Analysis Of Yoga In Samdhinirmocana Sutra

Author(s): Shinjo Kawasaki
Publisher: Shinjo Kawasaki
Catalog link: https://jainqq.org/explore/269252/1

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ANALYSIS OF YOGA . IN THE SAMDHINIRMOCANA-SUTRA Shinjo KAWASAKI (Sutra) The Sanskrit text of the Samdhinirmocana-sutra is not extant. In Chinese there are two complete translation, one made by Bodhiruci in 514 A. D. (TW Y E * #UWA MERE TIA Taisho No. 675) and the other made by Hsuan-chuang in 647 A. D. (SZER ETETTEL Fi# Taisho No. 676). There are also two partial translations, one made by Gunabhadra in some years between 435-443 A. D. (*. *#OPERIRE DILE * BARAT IERICE L *. Taisho Nos. 678, 679) which corresponds to the last two chapters of Hsuan-chuang's translation, and the other made by Paramartha in between 557-569 A. D. (IR L - Taisho No. 677) which corresponds to the second chapter of Hsuan-chuang's complete translation. Hsuan-chuang's translation is the most often quoted and authoritative in the Yogacara-Vijnanavada tradition in China and Japan. In Tibetan, there is only one translation (Peking ed. No. 774, Vol. 29). Prof. Etienne Lamotte of Louvain published a French * This is a study done under the guidance of Prof. Alex Wayman, Columbia University. The present writer remains thankful to Prof. Wayman for his kind and thoughtful guidance, 1968-70. -- 170 -

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translation with the Tibetan text. (Samdhinirmocanasutra, l'explication des mysteres, texte tibetain edite et traduit par E. L., 1935, Louvain). The Tibetan text corresponds fairly well to both of the Chinese complete translations. Hsuan-chuang's translation, however, has eight chapters, each of which is titled after the main topic discussed therein. The chapters of Gunabhadra's 'Chinese translation and the Tibetan translation are named after the Bodhisattvas who played the important role in the respective chapters. Gunabhadra's translation has eleven chapters, while the Tibetan translation has ten. In the Tibetan text, the introductory chapter is not independent but included in the first chapter. This Sutra is one of the six fundamental, authoritative Sutras in the Yogacara-Vijnanavada tradition. Prof. Obermiller gives a good introduction to the significance of this Sutra: "Tradition tells us that the Saint Asanga, having been inspired by Bhattaraka Maitreya, has laid the foundation to the Yogacara Vijnanavada system in accordance with the teaching exposed in the Samdhinirmocana-sutra. He has accordingly composed his Yogacarya-bhumi, his Mahayana-samgraha and Abhidharma-samuccaya, and was followed by Vasubandhu in the Vyakhyayukti, Vimsatika, Trimsika, and their commentaries. In all these works the teaching of the Samdhinirmocana according to which the old and the intermediate Canon are both considered to be of conventional meaning (neyartha) is adopted as a foundation. In particular, that section of the Yogacarya-bhumi which is called Nirnaya-samgraha quotes passages from all the chapters of the Samdhinirmocana at full length, and explains them in detail. The teaching of Non -169

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Analysis of Yoga in the Samdhinirmocana-sutra substantiality, in accordance with the Samdhinirmocana, is demonstrated in the chapter on the Absolute Truth (tattvaadhikara) of the Bodhisattva-bhumi. The teaching about the store-consciousness (alaya-vijnana), the negation of the reality of the external world and the teaching about the three aspects of existence (of which the causally dependent and the ultimate are treated as being real by themselves) is discussed in detail in the Mahayana-samgraha. The chief points thus demonstrated are, moreover, summarized in the Abhidharma-samuccaya, and the treatises of Vasubandhu exposed the subject on the same lines. The main texts which give a summary of the contents of the Samdhinirmocana and of which the treatises of Asanga and Vasubandhu just mentioned are considered to be the interpretation, ...... are the Sutralamkara, the Madhyanta-vibhanga and the Dharma-dharmata-vibhanga." E. Obermiller: "The Doctrine of Prajnaparamita", Acta Orientalia, (Uppsala, 1933), pp. 97-98. As Prof. Obermiller pointed out above, there is a close relationship between this Sutra and the Yogacara-bhumi. A long quotation in the latter begins abruptly without mentioning the name of the Sutra it is quoting. A quotation from a Sutra in its entirety in a sastra is quite rare in Buddhist literature. From this, Prof. S. Fukaura ( TE *) suggested once that it is probable that the Samdhinirmocana might be originally a part of the Yogacara-bhumi and later on become an independent sutra with the addition of the introductory verses, just as the Pu-sa-ti-ch'ih-ching (i t t THER) became independent out of the Yogacara-bhumi. Cf. A. Wayman : Analysis of the Sravakabhumi Manuscript (Berkeley, - 168

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1961), p. 30. It might also be worth mentioning that Hsuan-chuang translated 100 volumes of the Yogacara-bhumi between May 15, 647 and May 15, 648 A. D. and the Samdhinirmocana-sutra between May 18-July 13, 647. (* HRK) (Commentaries) There is no Sanskrit commentary extant on this Sutra. Several commentaries were composed in China, Korea and Japan: Ling), Yuan-hsiao (617......), * yin (4), Hsuan-fan ( Ching-hsing * 681......) and Yuan-ts'e (613-695). Except for the last of these, all are missing and not available. Yuan-ts'e's commentary is very important not only because of its exhaustiveness but also because of the author's importance as a direct disciple of Hsuan-chuang and his influence in the Chinese Yogacara tradition. This Chinese commentary lacks the last chapter, but there is a Tibetan translation made from this Chinese commentary (Ven-tshig, Chos-grub tr. Peking ed. No. 5517, Vol. 106) so that we can tell what was written in the last, missing chapter of Yuan-ts'e's original. (E* FAZER * Ben Sok Zang Jing ) In Tibetan, there are several commentaries on this Sutra. The oldest Tibetan catalogue of the Buddhist scriptures (Dan-dkar dkar-chag), which was produced in 812? A. D., tells us that there were five commentaries on this Sutra translated into Tibetan at that time. (Nos. 530, 531, 532, 533, 534 in M. Lalou: "Les textes bouddhiques au temps du roi Khri-sron-lde-bcan", Journal Asiatique, t. 241 (1953) pp. 313-353. In the Tibetan Tripitaka of the presentday form, however, there are only three commentaries. -167 2. y

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Analysis of Yoga in the Samdhinirmocana-sutra a) Samdhinirmocana-sutra-bhasya by Asanga ? (Peking ed. No. 5481, Vol. 104) b) Samdhinirmocana-sutre Arya-Maitreya-kevala-parivarta-bhasya by Jnana-garbha (No. 5535, Vol. 109) c) Samdhinirmocana-sutra-vyakhyana by Byan-chub rdsu-hphrul (No. 5845, Vol. 144) (Yogacara) One of the early examples of this word can be found in the Siksasamuccaya of santideva. "Tatra Kasyapa yo bhiksur yogacari bhavati, tasya tena vaiyavstya-karena bhiksuna'nulomikany upakaranany upasam. hartavyani glana-pratyaya-bhaisajya-pariskaras ca / yasmims ca pradese sa yogacari bhiksuh prativasanti tasmin pradese noccasabdah kartavyah/ raksitavyo vaiyavstya-karena bhiksuna yogacari bhiksuh / sayyasana-upastambhanasya kartavya / pranitani ca sampriyani yogacarabhumy-anukulani khadaniyabhojaniyany upanayitavyani / (Bendall ed. p. 55) :""Then too, O Kasyapa, in a case where a monk practises self-discipline, your serving monk must collect the means of assistance suitable to the occasion, and also requisites, medicaments, and appurtenances for any bodily failure; and in the place where this monk lives no loud noise must be allowed; - but the serving monk must watch over the monk under discipline, must prop up his bed or seat, and must offer him food both hard and soft, pleasant, acceptable, and suited to the character of his disciplinary course." (Bendall tr. p. 56) We are not sure why the Chinese translator used HE (lit. - 166 -

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monk released from bondages) for Yogacari bhiksuh. Yoga in this sense means a bond or tie (asrava) as in the word yoga-ksema (spiritual success free from the bonds of attachment). ASM p. 131. An Arhat is sometimes translated as * or *, since he is free from four bonds of Kama, Bhava, Drsti and Avidya. Another example of the word Yogacara is found in the more sophisticated definition given by Bodhibhadra in his commentary (Nibandhana) of Aryadeva's Jnanasara-samuccaya. "With a methodical mental orientation (yoniso-manasikara), they put into practice, just in accordance with the natures of the things, what is meant by the scriptural sentence: 'Jinaputra! The three worlds are mind-only.' (from Dasabhumika-sutra). That is why they are called Yogacara alias Yonisomanasikara-yoga." S. Yamaguchi: Chugan Bukkyo Ronko, p. 17 Here, the Yogacara is defined as the methodical mental orientation, in accordance with the natures of the things (bhavaanurupya). Sthiramati in his Madhyantavibhaga-tika gives a definition of Manaskara-pratipatti and Anudharma-pratipatti as follows: "The behavior in accordance with the Dharma is a behavior following the natures of things that should be meditated on and that should be comprehended. It consists of the intense contemplation on Calming and Clear Vision already entered." (dhyatavya-jneya-dharma-anugata anupravista-samatha-vipasyana-bhavana-atmika pratipattir anudharma-pratipattih // (Yamaguchi ed. p. 21) Sthiramati more clearly defines Yoga as the intense contemplation -165

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Analysis of Yoga in the Samdhinirmocana-sutra on Calming and Clear Vision in his commentary on the Mahayana sutra-alamkara : "Yoga is a repeated exercise (abhyasa). Yogacara are those who, having acquired the Nirvikalpa-jnana in the First Stage (bhumi), intensely contemplate the same Nirvikalpajnana or Calming and Clear Vision as a pair (samatha-vipasyanayauganaddha) in the way of intense contemplation (bhavana. marga) in the Stages from the Second upto the Tenth Stage." | rnal hbyor ni goms par byed pa la bya ste / sa dan por rnam par mi rtog pahi ye ses rned nas sa gnis nas sa bcu man chad bsgom pahi lam na rnam par mi rtog pahi ye ses de nid la bsgom pa ham shi gnas dan lhag mthon zun du hbrel pa la bsgom pa ni rnal hbyor pa shes byaho || Peking ed. Vol. 108, p. 281-3. As to the difference between Calming and Clear Vision, a verse of the Mahayana-sutra-alamkara reads as follows: "By the halting of thought in thought on the basis of the right mental station, Calming is (established). Then, by the investigation of the doctrines, Clear Vision is (established)." // cittasya citte sthanac ca dharma-pravicayad api samyaksthitim upasritya samatho'tha vipasyana // Bodhipaksa Chapter v. 66 (Levi ed. p. 146) (Cf. ASM. p. 93) ECHTET, ERZIE, EES, Sthiramati comments on this verse as follows: "The right mental station (samyak-sthiti) means the right concentration (samyak-samadhi). Relying on the four kinds of concentration without defilements (anasrava-samadhi) of the -- 164 -

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realm of forms (rupa-dhatu), thought halts on thought. The halting of thought on such a single area of thought (ekagrata) as 'The three worlds are mind-only. There is nothing other than the mind' is Calming. Only by that extent, Calming is accomplished. When the equipose of thought is attained, the knowledge of knowing natures just as such (yathabhuta-jnana) will be produced. The non-discursive thought (nirvikalpajnana) of knowing the meaning of the doctrines without perversion is called Clear Vision. This is, in short, an explanation of Calming and Clear Vision in the Mahayana." // yan dag par gnas pa ni yan dag pasi tin ne hdsin la bya ste / gzugs kyi khams kyi zag pa med pasi tin ne hdsin la brten nas sems la sems bshag pa ste / khams gsum thams cad ni sems tsam du zad pa ste / sems las gshan med do shes sems rtse gcig tu hjog pa ni shi gnas shes bya ste / de tsam. gyis na shi gnas yons su grub pa ste / sems mnam par bshag . pa rned na yan dag pa ji Ita ba bshin du ses pahi ses rab hbyun stechos gan rnams kyi don phyin ci ma log par ses paui rnam par mi rtog paui ye ses la lhag mthon shes bya ste / hdi dag ni theg pa chen pohi shi gnas dan lhag mthon gi mtshan nid mdor bsten to // Peking ed. Vol. 109, p. 61, 1. 3. The analysis of Yoga-praxis, in terms of Calming and Clear Vision, was made more elaborately later in the tradition of the YogacaraVijnanavada in Tibet, China and Japan. The part of the Samdhinirmocana-sutra which I am going to introduce here is the most often quoted to support their standpoint. This is the part of the fourteen categorical questions made by Bodhisattva Maitreya and answered by Vairocana-Buddha in the form of Sambhoga-kaya. - 163 --

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Analysis of Yoga in the Samdhinirmocana-sutra Maitreya represents the Aparijna's standpoint while the Buddha reveals the Parijna's view. TRANSLATION SAMDHINIRMOCANA-SUTRA (Sutra of the Explanation of the Profound Meaning) Chapter IX: Questions of the Bodhisattva Maitreya or the Analysis of Yoga 1) At that time, Bodhisattva Maitreya asked the Bhagavat: "Bhagavat! Relying on what (kim samnisritya), and standing on what base (kim pratisthaya), do Bodhisattvas intensely contemplate Calming (samatha) and Clear Vision (vipasyana) in the Mahayana ? The Bhagavat gave this answer : "Maitreya ! Standing on the provisional establishment of the natures (dharma-prajnaptivyavasthapana), and relying on the non-abandonment of the vow (aniraksta-pranidhi) for the supreme perfection of enlightenment (anuttara-samyaksambodhi), (Bodhisattvas intensely contemplate Calming and Clear Vision in the Mahayana). (Sutra-alamkara pp. 167-168, WI , XE30. p. 519b) * 2) The Bhagavat taught the following four as the meditativeobject elements (alambana-vastu) of Calming and Clear Vision. a) the image attended with predication (savikalpa-pratibimba) b) the image devoid of predication (nirvikalpa-pratibimba) c) the limits of the entity (vastu-paryantata) - 162 -

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d) the fulfillment of the requirement (karya-parinispatti) "Among them, Bhagavat, how many are the meditative objects of Calming ? The Answer: "It is only one, i. e., the image devoid of predication (is the meditative object of Calming). "How many are the meditative objects of Clear Vision ? The Answer : "It is only one, i. e., the image attended with predication (is the meditative object of Clear Vision). "How many are the meditative objects of Calming and Clear Vision combined ? The Answer: "There are two sorts, i. e., the limits of the entity and the fulfillment of the requirement are the meditative objects of Calming and Clear Vision combined). (ASM p. 86, KETER, XE31, pp. 686-7; BETW* 7E31, pp. 744-5) 3) "Bhagavat! Staying and relying on these four meditativeobject elements of Calming and Clear Vision, how do the Bodhisattvas exert themselves in Calming (samatha-paryesin) ? And how are they skilled in Clear Vision (vipasyana-kusala) ? The Answer : "Maitreya ! The provisional establishments of the natures are as follows: i) sutra, ii) geya, iii) vyakarana, iv) gatha, v) udana, vi) nidana, vii) avadana, viii) itivrttaka, ix) jataka, x) vaipulya, xi) adbhuta-dharma, xii) upadesa. (dvadasa-anga-dharma-pravacana, Cf. ASM pp. 75-78). I have taught those (establishments) to the Bodhisattvas. They listen to them well (susruta), keep them well in mind (susamapta), remember them by heart (vacasa paricita), examine them by intellect (manasa anviksita), comprehend them well by insight - 161 -

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Analysis of Yoga in the Samdhinirmocana-sutra (drstya supratividdha). They live in solitude (ekakino rahogatah), and stay mentally composed (pratisamlayana). They orient the mind (manasikr) to the Dharmas that have been well thought over (sucintita-dharma). With the mental orientation with an inner continuity (adhyatmika-prabandha-manasikara ?), they orient the mind to the thought that has the mental orientation to (the Dharmas). When (the Bodhisattvas) keep acting in this way for a long time, the bodily cathartic (kaya-prasrabdhi) and mental cathartic (citta-prasrabdhi) will be produced in them. This is what is called Calming. The Bodhisattvas are those who exert themselves for. Calming in this manner. (ASM p. 108, SEPERTAA , RIE31, p. 30b; &# M E # *-, MiE31, p. 664c; HEW *-, XiE31, p. 481c) 4) Having attained the bodily and mental cathartic, (the Bodhisattvas) fix themselves in this state (of Calming). They put aside the aspects of thought (citta-akara) (as false appearances). They inquire into (praty-aveks) the Dharmas that are properly thought over in the above-mentioned way (sucintita-dharma) and have a conviction (adhimuc=nirvedha) on those Dharmas as being the images in the scope of concentration inside (of the mind) (adhyatma-samadhi-gocara-pratibimba ?). In this way, with the images in the scope of concentration, (the Bodhisattvas) inspect (vicaya), inspect fully (pravicaya), deliberate fully (paritarka), consider profoundly (paricara), bear in mind (ksanti), desire (kama), investigate conclusively (nitirana), look for (darsana), and comprehend (avabodha) the objects that should be known (ineya-artha). This is what is called Clear Vision. The Bodhisattvas are those who are skillful in Clear Vision in this manner. (ASM p. 110 ;Lam-rim 493a) - 160 -

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5) "Bhagavat! The Bodhisattvas have the inner mental orientation (adhyatma-manasikara) on thought which has the thought as the meditative object (citta-alambaka-citta). While they are still unable to attain the bodily and mental cathartic what shall this mental orientation be called ? "Maitreya ! It is not Calming. It should be called (a mental orientation) associated with a conviction consisting with Calming (samatha-anulomika-adhimukti-samprayukta-manasikara). "Bhagavat! While the Bodhisattvas are still unable to attain the bodily and mental cathartic, they may have a mental orientation reflecting inward on those properly conceived Dharmas as the images in the scope of concentration. What should this mental orientation be called ? "Maitreya ! It is not Clear Vision. It should be called (a mental orientation) associated with a conviction consisting with Clear Vision (vipasyana-anulomika-adhimukti-samprayukta-manasikara). (ASM p. 126; Lam-rim 511a) 6) "Bhagavat! Between the Way of Calming (samatha-marga) and the Way of Clear Vision (vipasyana-marga), is there a difference or none ? The Answer : "Maitreya ! There is a difference, and there is no difference. "Why is there no difference ? "Because (Calming) has as the meditative object the thought which is the meditative object of Clear Vision (vipasyana-alambana citta). "Why is there a difference ? "Because the image attended with predication (savikalpa - 159 --

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Analysis of Yoga in the Samdhinirmocana-sutra pratibimba) is not the meditative object of (Calming). 7) "Bhagavat! Between the image in the scope of concentration (possessed by the Bodhisattvas skilled) in Clear Vision (vipasyana-samadhi-gocara-pratibimba)* and the thought (citta), is there a difference or none? "Maitreya! There is no difference. "Why is there no difference? "Because the image is no more than the representation (vijnapti-matra). Maitreya, as I taught before, the meditative object of perception becomes manifest as 'what is represented only' (vijnana-alambanam vijnapti-matra-prabhavitam). "Bhagavat! When the image in the scope of concentration is not different from the thought, how can the thought perceive (utpreksate) the thought itself? The Answer: "Maitreya! It is true that here in this world there is nothing that can perceive itself (kartr karman). But, the thought thus produced (evam utpanna-citta) would make a manifestation of imagery in this way (evam avabhasate) (having double aspects of the perceiving thought and the thought to be perceived). "Maitreya ! For instance, when a form (rupa ) is given, on the cleaned up surface of a mirror, we would be likely to assume that we perceive not only the form itself but also the image of the form (reflected in the mirror). In that case, the image appearing in this way (on the surface of the mirror) * rnam par lta bar bgyid pa shes bya ba ni lhag mthon dan ldan pahi rnal hbyor pa rnam par mi rtog pahi ses pa rtogs paho // (One who observes (vyavalokayitr) means a Yogin endowed with clear vision who comprehends the things with nirvikalpa-jnana. SNSV. p. 162a. R. E. -158

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appears as a thing completely different and independent (bhinnaarthavat) from the form itself. Just in the same manner, the thought thus produced appears itself as a thing completely different and independent from the image held in the scope of concentration (samadhi-gocara-pratibimba). (Mahayana-samgraha, Taisho Vol. 31, pp. 182c-183a; p. 285bc; p. 338c; p. 400ac) 8) "Bhagavat! When sentient beings have images in thought, which appear in one form (as a blue Dravya) or another, and which stay in their intrinsic natures (svabhava-avasthita), are those (images) not different from the thought itself? The Answer: "Maitreya! They are not different. Ignorant people, with perverted intelligence (viparita-mati), could not tell properly (yathabhutam ajnatva) that those images are no other than mental representation (vijnapti-matra). They have a perverted understanding (about the images). 9) 'Bhagavat! To what extent do the Bodhisattvas intensely contemplate Calming exclusively? The Answer: "At the time when they orient the mind on the image of the thought (citta-nimitta) with a mental orientation without interruptions (sarita-manasikara). (ASM p. 96) "To what extent do they intensely contemplate Clear Vision exclusively? The Answer: "At the time when they orient the mind on the successive thought (anantarya-citta) with a mental orientation without interruptions. 66 "To what extent do Calming as well as Clear Vision occur in equal union when the pair is mixed? -157

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Analysis of Yoga in the Samdhinirmocana-sutra (kiyata samathas ca vipasyana cobhe misribhute samayugam vartate) (ASM p. 121) The Answer: "When they orient the mind on a single area of thought (cittaikagrata). "Bhagavat! What is the image of thought (citta-nimitta) ? "Maitreya ! The image attended with predication (savikalpapratibimba), which is the meditative object of Clear Vision (vipasyana-alambana) and which is in the scope of concentration (samadhi-gocara) (is the image of thought). "What is the successive thought (anantarya-citta)? (Cf. ASM p. 94) "Maitreya! Thought which has the image which is the meditative object of Clear Vision as its meditative object (is the successive thought). "What is a single area of thought (cittaikagrata) ? "Having understood that the image in the scope of concentration (samadhi-gocara-pratibimba) is no other than mental representation (vijnapti-matra), (the Bodhisattvas) have the mental orientation towards truth (tathata). This is a single area of thought. * (Cf. ASM p. 108) - 156

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ABBREVIATIONS: ASM: A. Wayman, Analysis of the Sravakabhumi Manuscript (Berkeley, 1961). SNSV: Samdhinirmocana-sutra-vyakhyana (Peking ed. No. 5845, Vol. 144). BIBLIOGRAPHY: Hakuju Ui: Study of the Mahayana-sutra-alamkara (Daija-shogon-kyoron Kenkyu), Tokyo, 1961. Hakuju Ui: Study of the Yogacara-bhumi (Yugaron Kenkyu), Tokyo, 1958. Josho Nozawa : Study of Yogacara in Mahayana Buddhism (Daijo Bukkyo Yugagyo no Kenkyu), Kyoto, 1957. Susumu Yamaguchi : A Study of Madhyamaka Buddhism (Chugan Bukkyo Ronko), Tokyo, 1939. - 155 -