Vol.66 , No.3(2018)021Vo Thi Van Anh「瑜伽行派と『十地経』との関係――入正性離生の用語を通して――」

The Relationship between the Yogācāra School and

the Daśabhūmikasūtra through the Term

Samyaktvanyāmāvakrānti

V

Thi Van Anh

0. Introduction

Since early Buddhism, the term samyaktvanyāmāvakrānti or nyāmāvakrānti/ -niyāma-/

-ni-yama- (joining the group of those who are rightly resolute/入正性離生/決定) has been used

routinely to indicate reaching the first holy stage beyond the ordinary.1) _{As we show below,}

in the Yogācāra school, the nyāmāvakrānti is an alias for the first of the ten stages of the

Daśabhūmikasūtra (DBS). This study sets out to clarify the nyāmāvakrānti in the Yogācāra

school. Through this investigation, we attempt to provide a new understanding of the rela-tionship between the Yogācāra school and the DBS.

1. The [

Samyaktva]nyāmāvakrānti in the Context of

Ś

rāvaka s Bhūmi

The above-mentioned meaning of nyāmāvakrānti can be found in the Bodhisattvabhūmi (BBh). It appears in the context contrasting the bodhisattva s bhūmi theory with the

śrāvaka s bhūmi theory.2) _{The following table summarizes the content:}

10 stages of DBS 12 stages of Bodhisattva The stages of Śrāvaka 1 gotra-vihāra svagotravihāra

2 adhimukticaryā nyāmāvakrāntiprayogavihāra 1 pramuditā 3 pramudita nyāmāvakrāntivihāra

2 vimalā 4 adhiśīla uttari-āsravakṣaya-avetyaprasādalābhina-āryakāntādhiśīlavihāra

3 prabhākarī 5 adhicitta adhiśīla-niśrityādhicittaśikṣānirhāravihāra 4 arciṣmatī 6 bodhipakṣapratisaṃyuktādhiprajñā pratilabdhasatyajñānādhipraśikṣāvihāra 5 sudurjayā 7 satya-pratisaṃyuktādhiprajñā

6 abhimukhī 8 pratītyasamutpādapravṛttipratisaṃy uktādhiprajñā

7 dūraṃgamā 9 sābhisaṃskāra-sābhoga-nirnimitta suvicāritajñeyasyānimittasamādhiprayogavihāra 8 acalā 10 anabhisaṃskārānābhoga-nirnimitta pariniṣpanna-nirnimitta-vihāra

9 sādhumatī 11 pratisaṃvid vyutthita-vimuktyāyatanavihāra 10 dharmameghā 12 parama sarvākārārhatvavihāra

This is a part of the end of the Vihāra-paṭala in the BBh, a chapter which explains the ten

bhūmis (stages) of the DBS. From this description, we ascertain that nyāmāvakrānti is

originally a practice stage of the śrāvaka stages.

Further from this table the follow two points should be noted here. First, the two stages of nyāmāvakrāntiprayogavihāra and nyāmāvakrāntivihāra are translated into chinese as at-taining the highest worldly meditative state (得世間第一法) and atat-taining tolerance of the Dharma of suffering (得苦法忍) by Guṇavarman (求那跋摩).3) _{Second, the stage of}

nyāmāvakrāntivihāra of śrāvaka corresponds to the first stage of the bodhisattva, and the sarvākārārhatvavihāra stage of śrāvaka corresponds to the tenth stage of bodhisattva.

The eight stages in the śrāvaka s stages mentioned in the above table, from the

nyāmāvakrānti to the arhat, are equivalent to the eight stages of śrāvaka (catvāri-phalani,

the four pairs of stages) in early Buddhist schools. Futhermore, the term

nyāmāvakrāntivihāra was paraphrased into attaining tolerance of the Dharma of suffering

by Guṇavarman, can be confirmed in the stage system of Sarvāstivādin.4) _{In summary, the}

meaning of the term nyāmāvakrānti referred to by the Yogācāra school was also shared by other Buddhist schools at that time．We can therefore infer that the establishment of the stages theory in the Yogācāra school was based on the stages theory of the extant tradition-al Buddhism at that time.

2. The

Nyāmāvakrānti and the First Bodhisattva-bhūmi in the Yogācāra School

bodhisattva bhūmis is described by using the term nyāmāvakrānti in the Avalokiteśvara

Viniścayasaṃgrahaṇī of the Yogācārabhūmi-sāstra (ViSg),7) _{the Mahāyānasūtrālaṃkāra,}

and Madhyāntavibhāga of Maitreya (discussed in section 4).

To sum up, in the Yogācāra school, the term nyāmāvakrānti is used not only in the

śrāvaka stages, but also in the bodhisattva stages.8) _{Moreover, the term nyāmāvakrānti is}

used as the meaning of an alias for the first stage in the stages theory of the Yogācāra school, and this usage is unique to this school.9)

3.

Nyāmāvakrānti in the DBS

While we can find the term nyāmāvakrānti in the context that describes the first bhūmi in the DBS, this term is not found in any other DBS version. Especially, there is the phrase

avakrānto bhavati bodhisattvaniyāmaṃ in the Sanskrit text, but there is no word which corresponds with niyāma/ niyama/ nyāma in the three old translations, even in the version of Kūmalajīva, who is considered to belong to the Sarvāstivādin.10) _{Futhermore, this}

prob-lem can be found in the same context of the Vihāra-paṭala (see note 9), which is consid-ered to be the text explaining the bhūmi theory of the DBS. These phenomena infer that the term nyāmāvakrānti does not exist in the original DBS.

Moreover, in the entire DBS, we can find that the term nyāmāvakrānti was preached in the seventh bhūmi, but it does not appear in old translations. Notably, the corresspondence of the phrase niyāmam avakrāmayituṃ (can help sentient beings to enter the group of those who are rightly resolute) in the Sanskrit version cannot be found in old Chinese translations. The only relationship between these versions is the usage of the causative verb.11) _{In summary, the nyāmāvakrānti that was used both in the first and seventh stages of}

the DBS cannot be found in its original version. In other words, it can be inferred that the term nyāmāvakrānti in the DBS is a later insertion.

Incidentally, as previous studies have shown, in the DBS, the first bhūmi is the first stage of the bodhisattva stages, and one who attains this stage is beyond the level of an Typo: ordinary person. The seventh stage is the most important among the ten stages, since one who attains this stage has the ability to benefit sentient beings effortlessly. Bearing this point in mind, we expect to find the answer as to who might have inserted the word

4. The Relationship of the Yogācāra School and the DBS Viewed from the

bhūmi Theory

Concerning the question mentioned above, it is important to investigate the understanding of the Yogācāra school about the first and the seventh bhūmi theory. The table giren below summarizes the corresspondence between the ten bhūmis and the bhūmi theory expounded in the MAV and MSA.

DBS MSA-XIX.61–62/MAV-V.29

1 gotra, 2 adhimukti, 3 cittotpāda, 4 pratipatti

1 pramuditā 5 nyāmāvakrānti

2 vimalā, 3 prabhākarī, 4 arciṣmatī, 5 sudurjayā, 6 abhimukhī, 7 dūraṃgamā

6 sattvaparipāka

8 acalā 7 kṣetrapariśuddhi

8 vyākaraṇalābha 9 sādhumatī

10 dharmameghā

9 buddhabhūmi, 10 bodhisaṃdarśana

We can find here that the first stage (pramuditā) was understood as the nyāmāvakrānti by the Yogācāra school, as was mentioned before. This first stage is also the most important stage to the Yogācāra school. We can also find the stage of sattvaparipāka (mature sentient beings) including the second to seventh stages. Therefore, if the seventh stage is the final stage of the sattvaparipāka, then it means that the bodhisattva who attains this stage has the ability to benefit sentient beings effortlessly.

In summary, the understanding of the stage theory of the Yogācāra school can be found in the DBS, as mentioned at the end of section 3 above. We can say that the Yogācāra school understood the DBS correctly. Given that the Yogācāra school regarded the

nyāmāvakrānti as the first stage, we can presume that the latter is closely connected to the

inserted term nyāmāvakrānti in the first bhūmi of the DBS. And because the Yogācāra school set the nyāmāvakrānti (the first bhūmi) as an important stage in their practice, we can put forward the hypothesis that they inserted the term nyāmāvakrānti into the context of mature sentient beings of the seventh bhūmi with the intention of wanting sentient be-ings to attain the same stage as the bodhisattva does.

5. Concluding Remarks

Our investigation in this paper suggests that the meaning of the nyāmāvakrānti in the Yogācāra inherits that of extant traditional Buddhism at that time. Using nyāmāvakrānti of bodhisattva as the alias for the first stage is the unique understanding of the Yogācāra school, because this term cannot be found in the DBS. Further, the term nyāmāvakrānti as found in the explanatory context of the first bhūmi demonstrates that it was inserted later, based on the understanding of the bhūmi theory of the Yogācāra chool.

In conclusion, although it is traditionally held that the bhūmi theory of Mahāyāna schools is based on the DBS, with this study of the niyāmāvakrānti we can say that not only did the DBS influence the Yogācāra, but that Yogācāra in its turn influenced the DBS.

Notes

1) Two meanings of the term nyāmāvakrānti were given by Sthiramati in MAV-V.29. (1) Something faulty or in decay is described as raw (āma). Where this is non-existent it is nyāma (ni-āma). (2) The word certitude (niyama) is none other than certainty (niyama). (Cf. Ya 256.2–8 Ms 83b3–5). We can also see its synonyms in the Ta piposha lun 大毘婆沙論 (Cf. T no. 1545, 27: 13b1–13b26).

2) Dutt 244; Wo 357–358; Isoda and Furusaka 210–212; T no. 1579, 30: 562c4–19. 3) Cf. T no. 1582, 30: 1007a20–21.

4) Cf. AKBh VI.25 cd–26a. See also Tanaka 2015: 227 or Odani 2000: 7–8, 134–135 in detail. 5) Cf. Lamotte 115; T no. 676, 16: 702b01–05 (Xuanzang); T no. 675, 16: 678c29–679a5 (Bodhirucī 菩 提流支 –527).

6) Cf. Lamotte 122–123; T no. 676, 16: 703b25–28 (Xuanzang); T no. 675, 16: 680a29–b2 (Bodhirucī – 527); T no. 678, 16: 714c26–29 (Guṇabhadra 求那跋陀羅 394–468).

7) Cf. ViSg D no. 4038, zi99b4–5; T no. 1579, 30: 737b29–c3. Or D no. 4038, zi100b4–5; T no. 1579, 30: 738a9–11. See also in T no. 1579, 30: 668c04–16; T no. 1579, 30: 738a17–19.

8) The term of bodhisattva s nyāmāvakrānti is not unique to the ViSg, for it can also be found in the

Gandhāvyūha or Pañcaviṃśatisāhasrikā-prajñāpāramitā (see Matsushita 2014 in detail)．However, it is only the Yogācāra texts that use the term for the first bhūmi.

9) This conclusion must exclude the BBh. Even the ViSg mentioned above explains the stages of bod-hisattva, which is considered the stages theory of the BBh (Vihāra-paṭala). But we find that this term is not consistent throughout all Chinese versions. While the phrase of avakrānto bhavati

bodhisattvaniyāmam in the Sanskrit text was translated as 証入菩 正性離生 by Xuanzang, 入決定地 by Guṇavarman (367–431), the translation of Dharmakṣema（曇無讖訳 385–433）is 入菩 位. (Cf. Wo 326.23–25; Dutt p. 223; T no. 1579, 30: 555a3–7 [Xuanzang]; T no. 1582, 30: 1003b17–21 [Guṇavarman]; T no. 1581, 30: 941a10–13 [Dharmakṣema]). It implies the possibility that in the original BBh, this context did not use the term nyāmāvakrānti but used the bodhisattva-avakrānti, as in the Dharmakṣema translation. We also need to keep in mind that the term of nyāmāvakrānti preached in the BBh appears just two times, in this context and in the context of the śrāvaka stage mentioned previously. In summary, we can find the development of ideological history within the Yogācāra School by

investi-gating the term nyāmāvakrānti of bodhisattva .

10) In the old Chinese version it was translated as 以得超越菩 之地 by Dharmarakṣa (竺法護 230?– 316), 入菩 位 by Kūmarajīva (鳩摩羅什 344–413), and 入菩 位 by Buddhabhadra (佛馱跋陀羅 358– 429). Cf. K 16.8–10; R 11.29–12.1; T no. 285, 10: 461b13–15 (竺法護); T no. 286, 10: 500b22–24 (鳩摩 羅什); T no. 278, 9: 544c18–20 (佛馱跋陀羅).

11) 竺法護: 令懷羞恥，除衆塵勞，使性清浄 (T no. 285, 10: 480c23–29); 鳩摩羅什: 能發衆生悟道善縁 (T no. 286, 10: 519a21–23); 佛馱跋陀羅: 能發衆生悟道因縁 (T no. 278, 9: 562c15–20). Cf. R 63; K 125– 126; T no. 287, 10: 558a12–16 (尸羅達摩 [785–804]).

Primary Sources and Abbreviations

AKBh Abhidharmakośabhāṣyam of Vasubandhu. Ed. P. Pradhan. Patna: K. P. Jayaswal Research

Institute, 1967. BBh

Wo Bodhisattvabhūmi. Ed. Wogihara Unrai. Tokyo, 1936. Reprint, Tokyo: Sankibo Buddhist

Book Store, 1971.

Dutt Bodhisattvabhūmi. Ed. Nalinaksha Dutt. Patna: K. P. Jayaswal Research Institute, 1966.

DBS

R Daśabhūmikasūtra. Ed. J. Rahder. Paris: Paul Geuthner, 1926.

K Daśabhūmīśvaro nāma Mahāyānasūtraṃ. Ed. Ryūkō Kondō. Tokyo: Daijyō Bukkyō Kenyō-Kai, 1936. Reprint, Kyoto: Rinsen Book, 1983．

MAVBh Madhyāntavibhāga-bhāṣya. Ed. Gadjin Nagao. Tokyo: Suzuki Research Foundation, 1964.

MSABh Mahāyāna-sūtrālaṃkāra. Ed. Sylvain Lévi. Paris: Librairie Ancienne Honoré Champion

1907–1911. Reprint, Kyoto: Rinsen Book, 1983.

SNS Saṃdhinirmocanasūtra. Ed. Etienne Lamotte. Louvain: Dureaux du Recueil, Bibliothèque

de l Universitè, 1935．

ViSg Viniścayasaṃgrahaṇī 摂決択分 In Yogācārabhūmi 瑜伽師地論. D no. 4038, P no. 5039, T no. 1579．

Secondary Sources

Odani Nobuchio 小谷信千代. 2000. Hō to gyō no shisō toshite no bukkyō 法と行の思想としての仏教. Kyoto: Bun eidō shoten.

Matsushita Shun ei 松下俊英. 2014. Shōshōketsujō to futaiten: shokikyōten kara daijyō kyōten e 正性 決定と不退転：初期経典から大乗経典へ. Bukkyōgaku seminā 仏教学セミナー 100: 129–108. Tanaka Kyōshō 田中教照. 2015. Shugyōdo to chie 修行道と智慧. In Kusha: Tayurukotonaki hō no

nagare 倶舎：絶ゆることなき法の流れ, ed. Aohara Norisato, 225–262. Kyoto: Jishōshashuppan. Key words bhūmi 地，practice theory, samyaktvaniyāmāvakrānti 入正性決定, Daśabhūmikasūtra 十地

経, Madhyāntavibhāga 中辺分別論, Bodhisattvabhūmi 菩 地