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Śrāvakabhūmi gananāparicaya helps the mind acquire the cessation of the vikṣepa-state. This gananā-paricaya helps the mțdvindriya pudgalas attain the state of full mental equilibrium (citta-sthiti or citta-virati). The pudgalas having a sharp sense, when develop this aspect of the ānāpāna-smộti, experience the lightness and praśrabdhi of mind and the body.” The Yogin, thus knows the āśraya of inhaling and exhaling, i.e., kāva (body), through which he enters the rūpa-skandha and thereby realises the real nature of other skandhas as well as the nature of evanascent phenomenal samskāras.
By the same procedure, he realises the real nature of the doctrine of pratitya-samutpāda through which he comes to know the originating factors of inhaling and exhaling, i. e., the body (kāya) and the mind (citta). This leads to the realisation of the nature of phenomenal existents that they are non-eternal, of the nature of suffering, originated from craving and lust (trọnā) and gets rid of the dharmas that can be abandoned through darśana. Only the bhāvanāprahātavya dharmas are left out to be abandoned later on.5
For abandoning the bhāvanāprahātavya dharmas, he enters the path of contemplation (bhāvanā) which is realised through the sixteen-fold analysis of breathing. This Şodaśākāra paricaya of the ānāpāna-smști also finds place in the S. N., the AVS, VSM., and Mvy. which indicates that the Pali and the Mahāyana traditions? had also incorporated this aspect of the ānāpāna-smộti-doctrine. This also includes all the aspects of Buddhist Yoga which lead to the inculcation of the methods of citta-purification.
1. Ibid., p. 223-24. 2. Ibid., p. 225-26. 3. Ibid., p. 226. 4. Ś. Bh., p. 226-27. 5. Ibid., p. 228. 6. SBh. (II), p. 229 sq. 7. For references to Pāli Tripitaka, See, Supra, fn. 1; AVS, Para 20
(MSS I. 323-24); VSm., VII. 1, VIII. 145, 147 etc.; Mvy, liii.
