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The Previous Buddhist Thinking and the works of Asanga cxxvii
(The mundane and the supra-mundane vairāgyas and their ingredients taken together, are, what we call, naişkramyabhūmi). It may be compared to the sixth (stage) bhūmi of the Śrāvakabhūmi in the Tibetan tradition which has been named there as Vairāgyabhūmi'.1 The Mvy. (ff. L) also mentions vītarāgabhūmi' as the sixth of the seven śrāvakabhūmis.
The five dhyānas have been enumerated, under the subtitle 'laukikamārgeņa vairāgyagamanam, and the contemplation of the four Aryan truths and the path transcendent to hem, has been said to comprise the lokottaravairāgya. The ingredients (sambhāra) include specific moral disciplines comprising the ātma saripat, parasaipat, kušaladharmacchandaḥ, śīlasaṁvara, indriya-sarvara, bhojane-mātranjñatā and jāgarikānuyoga in addition to kalyāna-mitratā, saddharmaśravaṇacintanā, anantarāya, tyāga and śramaņālamkāra.
Asanga defines, elucidates and elaborates the discussion of the various aspects of naiskramya and shows that after proper penetration of and contemplation upon the mundane and supra-mundane vairāgyas as well as the practice of the varous aspects of their practical discipline, the worldly afilictions are removed and the pudgala is enabled to acquire higher discipline. He is endowed with the faculty of proceeding towards the state of Perfection and elightenment through various stages of samadhi after the cessation of satkāyadrsti and contemplation upon the non-intrinsic character of the phenomenal existents* (dharma nairātmya).
1. Vide, ala araÄT FT fare, (Sanskrit University Varanasi,
Souvenir on the Bauddha-yoga-Seruinar, 1971).
SBh., pp. 35-36. 3 Ibid., pp. 36-37 sq. 4. See, Asm., p. 69; Ada, p. 86 (X. 17), vide also. Asm., p. 65;
S. Bh., p. 36 fn. 1, p. 37, fn. 2.
