On the Bhūmi Theory in the Bodhisattvabhūmi
Vo Thi Van Anh
0. Introduction
The stages of practice or “bhūmi theory” of Mahāyāna Buddhism are conventionally understood to be the ten bhūmis expounded in the Daśabhūmika-sūtra (DBS). However, the theory found within the Bodhisattvabhūmi (BBh) of the Yogācāra School cannot make the same claim. The rationale is that there are two kinds of bhūmis within the BBh, which are the bhūmis preached in the Vihāra-paṭala and also in the Bhūmi-paṭala.
Furthermore, it is well known that within the ten stages, the Yogācāra School views the first bhūmi as the most important stage, while the DBS does not.1) To clarify the question of why the Yogācāra school regards the first bhūmi to be the most important, the bhūmi theory within the BBh must be further investigated. This essay sets out to provide a background to the early Yogācāra School’s bhūmi theory in order to help answer this question.
1. Overview of the Two Kinds of Bhūmi Theory in the BBh
The bhūmi theory of the BBh is known through the bhūmis that are presented in the II.4 paṭala and the III.3 Bhūmi-paṭala. As previous studies have shown, the Vihāra-paṭala contains the Yogācāra School’s bhūmi theory, which builds upon the basis of the DBS. In other words, by interpreting the DBS, we find that the Vihāra-paṭala preaches thirteen stages corresponding to the ten bhūmis. We also discover in the Bhūmi-paṭala of the same text, that the stages in the Vihāra-paṭala are condensed into seven stages.2)
In summary, found within the BBh are two kinds of Bhūmi theories that are preached in the Bhūmi-paṭala and in the Vihāra-paṭala. Although there is a problem specifically related to the formation of the BBh, the most notable point is that, by comparing Vihāra-paṭala’s stages theory to the seven-stage theory, we can find that the
pramuditā-（212） Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017
bhūmi is equivalent to śuddhādhyāśaya-bhūmi.3) With this point in mind, we expect to discover the theoretical background thought as to why the early Yogācāra School regards the first bhūmi to be the most important stage, by investigating the śuddhādhyāśaya-bhūmi, which will be further discussed in section 3 below.
2. The Mainstream Bhūmi Theory in the BBh
With two bhūmi theories in the Vihāra-paṭala and the Bhūmi-paṭala mentioned above, how should one grasp the Bhūmi theory in the BBh? We discover, when we examine other chapters of the BBh, excluding the Vihāra-paṭala, that the names of the ten bhūmis do not appear. On the other hand, the names of the seven bhūmis preached in the Bhūmi-paṭala can be found scattered throughout the text of the BBh. The table below shows typical examples of these names:
Paṭala The context Names of bhūmis
I.6 Paripāka- Six kinds of bodhisattvas who mature (emancipate) sentient beings (paripācaka)
adhimukticaryā-, śuddhādhyāśaya-, caryāpratipatti-, niyatā-, niyatacaryā-, niṣṭhāgamana-I.18 Bodhisattvaguṇa- In explaining (3) (4) (5) of the
five kinds of prayoga adhimukticaryā-,śuddhādhyāśaya-, caryāpratipatti-, niyatā-, niyatacaryā-, niṣṭhāgamana-In explaining āśayamahatva of
the seven kinds of Mahāyāna-mahattva
after passing over adhimukti-caryā bhūmi, entering to śuddhādhyāśaya-bhūmi Bhūmis that correspond with ten
kinds of bodhisattva gotra- (1), avatāra (2),śuddhādhyāśaya- (3) (4), niṣṭhāgamana- (5) (6) (9) (10), niyatā-, niyatacaryā- (7) (8) II.3 Adhyāśaya- In explaining of the 11th–13th of
15 adhyāśayas adhimukticaryā-,śuddhādhyāśaya-, until niṣṭhāgamana-III.5 Lakṣaṇānuvyañjana- The stages in which bodhisattva
attained vyañjana-lakṣaṇa step by step
gotra-, adhimukticaryā-, śuddhādhyāśaya-, and other upper bhūmis
The bhūmis that have been summarized in the above table belong to the bhūmi
On the Bhūmi Theory in the Bodhisattvabhūmi
Vo Thi Van Anh
0. Introduction
The stages of practice or “bhūmi theory” of Mahāyāna Buddhism are conventionally understood to be the ten bhūmis expounded in the Daśabhūmika-sūtra (DBS). However, the theory found within the Bodhisattvabhūmi (BBh) of the Yogācāra School cannot make the same claim. The rationale is that there are two kinds of bhūmis within the BBh, which are the bhūmis preached in the Vihāra-paṭala and also in the Bhūmi-paṭala.
Furthermore, it is well known that within the ten stages, the Yogācāra School views the first bhūmi as the most important stage, while the DBS does not.1) To clarify the question of why the Yogācāra school regards the first bhūmi to be the most important, the bhūmi theory within the BBh must be further investigated. This essay sets out to provide a background to the early Yogācāra School’s bhūmi theory in order to help answer this question.
1. Overview of the Two Kinds of Bhūmi Theory in the BBh
The bhūmi theory of the BBh is known through the bhūmis that are presented in the II.4 paṭala and the III.3 Bhūmi-paṭala. As previous studies have shown, the Vihāra-paṭala contains the Yogācāra School’s bhūmi theory, which builds upon the basis of the DBS. In other words, by interpreting the DBS, we find that the Vihāra-paṭala preaches thirteen stages corresponding to the ten bhūmis. We also discover in the Bhūmi-paṭala of the same text, that the stages in the Vihāra-paṭala are condensed into seven stages.2)
In summary, found within the BBh are two kinds of Bhūmi theories that are preached in the Bhūmi-paṭala and in the Vihāra-paṭala. Although there is a problem specifically related to the formation of the BBh, the most notable point is that, by comparing Vihāra-paṭala’s stages theory to the seven-stage theory, we can find that the
pramuditā-bhūmi is equivalent to śuddhādhyāśaya-pramuditā-bhūmi.3) With this point in mind, we expect to discover the theoretical background thought as to why the early Yogācāra School regards the first bhūmi to be the most important stage, by investigating the śuddhādhyāśaya-bhūmi, which will be further discussed in section 3 below.
2. The Mainstream Bhūmi Theory in the BBh
With two bhūmi theories in the Vihāra-paṭala and the Bhūmi-paṭala mentioned above, how should one grasp the Bhūmi theory in the BBh? We discover, when we examine other chapters of the BBh, excluding the Vihāra-paṭala, that the names of the ten bhūmis do not appear. On the other hand, the names of the seven bhūmis preached in the Bhūmi-paṭala can be found scattered throughout the text of the BBh. The table below shows typical examples of these names:
Paṭala The context Names of bhūmis
I.6 Paripāka- Six kinds of bodhisattvas who mature (emancipate) sentient beings (paripācaka)
adhimukticaryā-, śuddhādhyāśaya-, caryāpratipatti-, niyatā-, niyatacaryā-, niṣṭhāgamana-I.18 Bodhisattvaguṇa- In explaining (3) (4) (5) of the
five kinds of prayoga adhimukticaryā-,śuddhādhyāśaya-, caryāpratipatti-, niyatā-, niyatacaryā-, niṣṭhāgamana-In explaining āśayamahatva of
the seven kinds of Mahāyāna-mahattva
after passing over adhimukti-caryā bhūmi, entering to śuddhādhyāśaya-bhūmi Bhūmis that correspond with ten
kinds of bodhisattva gotra- (1), avatāra (2),śuddhādhyāśaya- (3) (4), niṣṭhāgamana- (5) (6) (9) (10), niyatā-, niyatacaryā- (7) (8) II.3 Adhyāśaya- In explaining of the 11th–13th of
15 adhyāśayas adhimukticaryā-,śuddhādhyāśaya-, until niṣṭhāgamana-III.5 Lakṣaṇānuvyañjana- The stages in which bodhisattva
attained vyañjana-lakṣaṇa step by step
gotra-, adhimukticaryā-, śuddhādhyāśaya-, and other upper bhūmis
theory of the paṭala. This means that the bhūmi theory system of the Bhūmi-paṭala was frequently used within the BBh, whereas the names of the bhūmi theory of the Vihāra-paṭala cannot be found. Keeping this point in mind, we infer that the seven-bhūmi theory of the Bhūmi-paṭala is deeply rooted within the BBh.
Furthermore, some of the names of the seven bhūmis can be found within the Mahāyānasūtrālaṅkāra XIX.63 and also in other texts as well. Specifically, the names of (a) ādhimokṣika (the one who practises with faith and understanding), (b) śuddhādhyāśayika (the one who practises with pure intention) of the bodhisattva-pañca-pudgala theory seems to be similar to the (a) adhimokṣa-bhūmi (the stage of faith and understanding), and (b) śuddhādhyāśaya-bhūmi (the stage of pure intention) of the seven-bhūmi theory of the Bhūmi-paṭala. It must be understood that at the time of Maitreya’s śāstras, the names of two of these stages had been popularly transmitted. We also discover that the names of adhimokṣa-bhūmi and śuddhādhyāśaya-bhūmi are the ones which can be found in the bhūmi theory of *Vajra-prajñāpāramitā-śāstra (Chi. Jingang bore lun 金剛般若論) or Dasheng qixin lun 大乗起信論 (Awakening of faith in Mahāyāna) as well. In general, among the different lineages of bhūmi theory, the two names of adhimokṣa-bhūmi and śuddhādhyāśaya-bhūmi seem to be the most common. This implies that these were two very common bhūmi names within certain traditions at that time.
3. The Śuddhādhyāśaya-bhūmi’s Meaning
As mentioned above, in relation to the positioning of the śuddhādhyāśaya-bhūmi, as the first bhūmi (pramuditā-bhūmi), it is neccessary to clarify what the meaning of the śuddhādhyāśaya-bhūmi is. We must first begin by understanding that the term śuddhādhyāśaya is associated with adhyāśaya. Previous researchers have pointed out that adhyāśaya is an important term found in Mahāyāna sūtras.4) It is also used in the context of defining the bodhisattva and often implying the bodhisattva’s intentions.5) Concerning the meaning of śuddhādhyāśaya-bhūmi, the *Vajra-prajñāpāramitā-śāstra defines it as an “experience of the path / the truth” (証道住処是浄心地, T no. 1510, 25: 759a12). In other words, it is considered that the śuddhādhyāśaya-bhūmi is one of the key stages found on the path of the bodhisattva progressing towards Buddhahood. The contextual meaning of śuddhādhyāśaya-bhūmi within the BBh is defined as follows.
（214） On the Bhūmi Theory in the Bodhisattvabhūmi（Vo）
To begin with, in the BBh-I.17 Bodhipakṣa-paṭala,6) we find that there are two important terms: anadhyāśayaśuddha (unpurified intention / spirituality) and adṛṣṭa-satya (unseen truth). These two terms are found side-by-side. They denote individuals who have yet to obtain the holy stage (enlightenment) within Mahāyāna and in Śrāvakayāna. As is well known, dṛṣṭa-satya means the first holy (ārya) stage or, in other words, seeing the catur-satya or seeing the mārga in śrāvaka’s practice. Due to the word anadhyāśayaśuddha being used alongside adṛṣṭa-satya, the word adhyāśayaśuddha (= śuddhādhyāśaya) should also be understood to refer to the first ārya stage in bodhisattvic practice.
Since the term śuddhādhyāśaya-bhūmi is used to describe the first stage of the bodhisattva’s path, it is also found scattered throughout the BBh. For example, in the III.5 Lakṣaṇānuvyañjana-paṭala,7) it is used to describe the ripening of practice on the bodhisattvic path. Upon achieving the śuddhādhyāśaya-bhūmi stage, one obtains the first auspicious signs of a bodhisattva.
In summary, in the BBh, the śuddhādhyāśaya-bhūmi is the stage of first acquisition, whereby one enters the holy stages of the bodhisattva from the level of an ordinary person, just like the path of the śrāvaka’s practice. And, we need to keep in mind that the śuddhādhyāśaya-bhūmi mentioned above is the stage that belongs to the seven-bhūmi system. In these cases, the stage system of DBS cannot be seen.
Incidentally, in some cases in Mahāyāna scriptures, the term śuddhādhyāśaya is found to have the same meaning as adhyāśaya, but within the BBh these two terms are clearly distinguished as separate. In the case of the bodhisattva, śuddhādhyāśaya means the first stage of obtaining enlightenment or becoming a real bodhisattva. It can then be contested that śuddhādhyāśaya plays a pivotal role within the practice-stage theory of the Yogācāra School, because it is used as the first ārya stage of the bodhisattva. With this background of the śuddhādhyāśaya, the Yogācāra School places the śuddhādhyāśaya as the first bhūmi, making it an important stage within its stage system.
4. Concluding Remarks
Our investigation in this essay suggests that the bhūmis found in the BBh cannot be asserted to be the bhūmi theory of the DBS, because there are two separate bhūmi
theory of the paṭala. This means that the bhūmi theory system of the Bhūmi-paṭala was frequently used within the BBh, whereas the names of the bhūmi theory of the Vihāra-paṭala cannot be found. Keeping this point in mind, we infer that the seven-bhūmi theory of the Bhūmi-paṭala is deeply rooted within the BBh.
Furthermore, some of the names of the seven bhūmis can be found within the Mahāyānasūtrālaṅkāra XIX.63 and also in other texts as well. Specifically, the names of (a) ādhimokṣika (the one who practises with faith and understanding), (b) śuddhādhyāśayika (the one who practises with pure intention) of the bodhisattva-pañca-pudgala theory seems to be similar to the (a) adhimokṣa-bhūmi (the stage of faith and understanding), and (b) śuddhādhyāśaya-bhūmi (the stage of pure intention) of the seven-bhūmi theory of the Bhūmi-paṭala. It must be understood that at the time of Maitreya’s śāstras, the names of two of these stages had been popularly transmitted. We also discover that the names of adhimokṣa-bhūmi and śuddhādhyāśaya-bhūmi are the ones which can be found in the bhūmi theory of *Vajra-prajñāpāramitā-śāstra (Chi. Jingang bore lun 金剛般若論) or Dasheng qixin lun 大乗起信論 (Awakening of faith in Mahāyāna) as well. In general, among the different lineages of bhūmi theory, the two names of adhimokṣa-bhūmi and śuddhādhyāśaya-bhūmi seem to be the most common. This implies that these were two very common bhūmi names within certain traditions at that time.
3. The Śuddhādhyāśaya-bhūmi’s Meaning
As mentioned above, in relation to the positioning of the śuddhādhyāśaya-bhūmi, as the first bhūmi (pramuditā-bhūmi), it is neccessary to clarify what the meaning of the śuddhādhyāśaya-bhūmi is. We must first begin by understanding that the term śuddhādhyāśaya is associated with adhyāśaya. Previous researchers have pointed out that adhyāśaya is an important term found in Mahāyāna sūtras.4) It is also used in the context of defining the bodhisattva and often implying the bodhisattva’s intentions.5) Concerning the meaning of śuddhādhyāśaya-bhūmi, the *Vajra-prajñāpāramitā-śāstra defines it as an “experience of the path / the truth” (証道住処是浄心地, T no. 1510, 25: 759a12). In other words, it is considered that the śuddhādhyāśaya-bhūmi is one of the key stages found on the path of the bodhisattva progressing towards Buddhahood. The contextual meaning of śuddhādhyāśaya-bhūmi within the BBh is defined as follows.
To begin with, in the BBh-I.17 Bodhipakṣa-paṭala,6) we find that there are two important terms: anadhyāśayaśuddha (unpurified intention / spirituality) and adṛṣṭa-satya (unseen truth). These two terms are found side-by-side. They denote individuals who have yet to obtain the holy stage (enlightenment) within Mahāyāna and in Śrāvakayāna. As is well known, dṛṣṭa-satya means the first holy (ārya) stage or, in other words, seeing the catur-satya or seeing the mārga in śrāvaka’s practice. Due to the word anadhyāśayaśuddha being used alongside adṛṣṭa-satya, the word adhyāśayaśuddha (= śuddhādhyāśaya) should also be understood to refer to the first ārya stage in bodhisattvic practice.
Since the term śuddhādhyāśaya-bhūmi is used to describe the first stage of the bodhisattva’s path, it is also found scattered throughout the BBh. For example, in the III.5 Lakṣaṇānuvyañjana-paṭala,7) it is used to describe the ripening of practice on the bodhisattvic path. Upon achieving the śuddhādhyāśaya-bhūmi stage, one obtains the first auspicious signs of a bodhisattva.
In summary, in the BBh, the śuddhādhyāśaya-bhūmi is the stage of first acquisition, whereby one enters the holy stages of the bodhisattva from the level of an ordinary person, just like the path of the śrāvaka’s practice. And, we need to keep in mind that the śuddhādhyāśaya-bhūmi mentioned above is the stage that belongs to the seven-bhūmi system. In these cases, the stage system of DBS cannot be seen.
Incidentally, in some cases in Mahāyāna scriptures, the term śuddhādhyāśaya is found to have the same meaning as adhyāśaya, but within the BBh these two terms are clearly distinguished as separate. In the case of the bodhisattva, śuddhādhyāśaya means the first stage of obtaining enlightenment or becoming a real bodhisattva. It can then be contested that śuddhādhyāśaya plays a pivotal role within the practice-stage theory of the Yogācāra School, because it is used as the first ārya stage of the bodhisattva. With this background of the śuddhādhyāśaya, the Yogācāra School places the śuddhādhyāśaya as the first bhūmi, making it an important stage within its stage system.
4. Concluding Remarks
Our investigation in this essay suggests that the bhūmis found in the BBh cannot be asserted to be the bhūmi theory of the DBS, because there are two separate bhūmi
theories, namely, the Vihāra-paṭala and Bhūmi-paṭala. In our investigation in section 2 we confirmed that the seven-bhūmi theory of the Bhūmi-paṭala is the mainstream of thought throughout the entire BBh. Among the seven bhūmis, we find śuddhādhyāśaya-bhūmi utilized in the Mahāyāna tradition, closely connected to the bodhisattva’s meaning. Our investigation in section 3 also reveals that the term śuddhādhyāśaya is used as the first ārya bhūmi of the bodhisattva, identical to the use of the term dṛṣṭa-satya of śrāvaka. It can be concluded that this special positioning of the śuddhādhyāśaya-bhūmi is one of the background theories for understanding the practice-stage theory of the Yogācāra School.
Notes
1）In the DBS, the seventh bhūmi is the most important of the ten stages (cf. Okayama 1976, inter alia). I discuss this problem in an upcoming article.
2）We can find this in the beginning of the Bhūmi-paṭala. Cf. BBh, Dutt 253, Wo 367, Isoda 254– 256, T no. 1579, 30: 564c28–565a10. See also Yamada 1959 in detail.
3）Based on the Bhūmi-paṭala (cf. note 2). Its content can be summarized as follows:
Vihāra-paṭala Bhūmi-paṭala
1. 種姓住 gotra-vihāra 1. 種姓地 gotra-bhūmi
2. 勝解行住 adhimukti-caryā- 2. 勝解行地
adhimukticaryā-1. 歓喜 pramuditā 3. 極歓喜住 pramuditā- 3. 浄勝意楽地
śuddhādhyāśaya-2. 離垢 vimalā 4. 増上戒住 adhiśīla-4. 行正行地 caryāpratipatti-3. 発光 prabhākarī 5. 増上心住 adhicitta-4. 焰慧 arciṣmatī 6. 覚分相応増上慧住（…）adhiprajñā-5. 難勝 sudurjayā 7. 諸諦相応増上慧住（…）adhiprajñā-6. 現前 abhimukhī 8.
縁起流転止息相応増上慧住（…）adhiprajñā-7. 遠行 dūraṃgamā 9. 有功用無相住 sābhogo
nirnimitto-8. 不動 acalā 10. 無功用無相住 anābhogo nirnimitto- 5. 決定地
niyatā-9. 善慧 sādhumatī 11. 無碍解住 pratisaṃvid- 6. 決定行地
niyatacaryā-10. 法雲 dharmameghā 12. 最上住
paramo-7. 到究竟地 niṣṭhāgamana-13. 如来住
tathāgata- 4）In the Mahāyāna scriptures system, namely in the Huayan, the Pure Land, and so on, the word “adhyāśaya” is frequently used (cf. Kagawa 1970; Nōnin 1990, inter alia). Furthermore, in the BBh and the Mahāyānasūtrālaṅkāra, the adhyāśaya is one of Mahāyāna’s seven mahattvas.
5）For example, in the *Mahāvibhāṣā-śāstra (Chi. Da piposha lun 大毘婆沙論), the word zengshang （216） On the Bhūmi Theory in the Bodhisattvabhūmi（Vo）
yiyao 増上意楽 was used to define the bodhisattva (cf. T no. 1545, 27: 887a27–b2)．And, as is well
known, this word zengshang yiyao was usually translated from the word adhyāśaya by Xuanzang 玄 奘.
6）Cf. BBh-I.17, Dutt 190–191, Wo 281, T no. 1579, 30: 545a1.
7）Cf. (a): Dutt 260, Wo 377, Isoda 300, T no. 1579, 30: 567a23–b1; (b): Dutt 263–264, Wo 382, Isoda 323–324, T no. 1579, 30: 568b16–21.
Primary Sources and Abbreviations BBh
Wo Bodhisattvabhūmi. Edited by Unrai Wogihara. Tokyo: Sankibo Press,
1936. Repr., 1971.
Dutt Bodhisattvabhūmi. Edited by Nalinaksha Dutt. Patna: K. P. Jayaswal
Research Institute, 1966.
Isoda Zuihō, kukyō, shidai Yugasho 随法・究竟・次第瑜伽処. Ed. Isoda
Hirofumi 磯田煕文 and Furusaka Kōichi 古坂紘一. Kyoto: Hōzōkan, 1995.
Mahāyānasūtrālaṅkārabhāṣya Edited by Sylvain Lévi. Paris: Honoré Champion, 1907, Reprint,
Kyoto: Rinsen Book, 1983.
Vajra-prajñāpāramitā-śāstra Jingang bore lun 金剛般若論. T no. 1510, vol. 25. Dasheng qixin lun 大乗起信論 T no. 1666, vol. 32.
Secondary Sources
Kagawa Takao 香川孝雄. 1970. “Jōdokyō-teki ningen keisei: adhyāśaya (shinjin) ni tsuite” 浄土教 的人間形成: adhyāśaya（深心）について. Nihon Bukkyōgakkai nenpō 日本仏教学会年報 36: 85–101.
Nōnin Masaaki 能仁正顕. 1990. “adhyāśaya no gainen” adhyāśaya の概念. IBK 38 (2): 287–291. Okayama Hajime 丘山新. 1976. “Jūjikyō no shisō-teki kenkyū: Jūji no kessetsuten”「十地経」の思
想的研究: 十地の結節点. IBK 25 (1): 154–155.
Yamada Ryūjō 山田龍城. 1959. Daijō Bukkyō seiritsuron josetsu 大乗仏教成立論序説. Kyoto: Heirakuji Shoten.
Key words bhūmi, practice theory, adhyāśaya, śuddhādhyāśaya, pramuditā
（PhD Candidate, Ryukoku University） On the Bhūmi Theory in the Bodhisattvabhūmi（Vo） （217）
theories, namely, the Vihāra-paṭala and Bhūmi-paṭala. In our investigation in section 2 we confirmed that the seven-bhūmi theory of the Bhūmi-paṭala is the mainstream of thought throughout the entire BBh. Among the seven bhūmis, we find śuddhādhyāśaya-bhūmi utilized in the Mahāyāna tradition, closely connected to the bodhisattva’s meaning. Our investigation in section 3 also reveals that the term śuddhādhyāśaya is used as the first ārya bhūmi of the bodhisattva, identical to the use of the term dṛṣṭa-satya of śrāvaka. It can be concluded that this special positioning of the śuddhādhyāśaya-bhūmi is one of the background theories for understanding the practice-stage theory of the Yogācāra School.
Notes
1）In the DBS, the seventh bhūmi is the most important of the ten stages (cf. Okayama 1976, inter alia). I discuss this problem in an upcoming article.
2）We can find this in the beginning of the Bhūmi-paṭala. Cf. BBh, Dutt 253, Wo 367, Isoda 254– 256, T no. 1579, 30: 564c28–565a10. See also Yamada 1959 in detail.
3）Based on the Bhūmi-paṭala (cf. note 2). Its content can be summarized as follows:
Vihāra-paṭala Bhūmi-paṭala
1. 種姓住 gotra-vihāra 1. 種姓地 gotra-bhūmi
2. 勝解行住 adhimukti-caryā- 2. 勝解行地
adhimukticaryā-1. 歓喜 pramuditā 3. 極歓喜住 pramuditā- 3. 浄勝意楽地
śuddhādhyāśaya-2. 離垢 vimalā 4. 増上戒住 adhiśīla-4. 行正行地 caryāpratipatti-3. 発光 prabhākarī 5. 増上心住 adhicitta-4. 焰慧 arciṣmatī 6. 覚分相応増上慧住（…）adhiprajñā-5. 難勝 sudurjayā 7. 諸諦相応増上慧住（…）adhiprajñā-6. 現前 abhimukhī 8.
縁起流転止息相応増上慧住（…）adhiprajñā-7. 遠行 dūraṃgamā 9. 有功用無相住 sābhogo
nirnimitto-8. 不動 acalā 10. 無功用無相住 anābhogo nirnimitto- 5. 決定地
niyatā-9. 善慧 sādhumatī 11. 無碍解住 pratisaṃvid- 6. 決定行地
niyatacaryā-10. 法雲 dharmameghā 12. 最上住
paramo-7. 到究竟地 niṣṭhāgamana-13. 如来住
tathāgata- 4）In the Mahāyāna scriptures system, namely in the Huayan, the Pure Land, and so on, the word “adhyāśaya” is frequently used (cf. Kagawa 1970; Nōnin 1990, inter alia). Furthermore, in the BBh and the Mahāyānasūtrālaṅkāra, the adhyāśaya is one of Mahāyāna’s seven mahattvas.
5）For example, in the *Mahāvibhāṣā-śāstra (Chi. Da piposha lun 大毘婆沙論), the word zengshang
yiyao 増上意楽 was used to define the bodhisattva (cf. T no. 1545, 27: 887a27–b2)．And, as is well
known, this word zengshang yiyao was usually translated from the word adhyāśaya by Xuanzang 玄 奘.
6）Cf. BBh-I.17, Dutt 190–191, Wo 281, T no. 1579, 30: 545a1.
7）Cf. (a): Dutt 260, Wo 377, Isoda 300, T no. 1579, 30: 567a23–b1; (b): Dutt 263–264, Wo 382, Isoda 323–324, T no. 1579, 30: 568b16–21.
Primary Sources and Abbreviations BBh
Wo Bodhisattvabhūmi. Edited by Unrai Wogihara. Tokyo: Sankibo Press,
1936. Repr., 1971.
Dutt Bodhisattvabhūmi. Edited by Nalinaksha Dutt. Patna: K. P. Jayaswal
Research Institute, 1966.
Isoda Zuihō, kukyō, shidai Yugasho 随法・究竟・次第瑜伽処. Ed. Isoda
Hirofumi 磯田煕文 and Furusaka Kōichi 古坂紘一. Kyoto: Hōzōkan, 1995.
Mahāyānasūtrālaṅkārabhāṣya Edited by Sylvain Lévi. Paris: Honoré Champion, 1907, Reprint,
Kyoto: Rinsen Book, 1983.
Vajra-prajñāpāramitā-śāstra Jingang bore lun 金剛般若論. T no. 1510, vol. 25. Dasheng qixin lun 大乗起信論 T no. 1666, vol. 32.
Secondary Sources
Kagawa Takao 香川孝雄. 1970. “Jōdokyō-teki ningen keisei: adhyāśaya (shinjin) ni tsuite” 浄土教 的人間形成: adhyāśaya（深心）について. Nihon Bukkyōgakkai nenpō 日本仏教学会年報 36: 85–101.
Nōnin Masaaki 能仁正顕. 1990. “adhyāśaya no gainen” adhyāśaya の概念. IBK 38 (2): 287–291. Okayama Hajime 丘山新. 1976. “Jūjikyō no shisō-teki kenkyū: Jūji no kessetsuten”「十地経」の思
想的研究: 十地の結節点. IBK 25 (1): 154–155.
Yamada Ryūjō 山田龍城. 1959. Daijō Bukkyō seiritsuron josetsu 大乗仏教成立論序説. Kyoto: Heirakuji Shoten.
Key words bhūmi, practice theory, adhyāśaya, śuddhādhyāśaya, pramuditā
