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The Previous Buddhist Thinking and the works of Asaiga cxxix is of the nature of prajñā which represents the purified, vimala, exalted state of the mind.1
Asanga, following the Buddhist tradition, regards the ānāpānasmộti as a sine qua non for the yogin which helps purify his conduct (carita) and thereby his citta. In the second Yogasthäna of the present text, while discussing the four ālambanas essential for the Yogin for the purification of his career, conduct and mental faculties, Asanga enumerates the ānāpānasmộti along with aśubh(at)ā, maitri, pratiyasamutpäda, dhātu-prabheda and other factors the knowledge of which leads to the realisation of mental orientation in the various stages of concentration (samāhitabhūmikamanaskāra), which finally leads to the acquisition of dhyāna.”
. He elucidates the concept of ānāpānasmști under the following heads:8
(a) gañanā-paricaya, (bi Skandhāvatāra-paricaya, (c) pratityasamutpādāvatāraparicaya, (d) satyāvatāraparicaya and (e) Șodašākāraparicaya.
In the gaņāyaricapa, the author gives a detailed analysis of the ānāpāna, the aśvāsa-praśvāsa, as being counted in one unit. from one to ten. Similarly, the dual of äśväsa and praśvāsa is also counted upto ten numbers. Anulomagananä and pratiloma-gañanā have also been referred. This
AKB, VI. 12, p. 340. Gananānugamaḥ sthänań laksnärthavivartanäs
Parisuddhisca şodheyamānāpānasmrtirmata|| 2. Cf. AK. VI. 12 :
Ănāpānasmrtih praja pañcabhūrvâyugocara Kāmāśrayā na bāhyānāṁ şadvidyā gananādibhih||
See AKB, pp. 339.40. 3. Ś. Bh. p. 219 sq.
