）E 29; Y 123b5; Ś 39b3; P 278b8; T 378c20: anityā bata saṃskārā utpādavyayadharmiṇaḥ / utpadya hi nirudhyante teṣāṃ vyupaśamaḥ sukham // 15
9）Schmithausen (1987, II: 558–559, n. 1477) translates ātmabhāva as the basis of individual existence, and he states it has several meanings. Matsumoto (2004: 249) adds a definition “我執の 対象的基体＝五蘊.” Cf. Schmithausen (2014: 158–162), Abe (2015: 64).
10）Y 124a1; Ś 39b5; P 279a8; T 379a5: tatra dṛṣṭe dharme parikṣīṇānāgataskandhahetukānāṃ sattvānāṃ yā sarveṇa sarvam anāgatātmabhāvaskandhānabhinirvṛttiḥ, sa eṣāṃ vyupaśamaḥ. sa punar vyupaśamo dvābhyāṃ kāraṇābhyāṃ sukhaḥ, sarvaduḥkhahetunirodhāc ca sarva‐ dauṣṭhulyapratipraśrabdher dṛṣṭadharmasukhavihārataḥ sukhaḥ, āyatyāṃ ca jātijārāvyādhyādi duḥkho vimokṣataḥ.
11）ŚrBh Gr III (2), 32–33, etc. 12）ŚrBh Gr II 48–49.
13）E 33; Y 134a4; P 297a8; T 385c4: cittanimittasya kovidaḥ pravivekasya ca vindate rasam / dhyāyī nipakaḥ pratismṛto bhuṅkte prītisukhaṃ nirāmiṣam // 36
14）ŚrBh Gr II: 56–59.
Abbreviations and Primary Sources
E Enomoto Fumio. “Śarīrārthagāthā: A Collection of Canonical Verses in the Yogācārabhūmi. Part 1: Text.” In Sanskrit-Texte aus dem buddhistischen Kanon:
Neuentdeckungen und Neueditionen: Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, bearb. von Fumio Enomoto, 17–35. Göttingen: Vandenhoeck & Ruprecht, 1989.
ŚaG (Y) YoBh MS (1) Photographs taken by Rāhula Sāṅkṛtyāyana; the photoprints are stored in the Niedersächsische Staats- und Universitätsbibliothek in Göttingen. (2) Photographs taken by Giuseppe Tucci; stored in the Oriental Department of Library of the Istituto Italiano per l’Africa e l’Oriente in Rome.
ŚrBh (Ś) Minzoku Toshokan 民族図書館, and Taishō Daigaku Sōgō Bukkyō Kenkyūjo 大正大学綜合佛教研究所. Yugashijiron Shōmonji Bonbun genbun eiinbon 瑜伽 師 地 論 声 聞 地 梵 文 原 文 影 印 本 . Tokyo: Taishō Daigaku Sōgō Bukkyō Kenkyūjo, 1994.
ŚrBh Gr II Taishō Daigaku Sōgō Bukkyō Kenkyūjo Shōmonji Kenkyūkai 大正大学綜合 佛教研究所声聞地研究会. Yugaron Shōmonji Daini yugasho: Sansukurittogo tekisuto to wayaku 瑜伽論声聞地第二瑜伽処: サンスクリット語テキストと 和訳. Tokyo: Sankibō Busshorin.
ŚrBh Gr III (1) Shōmonji Kenkyūkai 声聞地研究会. “Bonbun Shōmonji (22): Daisan yugasho (1) wayaku, kamon” 梵文声聞地（二十二）: 第三瑜伽処（1）和訳・科文. Taishō Daigaku Sōgō Bukkyō Kenkyūjo nenpō 大正大学綜合佛教研究所年報 30 (2008): 1–79.
ŚrBh Gr III (2) Shōmonji Kenkyūkai 声聞地研究会. “Bonbun Shōmonji (23): Daisan yugasho (2) wayaku, kamon” 梵文声聞地（二十三）: 第三瑜伽処（2）和訳・科文. Taishō Daigaku Sōgō Bukkyō Kenkyūjo nenpō 大正大学綜合佛教研究所年報 31 (2009): 1–81.
Bibliography
Abe Takako. 2015. “Meditation and the Theory of Pratītyasamutpāda in the Śrāvakabhūmi and Other Sources.” Chisan gakuhō 智山学報 78: 55–75.
Delhey, Martin. 2013. “The Yogācārabhūmi Corpus.” In The Foundation for Yoga Practitioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, ed. Ulrich Timme Kragh, 498–561. Harvard Oriental Series 75. Cambridge: Harvard Univeristy Press.
Matsumoto Shirō 松本史朗. 2004. Bukkyō shisō-ron 仏教思想論. Tokyo: Daizō Shuppan.
Schmithausen, Lambert. 1987. Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy. 2 vols. Tokyo: International Institute for Buddhist Studies. ———. 2014. The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections. Tokyo: International
Institute for Buddhist Studies.
Key words Śarīrārthagāthā, Cintāmayībhūmi, Yogācārabhūmi, Śrāvakabhūmi, ātmabhāva
