智山學報 第64 - 023阿部 貴子「Meditation and the Theory of Pratityasamutpada in the Sravakabhumi and Other Sources」

Meditation

　and 　

the

　

Theory

　of −

PratityasamutPdda

　

in

　　　　

the

　

Srdvakabhami

　and 　

Other

　

Sources

Takako

　

Abe

抄 　 　録 　思想的な論書に説か れ る瞑想方法が 、実 際ど れ ほ ど修行者に実践 さ れ てい たの かを知 るこ とは容易で は ない 。 し か し 『声聞 地』 に おい て論 理 化 され た 瞑 想体 系 を探る こと は、 思想と瞑想の_連関性を探 究 する上で重要で あろ う。 さ て、『声 聞地』 の縁 起 思 想 につ い て は、これ まで主に 「二世一重因果 説」 の 源流 を求め る観 点 か ら研 究 されて きた。 本 稿 で は、 この 観点をひ と まず脇に置き、『声 聞地』 に説か れ る縁起の 瞑想方法の特 徴 を以 下の 三点にま とめた。 さらに、その 特徴はい か なる経典の 影響 を受け 、『瑜 伽 師 地 論』 の な かで い か に思想的展 開を遂 げたの かを論 じた。 要点は次の 通 りで ある。 　第一は、種子の _瞑想を基軸に十二 支 を二 _種の 因 とし て瞑 想 する こ と。 これ は、 阿頼 耶 識説の_{源 流}と見 なされる 『_{種 子経』 に影響を受 けた も}の で _{あ り}、 また 『有尋有伺等三 地』 の 二 種因説 に影 響 を与え た。 第二 は、 「渇 愛」 の 瞑 想 を 説 くこ と。 未 来の 自 体 atmabhava に愛 着するこ と によっ て未 来の atmabhava を生み 出 す と瞑 想 す る。 『有尋 有伺 等三 地』 では 『有 経』 な どの経 典に影響 を受けつ つ 『声 聞地_{』 の} atmabhava 説 を 論理化した。 第三は、「名称」 の瞑 想、 す な わ ち 十二 縁 起の 各々 も名称と して表現 さ れ る と瞑想するこ とで ある。 この説 は 『勝義空性 経』 に基づ き、 後に 『菩 薩 地』 『有尋有 伺等三地』 の十因説に組み込 まれ た。 　Introductioni）

　Were 　the　_{systematic 　methods 　of　meditation} 　

described

　

in

　

Buddhist

　treatises

actually　practiced　by　_{monks 　and 　nuns} ？This　

issue

　

has

　

long

　

been

　controversial 1）　This　_paper　is　based　on　my 　presentation　on 　the　panel ”Experience　and 　Doctrine　in

　Yogacara”at　the　l7th　Congress　of　the　International　Association　of　Buddhist　Stし1dies （IABS ）

　held　at　the　University　of　Vienna　in　August，2014．　I_am 　gratefUl　to　Prof　Nobuyoshi　Yamabe

　and 　Prof．　Robert　Kritzer　as　the　_chairs　of　the　panel　for　giving　me 　the　opportunity 　to　present

ew

the#weet,+ ua

va

among scholars, especially those of Yogacara.Inthispaper, Ido not attempt to

answer this_question directly,though Ianalyze one example of

how

the

compilers

of the Ybgticdirtzbhamireconstructed earlier sermons

into

_yogic manuals, and

expanded

them

into

systematic theories.

Meditationon

dependent

origination

lpratilyasammpada)

in

the

Srtivakabhtimi

is

not an independentspiritual _practice,but

is

counted among the

five

meditations

(lilWiLheq)that

a _yoga master teaches toa beginner:

impurity

(czs'ubha),

benevolence

(maitrab

, dependentorigination(idampratyayatmpratdyasamutpada) ,analysis of elements

(dhatmprabheda>,

and mindfulness of breathing

(dinmpanasmrti).

This list,as

has

already

been

pointedout,2)isclosely related to those found inearly meditation

manuals, such as the Ybgtjcarabhamiof Samgharak$a(Xizut-ingddo dii'ing

"Sfixatsff,

T606)and the

Ybgncdirabhnmi

of

Buddhasena

(Ddmbduolu6

chan _]'z'ng

re

ts

{i!

ee

ew

{,

T618), Broadly speaking, the

Srdvakabhami

shares some common _points and

parallelswith these satras,

but

they

diverge

on the_point of

Pratilyasamuipdida3).

Scholars

have

discussed

the concept of

Pratdyasamulpada

at

length,

such that

there seems to be almost no room

for

further

analysis.

Yet

the

Srdvakabhabmi's

concept of

it

has

been

investigated

largely

in

the context of the theoretical

development of the two-lifetimes/single-foldtheory(=ue-gpaMM)found inthe

Abhidharmasamuccaya, the

Che'ng

we"i shi

laln

(Jikig:&th)

, or the

Pratdyasamoripada-Itl),dikdydofVasbandhu4).Therefore,

it

is

worth

discussing

what

is

_presentedonly

in

the

Sntvakabhami

along with

how

the method ofPratdyasamuipdida meditation

influencedlatertheories

found

inthe Ybgncdirabhtimi.

This

paper addresses the

fo11owing

topics:

1,

The

yoga practitioners

described

in

the

Sinvakabha"zi

would

have

had

a

strong conception of seeds

(bija)

while reflecting on the two causes.

The

manner ofthevisualization ofseeds seems to

be

derived

from

theBij-asuha,

which, as will

be

discussed

below,

has

been

said to

have

impacted

the

2) Deleanu(1992),pp.42-46,Odani(1995),pp,59-60;(2000),p.137ff 3) Abe(2013).

Meditationand theTheory ofPratdyasamuipdiduintheSrdvahabhamiand OtherSources

concept of dilayavijhana.The satra, however,

has

scarcely

been

addressed

in

thecontext of the

Pratityasamzaipado

theory of the

Src7vafeabhzami,

We

will

therefore

discussthe manner of the visualization of seeds and its

influenceon latertreatises.

2.

The

SMvakabhami

encourages _{practitioners}tomeditate on subconscious

desire(trsna)for

future

existence(atmabhava). We will examine thismethod

of meditation and

the

related theories of latertreatises.

3.

Practitioners

are torefiect on how things,even the twelve members of

Pratdyasamuipdida,

exist as

designations.

This is based on the

Rciramdrthas'u-nyata-sutra,We will examine thismethod of meditation and

itspossibleinfluenceon latertheories.

As

for

the _passages to which we refer, the

Srdvakabhabmi

explains

Pratdyasamuipade

inthreesections: (I)thecarildvis'odhana-alambana section in

the second _NQgasthdina,

(2)

the$a4vastmprabheda portionofvipaEij,andisection

in

the

third_yognsthdna,and

(3)the

Paitcantmitta

portionof manasikarabhdvandi section

in

the thirdyogasthdina.We will

focus

on the lasttwo sections

in

_particular.

1.

The

Image

of

Seeds

inthe Srdvakabhtimi

i)

The

S'ra"vakabhdimi

and the Bij'asutta

The _{sadvastmprabhecia portion}of the vipattvand section of the

SMvahabhthmi

introducesthe meditation of

Pratityasmuipdida

according to six aspects: meaning

(artha)

, thing(vastu), category

(pale$a)

, characteristic

(laksana)

,

time

(hala)

,and

princi-ple

fyufeti),

The

paragraph on yufeti

lists

four

principles5): the principle of

dependence

(mpetsdyukti)

, the principleof function

(haryafeara4ayubu)

, theprincipleof

establishing a _{proof(mpopattisddhanayukti)}, and the principleof nature<dharmatoubu) .

Among

them, the

_mpeksdyukti

portion

divides

the twelve members of the

igtu7Wrg.-L.+pava

P7utityasamuipada

formula

into

two causes: _projecting cause

(dkmpahetu)

and actualizing cause(abhinirvrttihetu), The _portion reads as

follows:

Of

these[two causations], as

for

the _projectingcause

[it

is

said,] `'[There

is]

confusion about two results, and accompanied by theconfusion, there are _good,

bad,andimmovablekarmicforces.,t)d-L!!}e!g-isJ-!be-seed-plpdygiug.!be.spggg!nd[therei]th

d

d

th t

of the consciousness of the next lifethatiscontained

in

the

karmic

forces.

[And

there is]theseed _producing

the

sprout ofname-and-body

in

the next existence,

the seed[producing thesprout of]thesix senses[of the next existence], and the

seed[producing the sprout of] contact and feeling[inthe next existence]."

In

thismanner, each seed iscontained inthe _{preceding[member]in} consecutive

order, togenerate consciousness, name-and-body, the six senses, contact, and

feeling,which iscalled

birth.

This

is

the _projectingcause.

Furthermore,one who hasfeelingcaused

by

contact with

ignorance

_produces

subconscious

desire

_pertainingtotheirnext existence

by

desiring

it

as a mental

object,[And one]obtains appropriation, which

belongs

to subconscious

desire

and confusion, That by the_power of which and

by

reason of which there isthe

ability of karma toyeildresults

is

thisactualizing cause.6)

This_paragraph shows thebasicstructure of the two causes, and the underlined

passagestates thateach member

from

samshara to

spars'a

includes

the seed ofthe

subsequent member -

from

vijntana tovedand - of the

future

Iifetimeinorder,

as illustrated

in

the

fo11owing

table:

6) SrBhSG III(23),p.32.9Lp.34.4:tatrdiksopako hetulp,`UvividhePhale

sammohak

/sammoha-Pabrvahas'ca Pwaympuzayani7nyzzy'ak samskdMk /samskarmparigrhltam ca PunarbhavavijnNdndek-umpntdurbhavclya tadbijam,vijhanoparigThitamPaunarbhavikanamarmpabijam,

saddyatana-bijam,spars'avedanabijam" _iti/ya

evam dyatydimp

joUtisai?ty'n-ahandmp

vijn-dinandmarmpasadayain-naspars'avedanandm uipattaye, dinzipckrqydiPabrvam_eva bij'mparigtuhah/ayam _difesePakohetuhn

yatPttnar avidydisamspars'oja'nz vedanamp vedayamanas taddilambanayditrs.naya

Paunarbhavi-ki".ztr$."amuipdidayati / trs,nopaksya??t mohmpaksyam copadanam Parigr,hptti/yadbalena

Meditationand the Theory of Pmtdyasamuipdda intheSnivakabhabmiand OtherSources

[projecting

cause] pi:eseptt!iietIiuelft .Ignorance avidydikarmicforcesamskdra' cv seed consclousness vopnana seed name-body namarmpa seed 4clyatana

i

feelingveclaM

futurelifetime 1

i.y-ij[.LaLi-a.]Lee?.a-r-tip.-a.i.---

11 1 1l5aL---"--l--sp.E{[se-]ll'e

-iii:':1

[actualizing

cause]subconscious desire trs._na approprlatlon mpadana

l

future1ifetime r--"--:"---"-i

:L-"----.---nt

(bhava,

1'aJtL

jont-marana)J11,

The

idea

of the _projectingcause must

be

borrowed

from

the

Bijasutta

(SN,

22.54;

T,99).

There are fivekindsof seed(bija). What are the five?The seed of a root, the

seed of a trunk,theseed of a shoot, theseed ofa

fruit,

and theseed of a seed,...

ILmonks, these fivekindsof seed are unbroken, unspoilt, undamaged by wind

and sun,

fertile,

are securely planted,and there isa fieldand water, would these

five

kindsof seed come togrow, increase,and expand?...

Monks,

four

stations of consciousness should

be

seen as likethe fieldelement.

Pleasure

and greed should be seen as

like

the water element.

Consciousness

together with itsnutriment(vin-harpam saharam)should be seen as

like

the five

kindsof seed.7)

According

totheunderlined section, seeds are not only considered to

be

the very

origin of grain,

for

itsays "the

seed of a seed",

but

they are understood as

7) SN,22.54,PTS, _p.54.7-28:_Pan-cimanibhikkhavebijql'ditani/ katamdini_Pan'ca/mzilabijam fehandhabijantaggabijamp Phalabijambijabijan'n-evaPan-canzamp/ ...imdinicassu bhikkhave

Pan-cabijay-ditnnialeharpdeni mputiniavdildtmpahaldni sdi7zidani sukhasayitnni Pathavica assa cipo ca assa/opi nu imdnibhthkhavepan-cabijay'ditanivuddhim. viru'ghim. vopulla?n cipope)Lyunti/

...sewathtZPibhikkhave_Pathavidhatuevam camsso vin-n-a'natthidyoclatthabba / scJb,athopi

bhthkhavecipodhatw evant nandircZgo cla#habbo /sayyathmpibhikfehavePanMcabijojdildnievam vin'nNa'nam sdihara?n datthabbam/

rv

th

#*it

as

i-i,"

+

pa

tu

potentialitiesof the

future

contained

in

each stage of _growth,

The

satra nevertheless goes on to emphasize

that

seeds are conseiousness

(vijn-dna),

and they _grow inthe fieldof the fourvijnNdnasthiti(rmpa, vedana, santy'n'di,

samskdra) and absorb the water of _pleasureand _greed.

Waldron

states that the

Bij'asuttauses a series of vegetative metaphors to

describe

the _process that

promotes the growth of consciousness

leading

to

further

rebirth8).

Matsurnoto,

referring to the sentences of the

Abhidharmakos'a

that interpretthe Bijasutta,

suggests that consciousness with itsnutriment

(vin-nrrdna??t

sdharamp deft)may have

possibly

been

read as vin-n-aUnam sa-mpadenanz JfillS4& by the Sarvastivadins.Since

the concept of vinnynrediapamsa-mpdidanam

is

_presented to express the sarvabija

[ka]

-citta(didanavijnhana)inthe

Samdhinirmocanastztra,

he concludes thattheBij'asuttais

closely connected with

the

dldyavijntanatheory9),

As discussedabove, scholars have _paid attention to

the

function

of the seed

absorbing nutriments,

but

I

assume thatthetheorythateach stage of _growth

has

its

own temporalseed

is

important

as well,

This

is

because

the theory should have

influencedthe ideaof the two causes

in

the

Smvakabhami.

Although

thereisno

clear _parallel

between

the

Bijasutta

and the

Srdivakabhami,

the theoriesof theten

causes

in

the

Bodhisatlvabhami

and the

Savimrhadibhami

support the

relation-ship, as wil!

be

discussed

below,

ii)Influenceof the ProjectingCause

7Zee

Sdvitarka-dibhabmi

Concerning

the

intluence

of the_projectingcause inthe

S7zivakabhami,

we

find

it

in

the s'arzJre_portion of the

Pratdyasamuipada

section

in

the

Savharhadibhtzmi.

The

s'arira _portion has

been

researched a great

deal,

since

it

is

_quoted

in

its

8) Waldron(2003).p.26.

9) Matsumoto (2004),p.300.5-p.302,6,AKBh, p, 333.6-7:punas"coktamp Pan-cabijay'ditanin sopaddinasya vijn-a-nasyaitad adhivacanam /Prthividhaturiticataslndi??z vijhanasthitinam etad

adhivacanam iti/

Schmithausen,however.states thatMatsumoto'sargument isabsurd, becauseitwould

implythat vijn-ana feedson vijn'ana, and thatitisnot necessary to fo11owthe Sanskrit

Meditationand theTheory of P2utdyasamuopadaintheSrzivakabhabmiand OtherSources

entirety inthe Vinis'cayasamgrahani,and itcontains explicit explanations of the

concept of the two causes, which

leads

to the two-lifetimestheory foundinlater texts such as the Abhidharmasamuccaya.

The

foIlowing

passage reflects a close connection with the

SMvafeabhami:

Thus,

karrnic

force

arises

dependent

on

ignorance,

and consciousness arises

dependent

on

karmic

force....

And

consciousness

is

accompanied

by

theseed of

narne-and-body _pertainingto rebirth inthe

future.

Furthermore, thisseed of name-and-body

is

accompanied

by

the seed of the six senses pertaining to

rebirth inthe

future.

And thisseed of thesix senses' isaccompanied

by

the seed

of contact _pertainingto rebirth in the future.And this seed of contact is

accompanied

by

theseed offeeling_pertainingtorebirth inthe future.iO)

Thisshows thateach member of the _projectingcause fromvij-nrrdnato

spars'a

holds

theseed ofthesubsequent member of the futurelifetime,which can be

depicted

in

thesame manner as we have illustratedinrelation to the Sntvakabhtimi.

The Ten

_Causes

intheBodhisattvabhtimi

We alsofindthe Bodhisattoabhami taking

the

metaphor of seeds

from

the

Bij'asuttewhen itsystematizes the theory of the ten causes. The eighth chapter of

the Bodhisattuabhami

first

givesa comprehensive

definition

of the ten causes, and

then elucidates them

by

using botanicalmetaphors, and explains them

from

the

perspective of suffering and virtue. In the _passage on

botanical

metaphors, the thirdto the sixth causes are

depicted

as

follows:

(3)From

_{each own-seed,}

_its

_{grain appears,}

_This

_seed

_is

_its

_{projectingcause,} 10) YoBh, p,200,14-19,Kritzer(1999),p.84.6-18,n. 201,Harada(2004),_p.152.4-11:evam

avidycipralyaydh saotzshath" uipadyante santskaraPratyayam ca vijn+dnam / .,,tacca vijn-anam

dyalydnzPaunarbhavihandnzartipabij'QPtagatam/ tad_mpinamarmpabijam

dyatipaunarbhavika-sa4dyatanabijqP`rgzitam/ tac ca _{sacildyatanabij'am}dyatiPaunarbhavthaspars'abijQt,crgatam/tec ca spai:s'abijamdyatipaunarbhavikaveditabijopagatam/ 'YoBh, omits, Ch,fi.Tib,'du

byed

igth\suagt'+ pmva

(4)

_Conditions

_for

_{making the sprout appear. such as fieldsand rain, are the}

possessingcause.

(5)The

seed

is

theactualizing cause ofthesprout.

(6)Further,

the uninterrupted series of sprout, stem and

leaf

in

the maturation of the _grain

is

the

leading

cause of the ripening of the _grain.ii)

If we take the comprehensive definitioninto consideration, we can say that

(3)the

projecting cause(dksopahetu)is shown to

be

theseed thatcauses

its

kind

of _grain,

and

(4)

the _possessing cause

lvartgrahahetu)is

shown to

be

thenutrition of

fields

and

rain that supports the sprout,

(5)The

actualizing cause(abhinirvTttihetu)is the seed

that causes the _present sprout, and

(6)

the leadingcause

(avdhafeahetbl)

is

the

continuous _process of the _growth of thesprout thatcauses the _grain'smaturation

and

Ieads

to the next

life.

I

assume

from

this_passage thatthe

Bodhisattvabhzami

analyzes the seed of the

projecting cause as an

inherent

nature of the _given kindof _grain<itisidentifiedas

gotrainthepassage on virtue's aspect) _, whereas theSMvakabhtimi sees itas a temporal

influence

contained

in

each member ofPratdyasamuipadei2), We need toexamine

how

or why the

Bodhisattvabhabmi

shifted the meaning oftheconcept of seed, but

due

torestrictions on the

length

of

this

_paper,

let

me simply clarify thatthe theory

of the ten causes inthe Bodhisatlvabhamii'staken from the

Bijasutta

citing the

seed-field-water metaphor.

The

Ten

Causes

in

the

Savitarka-dibhtimi

Itisworth noting thatthe

Stzvitarkddibhabmi

also

has

a section on theten causes

11) BoBh

(Wo),

_p.99.20L26iyatoyalah svabijdid _{yasya yasya} sasyasya Prddurbhdivobhavati/

tadbijam tasydiksePahetuh/Prtiztvivrs._tyadikahP7zxtyayo'defeurmpradurbhavdya

Parigrahahetblh

/ ladbijanz tesydabfeurasydbhinirvTttihetuh / sa khalvarikurtzgarpdaPattmparanfPanisantanas

tasyah sasyanispatteh sasyoparipdkasyavdhakahetuh /

12) Yamabe(1989)points out thereare two interpretationsof theseed foundintheCheng wei shi lun,'bija_{as an} intrinsic_{nature and} bijaas something continuously _generated by vdisana.

He classifies the meaning of "bip'a"

as seven kindsitheseed of

(1)future

existence

paJff,

(2)

defilementxa"ma,

_(3)karma

_X,

_{(4)kus'ala-dharmas}

_pt?X,

_(5)Pravrtti

_tz:R,

6)rmpa

ELza,

(7)

sarva-dharma -iaJtft,

Meditationand theTheory of PratityasamuipadaintheS2zivahabhamiand OtherSources

and that

it

_positionsthe two causes as the thirdand the fourthcause inthe listi3).

As

Kritzer

has

remarked, the definitionof the ten causes inthe

Savimrhadibha-mi _placesmore emphasis on the rebirth _process thanthe Bodhisattvabhami:

(3)

the _projectingcause isto be understood as theadhis.

thdna

of perfuming(vasana)

because

the

karmic

forces,_perfumed

by

good or

bad

karma,

_projectnew

lives

in

desirableor undesirable existences(atmabhava),

(4)and

the actualizing cause

is

to

be understood as the adhis.

thana

of seeds, containing the moisture(sabhisyandobija)

of subconscious

desire(tt:s,rpa),

resulting

in

the actualization of

existence(atmabha-va).i4) The

Savitarkddibhstmi

then cites an unidentified satra describingthe special

role of trs.M:tzts,Mmoistens

the

seed, and the moistened seed results

in

the

actualization of the atmabhava. This sUtra seems to

be

associated with other

canonical texts showing another botanicalmetaphor, as we will see later(2,ii).

Like the Bodhisattvabhami,the

Savitarkadibhabmi

does

not explain

that

each

member of the _projecting cause has itsseed inorder toproduce each coming

member

in

the

future;

it

adopts the concept of vdisandi

instead.

And

the

Skevitazfedidibhtzmi

here

identifies

actualizing cause as '`bij'a"

which stores trs.M.

2.

Meditation

on

7>rsna'

i)

The

S

rcivakabhabmti

Another featureof the SMvakabhami isthat itsheds lighton meditation on

subconscious desire

(trs,ndi).

The

pannycanimitta

_portion of manasikarabhdvandi

section inthe third_yQgasthana hasa briefset of instructionson the way inwhich

one

is

reborn:

13) YoBh,_p.Ie7.20-p.108.le,Kritzer(1999),p.164,n. 426;427:latravasandihetvadhis. lhdnam adhis.th`tyak$opahetuhprdyn-cip_yate/tatkasyahetoh/ tathahi/s'ubhas'ubhaharmmparibhavinh

santskdi2zis traidhatuleestanis.ttrgatisvis.tanis.tatmabhavanaksipanti/ ...tatrasabhisyandom

bijamhetvadhis._thdinamadhis. 4hdydibhinirvrttihetuhPnty'n-tipyate/ tatkasyahetoh/ tathdhi/

kdmopratisamyuktandimdharmdwdnt rzipdrzip),cipnitisampyufetananz svafeasvakad bij'aJt

pntdur-bhavo bhavati/ ttts,pt_Punarbij'dibhinisyanddityuayate / talasmpdbhisyanditambijam

difesipttindmdtmabhavanam abhinirvrtttrye bhavati/yathohtani/C/harmahetur

mpmpatmpe/lrr-sndhetur abhinirvTtmpa iti// The Abhidharmakos'aalso refers tothe same unidentifuied

satra. AKBh, _p.333.10.

igM\eaag.-L,-i-pang

These

deluded

beings

have

desire

for

feelingsinthe present life

(drsw-dharma)

and existence(ditmabhava)in

future

lives

because

of theirdelusions.

And[beings

with]desire(trs.4a)perform actions(harma)that are the root of rebirth, and thus

they will _produce a whole aggregation of suffering caused

by

karma and

defilements

inthe

future,i5)

Here

it

_is

indicatedthatone who

has

trsnd towards ditmabhdva and _perfbrms

karmic

actions will

be

born

qua atmabhava

in

the

future.

The

section goeson to

emphasize thatditmabhavaisaccompanied by suffering, and

it

endlessly continues

from

the _pastto the _presentand future.

The term atmabhdva hasbeen debatedat lengthby scholars.

Schmithausen

has

defineditas thebasisof "individual existence" and categorized itaceording tofour

aspects: the _qualitativeaspect( =nikdya-sabhcigi),

the

temporalaspect, theconcrete

aspect(=dsrqya), and the solid _partof the concrete aspect(=body)i6).

Matsumoto

argues thatitshould be considered not only a

body

but

t`the

basis

which

is

the

object of self-attachment or

Pan-casfeandha(RtzONkssgts

= iwt) "i7), referring

here

to the

Stimdhinirmocanasatra.

Regarding

Matsumoto's

criticism,

Schmithausen seems to accept

his

definition,

but

ultimately maintains his_own

view. Here we can see that the

SMvahabhabmi

contains

both

meanings.

ii)

Influence

on the

Savitarkdidibhami

As

seen above,

the

Srdvafeabhami

shows the system of rebirth

depicting

one's

trs.

_M,

karma, ntmabhdiva,whereas the

Stivitarkadibhami,

in

the

s'an-ra_portionof

its

_{pratdyasamuipado}

section, developsthis

idea

with the concept of vijn-dna.

For example

here,

virtuous, unvirtuous or immovable actions(karma)of

body,

15) SrBhSG III(26),p.80.11-p.82.4:vipany),asta ete sattvavipa,b,disahetor drs,tedharmeveclandsu samPampe cditmabhdivabhintivrttau tTsyanti / trs.itdis'ea _{1'a-timablafedini}karmani kTtva evam

dyatydimplearmakles'ahetukevata??tduhkhtzshandham abhinirvarmpanti / evam nimittam

uclgr]tydidhydtmam adhimuc),ate /

16) Schmithausen(1987>IL_pp.558-559,n.1477.

Meditationand theTheory ofPratdyasamuipddaintheSnivahabhanziand OtherSources

speech and mind

based

on

ignorance

(avidydi)

are _performed and accumulated

by

someone unknowing and ignorant_about the _{past[lifetime].}And his

conscious-ness(vijn"dina),

foilowing

these actions, moves successively until the time of

his

death,

as the cause of

the

consciousness thatconnects[to the future

lifetime].

And

at thetime of actualization of

the

result,

internal

and external subconscious

desire(ttsndi)is

presentas the companion of thisconsciousness.

After

he

has

died,

[the

consciousness] actualizes the existence

(ditmabhdva)

from

the _previeus lifetimeto the _present time in

due

order,i8)

Here the

Savitarhadibhabmi

i'ndicates

that

the

ignorant

<aviclya)

_person who

has

performed

bad

karmic

actions

(karma)

maintains consciousness

(vijn-ana)

until the

time of

death,

and when

his

vijntana _produces the next existence

(ditmabhava),

subconscious

desire

(trs,va)

accompanies the vijn-dna. The ntmabhdva

here

is

not clearly

described

as theobject of trs._fldi,

but

is

raised with tT$nd.

The

concept of vij'n"ra'na

is

more closely

linked

toanother

botanical

metaphor,

which depictsthe fourconditions of a seed's _growth: karma, vijn-dna, trsM,

avidya. Among

the

satras showing

the

four items,the Bhavasuha has been

treated as most importanti9),since itisalso said to construct the basisof the

dlayavijn-dinatheory.The Bhavasuttareads as

fo11ows:

Seated

thus

toone side,

the

venerable Ananda said thisto theBlessedOne:

"`Existence,

existence', so itissaid. How doesexistence occur?" `'Now,

Ananda,

if

therewere no karmic action ripening

in

the

kdma-realm,

would

there

appear

any

kama-realm

existence?..." "Thus, too,

Ananda,

action

is

the

field,

18) YoBh, p.198,20-p.199.3,Harada(2004),p.144,13-19:yathmpthdihatyenaPabrvam avidusd-vidycagatenavidycipratyayam paaycipwaydininjanz kclyavmimanahkarma krtam bhavaty uPacitam / tatharmopabhQgam' casya vijnLdnam dimarauasamaydid anuvrttamp bhavati

Pratisandhivijn-dinahetubhtitam/adhydtmabahi2ziha trsne ctisya

vijn-dinasyaPhalabhinirvrtti-kdilesahdyabhavena Protyzipasthitabhavati/ sa kdlam krlvaPstrvankedvartamane dhvaiay

dtmabhavam abhinirvarmpaty anmptirvena... /'Harada(2004)p. 144,n. 7,tathar,nqlbcrgzT,fl.

19) Waldron(2003),p.27.Matsumoto(2004), _p.329,Honjo(2014),pp.391-393.Schmithausen

智山学報 第六 十 四 輯

corlsciousness 　

is

　the　seed ，　and 　craving 　

is

　the　moisture _，　

for

　

the

　consciousness 　of

beings，　hindered　

by

　

ignorance

　and 　

fettered

　

by

　craving ，　

is

　established 　in　a　low

realm ．　In　this　way ．　there　is　actualization 　of　the　next 　existence 　

in

　the　

future

．20）

This

　passage　illustrates　that　

if

　the　seed 　of　consciousness （vz_］nana ）is　planted　in　the fertile　field　of 々_α槻 α with 　enough 　moisture 　of　craving （tanhd ），and 　grows　up　under the　

darkness

　of　ignorance（avidya ）_，the　

future

　existence 　

IPunarbhava

）of　the　seed　will

COme 　tO　frUitiOn（abhinirvrttの．

　　

This

　metaphor 　is　obviously 　in且uential 　

for

　

later

　writings ．　

The

　

Sdlistambas

露tra

shows 　 two　 manners 　 of　observatiQn _； to　 vis1ユalize　 the　 twelve　 members 　 of

pratz

’tyasamutpdida　as　the　internal　causuality （内縁 起 ），　and 　to　visualize 　the　six

elements 　as　the　external 　causuality （外 縁 起 ）．　

Concerning

　meditation 　on　the external 　causuality ，　the　text　uses 　a　set　of　four　terms ：吻 勲 π α，　

harma

， 偽 勿，

avidydi2i）。　The 　_sixth　chapter 　of　the　

D

認α伽 磁 α翩 觚 ，　which 　

is

  own 　to　

have

　the two−

_lifetime

　and 　three−

lifetime

　

theories22

）_，　

also

　contains 　the　same 　collection 　of　

four

items23）

，　but　it　is　not 　necessary 　to　go　

into

　detail　

here

，　since 　this　

has

　already 　

been

discussed　_elsewhere24 ）_．

　　The　

5

伽 勿 漉 記 ガ∂觴 禰 also 　

borrows

　this　metaphor _，　

but

　related　sUtras 　

do

　not

show 　the　term 　ditmaろhdivα

in

　this　context ．　It　is　therefore　possible　that　the

Savitarkddibhami

　

borrows

　the　

idea

　of　4_{吻 αろ}

hdva

　

from

　the　

Srdvafe

_α

bhami

　and 20）　AN ，76；PTS，　p．223，15−25，　Pasadika　212：Ekamantanz　nisinno 　kho　diyasmdi　dnando

　bhagavantam　etad 　_{avoca ！} ’_ろhaVO

，　bhaVO

’

ti　bhante　vuccati ．　K漉 η磁 翩 kho　bhanteうhaVO

　hoinM’tiP　KdimadhatuvePalekafi　ca_dinanda，kamma _解nabhavissa ，api nu khoh召mabhavo

　カα薙舜_の6’ぬσ齬〜＿lti　feho　dina昭da　hamma _解 khetta_卿 ”ゴ薙短δ解α_糴 bija_卿 ta_写hdi　sin6ho 　av 　

ij

_［　

’ din　iva　r−

　a_解δηa_脚 sαttdina_彫 ta_理hdisa_蹴yoy

’

andinamp 乃麦％のαゴぬ虜_鰐 σηゴ露激 を解α_彫 Pati＃hit2_ηi．　E尠σ_彫 diyatim_．

　punabbhavdibhinibbatti　hoti．　Cf _七処三観経 T．150a，881c5−12，

21）　Sagistambasabtra（Pra），　_p．566．9−_p．567．4_；（MS _），　p．104．25−33．　Cf．　Schoening　I_（1995_），　p．

　316．1−9．Cf．了 本 生 死 経 T ．708，816b7−10：是 爲 十二縁 起 隨 轉 宛 轉．造 作 田 業 識 造種行．不 明 造

　 對行．如 地 持 種 水令種不散 火 令 種 熟 風 令 種 起．空 令 種 無 礙．行 造 田 業 亦 如 是．愛 造 潤 行．

22）　Kritzer（1999），pp．72−81，

23）　Das’abhrkmih σsutra_，　p．97．3−6．

24） Matsumoto　reads 　the　Sanskrit　text ‘“fearmak_＄etMlayam ［_吻禰 πo_砺翩 ］仞 _幼励 劭 σ廊 耀 翅

　硲 廊5η読卿 ¢” following　the　Bhavasutta　and 　the　Chinese　translation　of “_{業 田 摂 蔵}”of

　Slladharma（Shih　io　ta　mo 尸羅達 磨〉；see 十地経 （T．287），whereas 　the　four　other 　Chinese

　translations　reaポ ‘吻 死4π α衂〆 instead　of

‘

Meditation　and　the　Theory　of　PratityasamutPdida　in　the　Srdivafeabhzami　and 　Other　Sources

integrates

　it　with 　the　above 　metaphor ，

　　

3

．Meditation　on　Designation

i

）

The

」

P

απ 冨〃Utア’

h

α6廊ηyα’伍ε廊’π 冨and 　the　

6

ハ彭vak α

bhab

〃zi

　　

Another

　noteworthy 　

feature

　of　the　

SMvakabh

_{励 z}ガ

is

　

its

　emphasis 　on　the　method of　observing 　even 　the　twelve　members 　as　nothing 　

but

　

desigrlations

．　

The

　

idea

　

is

apparently 　taken　

from

　the　

Paramdirthas

’tZnyatd−_s露tra．　

The

　sentence 　in　

bold

　is

fと）und 　in　the　Srdivakabhabmi．・

　　αsti　

karmasti

_吻 靤 _ψ 航 η んα5　tu　nop α励 hyate　ya　imams ’

　ca　s々覦 劭 伽

勲 吻   αny 砌 z∫oα sんandhan 　

Pratisamdadh

  α_耀 α〃α 肋 α   αsα納 e綴 ／ 泌   α_彫 励 α7〃zasαmketo　 ad　utdS 加 π sα’漁 〃z 醜 仞   asyo 軅 磁 4　idam

utpa _めノate _／yad　utav 幼，

mpraty

_の励 _∫α郷 舷 _短 々_，＿ ／

Miyashita

（1986）25）

　　“

There　

is

　

karma

　and 　there　

is

　ripening ．　

However

，　a　

doer

　who 　abandons 　the

aggregates 　of　this［

1

_廿e］and 　connects 　with 　the　aggregates 　of　another ［

lif6

］cannot be　perceived，　except 　as　a　conventio 皿al　designation　fbr　dharmas ．　Then，　this

conventional 　designation　for　dhαrm αs　is　taught　as　follows：when 　this　exists ，　that

exists ，　because　this　arises ，　that　arises ；dependent　on 　

ignorance

，　the　

karmic

f6rces　exist ．．ノ’

The

　underlined 　portion　suggests 　that　nothing 　exists　except 　f6r　the　convention 烈

designation

　of_ρ7αオ_卿 α5α 〃tutpdda ．　Let　us　look　at　the　S短 z尹_αん_α∂htZmi

’

sunderstand −

ing

　as　revealed 　

in

　the　passage　on　the_ッ％んti　of　

dependence

（Opefesdyukti）_，

just

　

before

the　passages　cited　above （1．　i）

in

　the　5adzノαsオz_ゆra ∂

heda

　section ：

s妙 襯 α妙 アσ加碗 o 〃 ‘‘α ε倣 αη _纏 5_’ゴ吻 融 ψ ／々a “

rakas 　tu　noPa 励 妙α’θ／

25）　Miyashita　reconstructed 　the　sanskrit 　text　from　the　reference 　of 鑼 4砌 α∫α_緲 ％々’σ 15， 　Abhidharmakos’opdyik8 （Otani　5595_，　Tohoku 　4094）_，and 　the　reconstructed 　texts　of　Sαimyukta 　Agama （Tois　Sabtra　du　Sa_彫yukta　sur 　la　vacuite’，　E．　Lamotte，　Bulletin　_of　the　School　_of　Oriental 　and 　African　studies ，　_vol．　XXXVI 　Part　2，1973）．Miyashita（1986），p．10．13−17，　Cf．雑 阿含経 T．

　99，92c18−21：業報而無作者．此陰滅巳．異陰相 續．除俗數 法．耳鼻舌 身意 亦 如 是 説 除 俗數法 俗

g

de

\w

ag

.J-,

+

pm

pt

yah

karin

vdi

Pratisamvedufeo

va _sydinna-n),atra

dharmasampketdt

/

tesv

evdividy(ipratyayesusamsharesuydvay'7'ditipratyayejontmaranesanjn-di rcijn-a tir

aytgl!et!!patZvaharah`kdrakoveciaka'iti/26)

Furthermore,he refiects,"There

is

karma

and there

is

ripening.

However,

a doer who should

be

an agent or one who experiences cannot

be

perceived,

except as a conventional

designation

fbr

dharmas.

There

are names(sa,m'nnyd),

indications

lvrqi'nhmpti),

and

designations

(ayavahara)

such as "doer"

or "knower"

with respect tothose very

karmic

forces

depending

on

ignorance,

etc.,up to

old-age-and-death dependingon birth.

When compared with the Paramarthas'u-ayata-satva,the

SMvahabhtimi

focuses

on

our conventional operation of naming _phenomena rather than

highlighting

the

importance

of the

doctrine

itself,

The

doubled

phrasesare

familiar

expressions

in

Yogacara texts,and are

found

in

theyufetiportionsalong with

the

four

other

kinds

of meditation

listed

in

the

Sravakabhami.

For

example,

in

as'ubhdimeditation, we

find

the

fo11owing:

How

does[the

practitioner]investigatethe principle?

He

reflects thus: "No

internalself or external

beings,

_pure or

impure,

can

be

_perceived. However,

signs(sam7'n-di),sigrials

(samay'n-di),

indications

(pton-mpti),

or

designations(ayavahdira)

such as "pure"

or "impure"

are given tothatwhich

is

merely a

form

or merely a

body.27)

ii)

Iniluence

on the

First

Cause

of the

Ten

Causes

Theory

Interestingly,the Bodhisatlvabhtzmiapplies similar _phrasingto the firstcause

of the system of ten causes, which we have

already

examined, and calls

it

26) SrBhSGIII(23),_p.30.11-p.32.1.

27) SrBhSG III

(22),

_p.74.10-14:kathamp_yuktim,samanve$ate / tesyaiva}?tbhavati/ ndsti sa

kas'cidatma vdisattoo vdidiayatmam vd bahirdhavopalab]ayo _yah s"ubho va _syad as'erbho ut/mpi

turtZPamditram etat ka4evaramntrametad _yatreyam saw'n-a' samojn-a Pra1'n-ciptirtrvavahdirah

"s'ubham"

itiva `fas'ubham" itiva /Cf.maitri: SrBhSG(23),_p.22,3-5,dhntmpraveda:(23),_p.

Meditationand theTheoryofPrapmasamuipddainthe Srtzvakabhtimiand OtherSources

anuayavahdirehetu.

(1)

Among

them, all

dharmas,

names(nima) _, signs(sanop'n'a) _preceded

by

names,

and expressions

(abhilmpa)

_preceded

by

signs,are the

designation-following

cause

(anuayavahdirahetu)of

dharmas.28)

(1)These

various crops counted as cereal in this world, which thisworld

considers

[essential

for]

living,

indeed

have thiskind of name (nama),sign

(sa7?q7'nNa),

word(vdic), or speech(aydhara): barley,wheat, _grain,husk,pea, soybean, or

bean.

This is

the

designation-followingcause.29)

These two _passages show thateverything inthis world exists through

being

categorized

by

names and signs, and

in

thecase of the

botanical

metaphor, each

kind of _grainappears becauseof

its

name.

Moreover,

a laterpassage explains

according toanuayavahdirehetu that suffering(sanikles'a)isdescribedas the twelve

members ofPmtitvasamuipdida by ndma, sanql'n-a, vdc, and ztydhdra.30)

Though not illustratingthe _grain metaphor,

the

ten causes section in the

S7vitarhadibhabmi

regards the

first

cause as anuayavaharahetu as well:

(1)Preceded

by

names(ndima)given tothe dharmas connected to

kdima,

rtipa

and arzipya

[realms]

or

[dharmas]disconnected[to

the realms], signs

(sa,?ap'n-d)

are _produced.

Preceded

by

signs, words(vdic)are produced.By means of words,

the

designations

(ayavahara)

[are

given],

according to what isseen,

heard,

thought, and known.3i)

28) BoBh

(Wo),

p. 97.14-16:ldtra sarvadharmdwdirp yan ndima ndimopabrvihd ca satw'n-d

sa2ig'n-cipabrvafeas'cdibhikipah / _ayam uayate tesdiwhdharmdiMm anuayavahdrahetuk /

29) BoBh(Wo), _p.99.11-14:ydinimdni vividhani sasyani dhdnyasamkhyditanilokeNairayamp

lokoy'ivihamkalpayati/ tesam tavadyad idampnama sanql'ha vag trydihdro vividhah / lddyatha

yavas'a-ligodhabmatilamzacigzemasakulatthddthah /anuzlyavahetuh /

30) BoBh(Wo), _p.100,11-15.

31) YoBh,p.107.7-10:hamopratisampuktesudharmesu rtipmpratisamyuktesv dirzipympratzsanzy-uktesu mpratisanayuktesunamaayavasthanmpabrvd sanij'nhdiPravartate/sade'n'mpabrvavald)ravar

ewthijEexagf<+eqva

iii)

Influence

on

Savitarka-dibhami

In

addition,

the

section on

Pratityasamuipada

in

the

Savitarhadibhami

contains

the

fo11owing

_passage:

Among

them,

as

for[the

doctrine

of]selflessness, the[twelve]members are

characterized

by

non-self-reliance _{and selflessness, and} they _appear with the

characteristics of the self,

[The

members] have the essential nature of non-verbal expression(nimbhilcipyasvabhava)according to the ultimate truth,and this essential nature

is

orally expressed(abhiltipa)

[in

the verbal world].32)

According to this,in the absolute sense, things exist nonverbally due to their

interdependent

nature, whereas inthisordinary world, even

the

twelvemembers

ofPratilyasamuipdida appear

due

to verbal expression.

The well-known terms concerning theessential nature of non-verbal expression

(nirabhikipyasvabhava)reminds

us of the

discussion

of the correct way of _grasping

s'u'ayatn written

in

the Ttxttvdrthachapter of the Bodhisattvabhami,Thischapter

stresses that inorder to obtain the right wisdom regarding s'u-nyata, one must

haveknowledge of nirabhilclpyasvabhdva inrelation toalldharmas.After

defining

the non-verbal nature as theprincipleofestablishing a _{proof(zipcipatts'sdidhanayukti),}

the chapter _quotes the Bhavasamkntntisabtra33).

Although

the 7'tzttvdrthachapter

gives

little

attention tothe rebirth _process,the

Bhavasai?zkntntisntra

focuses

on an

uninterrupted stream of mind and the emptiness of rebirth

by

illustrating

that

final

consciousness doesnot go _{anywhere while ceasing, and} first_{consciousness}

doesnot _go anywhere while arising,

If

we examine the relationship

between

meditation on designationin the

Srtzvakabhtzmi

and the theory of oral expression

(abhilcipa)

in

later

treatises,we

32) YoBh.p.229.1-3:tatranaiva-tmyam arabhydsvatantranaira-tnayaiafesandnicaflgtini

a'tmalafe-sauatas'ca feh),anti /nirabhikipyasvabhavatas'ca_{Paizzmdirthatah}/abhilcipatas'ca svabhavo 'sya nirdisy' _{ate fli}

33) Bhavasampkrdintisabtrn:yenayenahinamnavaiyoyodharmo'bhiltipyate/nttsawsamvidyate

Meditationand the Theory of PratityasamuipdiclaintheSnivaleabhamiand OtherSources

must investigatecarefully the corresponding _passages inthe entire

Ybgncdrabhab-mi. Here,Ileavethe discussionof the historicaldevelopment of the theory of

designations

and _point out that meditation on

designation

in

the

Srt7vahabhabmi

may

have

created the

basic

idea

of abhilopa, which appears

in

the

Bodhisattvabhab-mi and the

Savitarkadibhami.

Conclusion

What can we say about

Pratityasamuipdda

meditation

in

the

Srdivakabhakmi?

First,_{practitioners}would

have

had

an

image

of seeds

(bija)

while creating the

theory of the two causes,

The

seed contained

in

each member of the _projecting

cause _produces the subsequent member of the

future

1ifetime.

Inthis_paper,we

have

seen thatthis

idea

is

borrowed

from the Bijasutta,and we have found that

the

Savilarkadibhami

follows

the

Sntvafeabhami

interms of the _projectingcause

of the theory of two causes.

Meanwhile,

in

the section on ten causes,

different

meanings of

bija

are

found.

The

Bodhisattvabhami

regards the seed of projecting

cause as an

intrinsic

nature(or gotra)present

in

each kindof grain,whereas the

Skevitaxkdidibhtznzi

stresses the concept of vdisantz

instead.

The

Bodhisattvabhtzmi

and the Skevitazkrdidibhtimisimilarly

imply

thatthe seed of the actualizing cause

stores the moisture of trsnd.

Secondly,

the

Sravafeabhami

suggests

that

one who has trs,uatowards future existence

(dtmabhava)

will

be

born as ditmabhdva. The Savitarhadibhdemihas a

similar idea,but introducesthe concept of vijninna, which

holds

karma

and trs.M

until thetimeof

death.

Thisideais1inkedtoanother botanicalmetaphor

found

in

the

Bhavasutta,

Based

on the ,Flaramarthas'u'izyate-sutra, the

SMvakabhami

explains meditation

on designation.

Although

the sUtra emphasizes therightness of

Pratasasamuipdi-da,the Sravakabhckmiencourages practitionersto think that each of the twelve

members isaddressed

by

our cognitive operation of

designation.

The concept can

be found as the

first

cause

in

the section on ten causes

in

the

Bodhisattoabhtzmi

and the

Savitarhadibhtimi.

Inaddition, since the

Savita.

rhadibhabmi uses the

rv

m{I7w

ij

sr,-feqtu

section, itcan

be

said that the concept of abhilaPa is'traced

back

to the

Pratdyasamuipddo

meditation

found

in

the

Sndivakabhtzmi.

In sum, two

important

aspects should

be

noted

in

_particular:atmabhava and

meditation on designation.Here the _question arises: are the two aspects

associated with the Sa}?idhinirmocanastzt?:cz's theory of two-fold appropriation of

allseeds rmpindrlya and _{ayavahdira-Propanrvca-vdisand?}Thisshould be examined at

a laterdate.

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