The Yogācārabhūmi Meditation Doctrine of the 'Nine Stages of Mental Abiding' in East and Central Asian Buddhism

The Yogācārabhūmi Meditation Doctrine of the 'Nine Stages of Mental Abiding'

in East and Central Asian Buddhism

Sangyeob CHA

Introduction

Most meditative systems of Buddhism are presented through the two categories of 'calm abiding' (śamatha, zhǐ 止) and 'insight' (vipaśyanā, guān 觀). Calm abiding is said to precede insight, because calming the mind allows insight to focus on its object naturally, and if the power of calm abiding is weak, insight cannot penetrate its object clearly. Śamatha meditation is normally considered a gradual type of practice and the stages of how it arises are explained in a teaching called 'the nine stages of mental abiding' (navākārā cittasthitiḥ, jiǔzhǒng xīnzhù 九種心住).1

In Indian Buddhism, the major textual source for the explanation on the nine stages of mental abiding is the Śrāvakabhūmi from within theYogācārabhūmi. th When theYogācārabhūmi was translated into Chinese in the 7 century by Xuánzàng, this teaching on the stages of śamatha practice was thereby introduced into Chinese Buddhism. With the proliferation of Yogācārabhūmi-related literature within Xuánzàng's Fǎxiàng School (法相宗) in East and Central Asia, the notion of the nine stages of mental abiding spread into several indigenous Yogācāra works and may have had a subtle influence on the local systems of meditation. In this article, I shall trace the dissemination of this notion in Chinese, Korean, and Central Asian Buddhist literature.2

The author wishes to express his sincere gratitude to Dr. Ulrich Timme KRAGH for his encouragement and help, and to Mr. Zachary W. JONES for his kind assistance. 1

The nine stages of mental abiding are related to several other terminological categories that will not be considered in detail in this article. These categories include: the 'six forces' (ṣaḍvidhabala, liùzhǒng lì 六種力), the 'four attentions' (catvāro manas[i]kārā, sìzhǒng zuòyì 四種作意), 'one-pointed mind' (cittaikāgratā, xīn yījìng xìng 心一境性), 'equanimity' (upekṣā, shě 捨), and 'pliancy' (praśrabdhi, qīng ān 輕安). For a comparison of the six forces, the nine stages of mental abiding, and the four attentions, see table 2 in the appendix. 2

Although the Fǎxiàng tradition (Jap. hossō) also was studied in Japan and there undoubtedly exist Japanese Buddhist texts that mention or comment on the nine stages of mental abiding, I have due to time constraints not been able to include the pertinent Japanese works in this article.

1. The Nine Stages of Mental Abiding in the Chinese Translation of the Yogācārabhūmi One of the many works that Xuánzàng (玄奘, 602-664 CE) brought from India to

China and translated into Chinese was the large encyclopedic treatise, the Yogācārabhūmi (Yúqié shī dì lùn 瑜伽師地論).3 Its original Sanskrit text was translated by Xuánzàng in 648 CE at Hóngfú Monastery (弘福寺) in Cháng'ān (長 安).4 The Yogācārabhūmi is thought to have been composed in India between 300 and 350 CE. Traditionally, Tibetan sources attribute its authorship to Asaṅga, whereas Chinese sources ascribe it to Maitreya.5 It is the foundational text of the Indian Yogācāra School.

The Yogācārabhūmi is comprised of five major parts in the Chinese version, but in the Tibetan version it consists of six major parts (DELEANU, 2006:43-44). The first main part of the text, which is called *Maulyo bhūmayaḥ (or *Maulī bhūmiḥ), is the most fundamental section. Maulyo bhūmayaḥ is composed of seventeen books. The thirteenth book, the Śrāvakabhūmi (Shēngwén dì 聲聞地), is divided into three bhūmis (dì 地), viz., Gotrabhūmi, Avatārabhūmi, and Naiṣkramyabhūmi, as well as four Yogāsthānas (Yúqié chù 瑜伽處). The third Yogāsthāna is important in the present context, because this is the chapter that contains the classifications of the stages of śamatha practice presented below.

Among these stages, the third Yogāsthāna of the Śrāvakabhūmi emphasizes the classifications of the nine stages of mental abiding, the four attentions, etc., which according to the Indian texts explain the progression of meditation practice. The explanation on the nine stages of mental abiding begins:

What are the nine stages of mental abiding? Here, a monk makes his mind abide only internally, abide evenly, abide calmly, and abide closely, taming it, pacifying it, pacifying it thoroughly, making it single-pointed, and balancing it into samādhi.7

Chronological tables of Xuánzàng's translations are found in HAKAMAYA (1981:252259), LUSTHAUS (2002:554-573), and DELEANU (2006:106).

For more on the date of Xuánzàng's translation, see HAKAMAYA (1981:155-341), KAMATA (1999:260-261), and DELEANU (2006:133). There is some disagreement concerning the actual date when the translation work on the Yogācārabhūmi commenced; see the detailed discussion in DELEANU (2006:107-108).

For the differences between the Tibetan and Chinese sources concerning the authorship of the Yogācārabhūmi, see DELEANU (2006:13-18).

Details on the contents of the third Yogāsthāna are given by DELEANU (2006:27-29). 7

ŚrBh 36317-3641 (in the following, underlining is used to indicate variant readings between the three language-editions): tatra navākārā cittasthitiḥ katamā/ iha bhikṣur adhyātmam eva cittaṃ sthāpayati/ saṃsthāpayati/ avasthāpayati upasthāpayati/ damayati/ śamayati/ vyupaśamayati/ ekotīkaroti/ samādhatte. Tibetan translation (Q5537.160b6-161b5;

D4036.132b3-133b1): /de la sems gnas pa rnam pa dgu gang zhe na/ 'di la dge slong sems nang kho nar 'jog par byed pa dang/ yang dag par 'jog par byed pa dang/ bsdus te 'jog par byed pa dang/ nye bar 'jog par byed pa dang/ dul bar byed pa dang/ zhi bar byed pa dang/ nye bar zhi bar byed pa dang/ rgyud gcig tu byed pa dang/ ting nge 'dzin du byed pa'o/.

Chinese translation (T1579.450c18-20): 云何名爲九種心住 謂有苾芻令心內住等住 安住近住 調順寂靜最極寂靜 專注一趣 及以等持 如是名爲九種心住. In the Chinese version, the word tatra (de la) is omitted. Only the Tibetan Peking and Derge versions of ŚrBh use dul ba, unlike the form 'dul ba seen in other sources. For a comparison of the names of the nine stages of mental abiding used in various sources, see table 1 below. Before beginning the nine stages, a monk goes to his master and receives his special object of meditation. This object is usually one of the meditative objects for five preparatory practices (pañca nimittāni, wǔ tíngxīn guān 五停心觀), namely, the meditation on impurity (aśubhā, bùjìng不淨), the meditation on friendliness (maitrī, cí 慈), the meditation on dependent origination (idaṃpratyayatāpratītyasamutpāda, cǐyuánxìng yuánqǐ 此緣性緣起), the meditation on analysis of the elements (dhātuprabheda, jiè chābié界差別), or the meditation on the mindfulness of breathing (ānāpānasmṛti, rùchū xī'niàn 入出息念) (DELEANU, 2006:20). Relying on such a meditation, the monk enters the first stage called "making the mind abide only internally" (adhyātmam eva cittaṃ sthāpayati):

What is making [the mind] abide [only internally]? Having withdrawn the mind from all external objects and settled the mind internally without distraction, this is the first undistracted settling of the mind. As such, it is 8 known as making [the mind] abide [only internally].

In this first stage, the monk goes to a solitary place, for example the foot of a tree or a cave. There he merely focuses his mind on the internal object of meditation. After a while, he enters the second stage called "making [the mind] abide evenly" (saṃsthāpayati):

What is making [the mind] abide evenly? The mind which has just begun to be settled is coarse, not remaining, constantly moving, but by augmenting and increasing the clarity towards the object, the mind is held back, refined, and gathered. As such, it is known as abiding evenly.9

During the second stage, the monk wants to continue meditating on the particular inner object, but his mind is unbalanced by other thoughts undulating in and out of his conscience. He should then become aware of his moving mind and subsequently return his mindfulness to the special object. By mastering this technique,

8 ŚrBh 3642-4 (brackets indicate emendations): kathaṃ sthāpayati/ sarvabāhyebhya ālambanebhyaḥ pratisaṃkṣipya adhyātmam avikṣepāya upaniba[ndhayati]/ ya[s] tatprathamopanibaddho [']vikṣepāya iyaṃ sthāpanā/. Q5537.160b6-161a5; D4036.132b3-133a1: de la ji ltar na 'jog par byed pa yin zhe na/ phyi rol gyi dmigs pa thams cad las yang dag par bsdus te/ rnam par mi g.yeng bar bya ba'i phyir nang du nye bar gtod par byed pa ste/ rnam par g.yeng ba med par bya ba'i phyir dang por nye bar gtad pa gang yin pa de ni 'jog par byed pa yin no/ /. T1579.450c20-23: 云何內住? 謂: 從外一切所緣境界, 攝錄其心繫在於內令不散亂. 此則最初繫縛其心, 令住於內不外散亂, 故名內住. In the Chinese and Tibetan versions, it is mentioned this stage is "without distraction" (bù wài sànluàn 不外散亂, rnam par g.yeng ba med par), but in the Sanskrit version it is said that it is "with distraction" (vikṣepāya). Following the Chinese and Tibetan versions, the Sanskrit text has been emended from vikṣepāya into [']vikṣepāya, "without distraction".

9 ŚrBh 3645-8: kathaṃ saṃsthāpayati/ tatprathamopanibaddhaṃ yad eva cittaṃ tad balam audārikam asaṃsthitam aparisaṃsthitaṃ tasminn eva ālambane pravarddhanayogena prasādayogena sābhinigrahaṃ sūkṣmīkurvan abhisaṃkṣipan saṃsthāpayati/. Q5537. 161b2-3; D4036.132b5-7: ji ltar na yang dag par 'jog par byed ba yin zhe na/ dang po nye bar gtod pa'i sems gang yin pa de/ g.yo ba dang/ rags pa dang/ yang dag par mi gnas pa dang/ yongs su mi gnas par gyur na/ de dmigs pa de nyid la gtad pa'i tshul dang/ dang bar bya ba'i tshul gyis mngon par tshar bcad pa dang bcas pas/ phra bar byed cing mngon par g.yeng bar mi byed pa gang yin pa de ni yang dag par 'jog par byed pa yin no//. T1579.450c23-27: 云何等住? 謂: 即最初所繫縛心. 其性麁動未能令其等住遍住故. 次即於此所緣境界, 以相續方便澄淨方便, 挫令微細遍攝令住, 故名等住.

the monk reaches the third stage called "making [the mind] abide calmly" (avasthā- payati):

What is making [the mind] abide calmly? Even though the mind abides [internally], due to the loss of mindfulness it becomes distracted externally. Again, the mind is pulled back in the same manner. As such, it is known as abiding calmly.10

As seen above, the second and third stages are quite similar, but the third stage goes further in depth. The power of mindfulness is more inwardly focused than during the second stage, especially because the mind begins to block out the external objects, whereby the attention can now be focused more on the internal object. Thereupon, the monk enters the fourth stage called "making [the mind] abide closely" (upasthāpayati):

What is making [the mind] abide closely? At first, the mindfulness is made to rest repeatedly in this manner. When thus abiding and correctly settling the mind, the mind is prevented from departing and abiding ex-11 ternally. As such, it is known as close abiding.

At this stage, the monk has successfully blocked out external objects and is now continuously able to focus his mind only on the inward object. Having achieved the last of the first four stages that are all associated with making the mind abide internally on the meditative object, the practitioner enters the next series of stages concerned with controlling and pacifying negative emotionality in order to attain serenity. The fifth stage is called "taming [the mind]" (damayati):

What is taming [the mind]? There are various features (nimitta) that cause the mind to be distracted. They are the features of forms, sounds, aromas, flavors, and tangibles; further, the features of desire, aversion, ignorance, masculinity, femininity, and so forth. With regard to these, one should first apply the perception of their distressful nature. Thereby, one prevents the mind from flowing away towards these features. As such, it is known as taming [the mind].12

ŚrBh 3649-11: katham avasthāpayati/ sacet cittam eva[ṃ] sthāpayataḥ/ smṛtisaṃpramoṣād bahirdhā vikṣipyate/ sa punar api [tathaiva] pratisaṃharati/ evam avasthāpayati/. Q5537.161b3-5; D4036.132b7-133a1: ji ltar na bsdus te 'jog par byed pa yin zhe na/ de ltar de'i sems gzhag pa dang yang dag par gzhag pa de gal te brjed ngas pas phyi rol du rnam par g.yeng bar gyur na/ des yang phyir de nyid la sdud par byed de/ de ltar na bsdus te 'jog par byed pa yin no//. T1579.450c23-27: 云何安住? 謂: 若此心雖復如是內住等住, 然由失念於外散亂. 復還攝錄安置內境, 故名安住.

ŚrBh: lacuna. Q5537.161b3-5; D4036.132b7-133a1: ji ltar na nye bar 'jog par byed pa yin zhe na/ dang po kho nar de lta de ltar dran pa nye bar gzhag ste/ gnas shing sems de yang dag par 'jog par byed pa na/ ji nas kyang de'i sems de'i phyi rol du mi 'phro bar byed de/ de ltar na nye bar 'jog par byed pa yin no/. T1579.450c29-451a2: 云何近住? 謂: 彼先應如是如是親近念住. 由此念故數數作意內住其心, 不令此心遠住於外, 故名近住. 12

ŚrBh 36412-16: kathaṃ damayati/ yair nimittair asya tac cittaṃ vikṣipyate/ tadyathā gatvara-saṃspraṣṭavya-nimittai rāga-dveṣa-moha-strī-puruṣa-nimittaiś ca/ tatra anena pūrvam eva ādinava-saṃjñā-udgṛhītā bhavati/ tām adhipatiṃ kṛtvā teṣu nimitteṣu tasya cittasya prasaraṃ na dadāti/ evaṃ damayati/. Q5537.161b6-8; D4036.133a2-3: ji ltar na dul bar byed pa yin zhe na// 'di lta ste/ gzugs dang/ sgra dang/ dri dang/ ro dang/ reg bya'i mtshan ma dag gam/ 'dod chags dang/ zhe sdang dang/ gti mug dang/ bud med dang skyes pa'i mtshan ma gang dag gis/ de'i sems rnam par g.yengs par gyur na/ de la des dang po nyid nas nyes dmigs kyi 'du shes bzung ba nyid kyi dbang du byas nas/ mtshan ma de dag la de'i This fifth stage differs from the earlier stages, because the monk now has more depth in his meditation, having already achieved a stable ability to abide internally. In his mind, there arises, not external but internal images of sensory objects, desire, aversion, etc. Consequently, he has to remedy such coarse internal distractions as soon as he becomes aware that thinking of such features is disturbing. Thereby, he becomes able to continue his meditative state without further distraction and enters the sixth stage called "pacifying [the mind]" (śamayati):

What is pacifying [the mind]? There are various thoughts (vitarka), such as the thought of desire, as well as various subsidiary defilements, such as the hindrance of wishing for sensual pleasure, that cause commotion in the mind. In this case, one should first apply the perception of their distressful nature. Thereby, one prevents the mind from flowing away toward these thoughts and subsidiary defilements. As such, it is known as pacifying [the mind].13

This sixth stage is even more tranquil than the fifth stage. Here the monk notices various thoughts and secondary defilements arise in his mind, such as desire, anger, etc., which cause subtle mental disturbances. Having become aware of such subtle thoughts and emotional patterns, the meditator is able to pacify them by considering them disconcerting. Then he reaches the seventh stage called "thoroughly pacifying [the mind] (vyupaśamayati):

What is thoroughly pacifying [the mind]? When thoughts and subsidiary defilements manifest due to the loss of mindfulness, one does not tolerate their repeated arising and eliminates them. As such, it is known as 14 thorough pacifying [the mind].

In this seventh stage, when the monk focuses on the meditative object, he sometimes loses his mindfulness (smṛti). Yet, he is fully aware of the thoughts and subsidiary defilements that occur in his mind as a result thereof, and he immediately eliminates these distractions. In this sense, the power of mindfulness is

sems 'phror mi ster bar byed de/ de ltar na dul bar byed pa yin no//. T1579.451a2-6: 云何調順? 謂: 種種相令心散亂, 所謂色聲香味觸相, 及貪瞋癡男女等相故. 彼先應取彼諸相為過患想. 由如是想增上力故, 於彼諸相折挫其心不令流散, 故名調順. 13 ŚrBh 36417-22: kathaṃ śamayati/ yair vitarkaiḥ kāmavitarkādibhiḥ, yaiś ca upakleśaiḥ, kāmacchandanivaraṇādhibhiḥ/ tasya cetasaḥ saṃkṣobho bhavati/ tatra anena pūrvam eva ādīnavasaṃjñāudgṛhītā bhavati/ tām adhipatiṃ kṛtvā tasya cetasaḥ teṣu vitarkopakleśeṣu prasaraṃ na dadāti/ evaṃ śamayati/. Q5537.161a8-161b1; D4036.133a3-5: ji ltar na zhi bar byed pa yin zhe na/'dod pa'i rnam par rtog pa la sogs pa rnam par rtog pa gang dag dang/ 'dod pa la 'dun pa'i sgrib pa la sogs pa nye ba'i nyon mongs pa gang gis de'i sems kun du 'khrugs par gyur na/ de la des dang po nyid nas nyes dmigs kyi 'du shes su gzung ba de nyid kyi dbang du byas nas de'i sems de rnam par rtog pa gang dag dang/ nye ba'i nyon mongs pa de dag la 'phror mi ster bar byed do// de ltar na zhi bar byed pa yin no//. T1579.451a6-10: 云何寂靜? 謂: 有種種欲恚害等諸惡尋思貪欲蓋等諸隨煩惱, 令心擾動. 故彼先應取彼諸法為過患想. 由如是想增上力故, 於諸尋思及隨煩惱, 止息其心不令流散, 故名寂靜. 14 ŚrBh 3651-3: kathaṃ vyupaśamayati/ smṛtisampramoṣāt tadubhayasamudācāre saty utpannotpannān vitarkopakleśān na adhivāsayati prajahāti/ evaṃ vyupaśamayati/. Q5537.

161b1-2; D4036.133a5-6: ji ltar na nye bar zhi bar byed pa yin zhe na/ de brjed ngas pa'i phyir rnam par rtog pa dang/ nye ba'i nyon mongs pa de gnyi ga kun 'byung bar gyur na/ byung ngo cog dang du mi len cing spong bar byed de/ de ltar na nye bar zhi bar byed pa yin no//. T1579.451a11-14: 云何名為最極寂靜? 謂: 失念故即彼二種暫現行時, 隨所生起諸惡尋思及隨煩惱能不忍受. 尋即斷滅除遣變吐, 是故名為最極寂靜. stronger than in earlier stages. Achieving this level brings the practitioner to the eighth stage called "making [the mind] single-pointed" (ekotīkaroti):

What is making [the mind] single-pointed? One intentionally makes [the mind] remain down in an uninterrupted, continuous stream of meditative concentration (15samādhi). As such, it is known as making [the mind] single-pointed.

At this stage, the monk is able to abide in samādhi. Yet when he focuses on the meditative object, he still needs intentionally to apply some effort, because his ability to rest in continuous samādhi is not yet automatic. Proceeding in this way, he comes to the ninth stage called "balancing [the mind] into samādhi" (samādhatte):

What is balancing [the mind] into samādhi? Due to perseverance, prolonged training, and zeal, one attains the path of an effortless and natural flow. This ability to rest the mind without distraction in the flow of meditative concentration comes about without any intentional effort. As such it is known as balancing [the mind] into samādhi.16

In this final stage known as samādhatte or samādhāna, the meditator is now able to abide automatically in continuous samādhi. Intention and effort to hold the mind on the meditative object are no longer necessary, because the meditator has practiced repeatedly and continuously with the object during the earlier stages.

ŚrBh 3654-6: katham ekotīkaroti/ sābhisaṃskāraṃ niśchidraṃ nirantaraṃ samādhipravāham avasthāpayati/ evam ekotīkaroti/. Q5537.161b2-3; D4036.133a6-7: ji ltar na rgyud gcig tu byed pa yin zhe na/ mngon par 'du byed pa dang bcas pas bar du chad pa med pa dang/ rgyun chags par ting nge 'dzin gyi rgyun la 'jog par byed de/ de ltar na rgyud gcig tu byed pa yin no//. T1579.451a14-16: 云何名為專注一趣? 謂有加行有功用, 無缺無間三摩地相續而住. 是故名為專注一趣. 16

ŚrBh 3657-10: kathaṃ samādhatte/ āsevanānvayād bhāvanānvayād bahulīkārānvayād anābhogavāhanaṃ svarasavāhanaṃ mārgaṃ labhate/ yena anabhisaṃskāreṇa asya cittasamādhipravāha[syā]vikṣepeṇa pravartate/ evaṃ samādhatte/. Q5537.161b3-5; D4036.133a7- 133b1: ji ltar na ting nge 'dzin du byed pa yin zhe na/ kun du bsten cing goms par byas lan mang du byas pa'i rgyus lhun gyis grub par 'jug pa dang/ rang gi ngang gis 'jug pa'i lam thob cing mngon par 'du byed pa med pa dang/ lhun gyis grub pa de nyid kyis/ de'i sems rnam par g-yeng ba med pa'i ting nge 'dzin gyi rgyun la 'jug par 'gyur te/ de ltar na ting nge 'dzin du byed pa yin no//. T1579.451a16-19: 云何等持? 謂數修數習數多修習為因緣故, 得無加行無功用任運轉道. 由是因緣不由加行不由功用, 心三摩地任運相續無散亂轉. 故名等持.

Table 1 – Names of the Nine Stages of Mental Abiding in Various Sources

ŚrBh MSA AS ASBh BHK LRChM22 ① Skt sthāpayati sthāpayati sthāpanā sthāpanā tatra cittaṃ sthāpayati ×

Tib 'jog par byed pa 'jog par byed 'jog pa 'jog pa de dang de la sems 'jog go de dang de la sems 'jog pa

Ch nèizhù 內住 ānzhù xīn 安住心 zhù 住 lìngzhù 令住 chú 除 nèizhù 23 內住 ② Skt saṃsthāpayati saṃsthāpayati saṃsthāpana saṃsthāpana saṃsthāpayati ×

Tib yang dag par 'jog par byed pa kun tu jog par byed rgyun du 'jog pa rgyun du 'jog pa rgyun du 'jog go rgyun du 'jog pa

Ch děngzhù 等住 shèzhù xīn 攝住心 děngzhù 等住 děngzhù

等住 zhèng(biàn) chú正(遍)除 xùzhù

續住

Skt avasthāpayati avasthāpayati avasthāpana avasthāpana avasthāpayati ×

Tib bsdus te 'jog par byed pa nges par

jog par byed

Ch ānzhù 安住 jiězhù xīn 解住心 ānzhù 安住 ānzhù 安住 fēnwèi chú 分位除 ānzhù 安住

Skt × (lacuna) upasthāpayati upasthāpana upasthāpana upasthāpayati ×

Tib nye bar 'jog par byed pa nye bar

jog par byed nye bar jog pa nye bar 'jog pa n ye bar 'jog gonye bar 'jog pa

Ch jìnzhù 近住 zhuǎnzhù xīn 轉住心 jìnzhù 近住 jìnzhù 近住 jìn chú 近除 jìnzhù 近住

⑤ Skt damayati damayati damana damana damayati ×

Tib dul bar byed pa 'dul bar byed 'dul bar byed pa 'dul bar byed pa 'dul bar byed do dul bar byed pa

Ch tiáoshùn 調順 fúzhù xīn 伏住心 tiáoshùn 調順 tiáoshùn 調順 tiáofú 調伏 tiáofú 調伏 ⑥ Skt śamayati śamayati śamana śamana śamayati ×

Tib zhi bar byed p a zhi bar byed zhi bar byed p azhi bar byed p azhi bar byed do zhi bar byed pa

Ch jìjìng 寂靜 xīzhù xīn 息住心 jìjìng 寂靜 jìjìng 寂靜 zhǐ 止 jìjìng 寂靜 ⑦ Skt vyupaśamayat i vyupaśamayat ivyupaśamana vyupaśamana vyupaśamayati ×

Tib nye bar

zhi bar byed pa nye bar

zhi bar byed rnam par zhi bar byed pa rnam par zhi bar byed pa rnam par

zhi bar byed do rnam par zhi bar byed pa

Ch zhǐ zuìjí jìjìng 最極寂靜 mièzhù xīn 滅住心 zhǐ zuìjí jìjìng 最極寂靜 zhǐ zuìjí jìjìng 最極寂靜 jìnzhǐ 近止 zhǐ zuìjí jìjìng 最極寂靜 ⑧ Skt ekotīkaroti ekotīkaroti ekotīkaraṇa ekotīkaraṇa ekotīkaroti ×

Tib rgyud gcig tu byed pa rgyud gcig du byed rtse gcig tu byed pa rtse gcig pa

byed pa rtse gcig tu

byed do rtse gcig tu byed pa

Ch zhuānzhù yīqù 專注一趣 xìngzhù xīn 性住心 zhuānzhù yīqù 專注一趣 zhuānzhù yīqù 專注一趣 yīxiàng suǒzuò 一向所作 zhuānzhù yījìng 專注一境 ⑨ Skt samādhatte samādadhāti samādhāna samādhāna samādadhāti ×

Tib ting nge 'dzin

du byed pa mnyam par 'jog par byed mnyam par 'jog pa mnyam par 'jog pa mnyam par 'jog go mnyam par 'jog pa

Ch děngchí 等持 chízhù xīn 持住心 píngděng shèchí 平等攝持 píngděng shèchí

平等攝持 zhīzhǐ 知止 děngchí 等持

This nine-fold method of accomplishing mental abiding (cittasthiti, xīnzhù 心住) bears an intimate connection with two other sets of methods known as "the six forces" (ṣaḍvidhabala) and "the four attentions" (catvāro manas[i]kārāḥ).

The six forces are enumerated as the force of hearing (śrutabala, tīngwén lì 聽聞力), reflection (cintābala, sīwéi lì 思惟力), mindfulness (smṛtibala, yìniàn lì 憶念

力), watchfulness (saṃprajanyabala, zhèngzhī lì 正知力), exertion (vīryabala, jīngjìn lì 精進力), and thorough familiarity (abhyāsabala, chuànxí lì 串習力). First, the monk is able to fix his mind on the internal object of meditation by means of hearing about the special object from his spiritual teacher. Thus, he achieves the first of the nine stages of mental abiding by relying on the force of hearing. The second stage is achieved by means of repeated reflection upon the special object. Through this reflection, his mind becomes minutely focused on the inward object. The third and fourth stages are said to be accomplished by mindfulness. Mindfulness is defined as attention to the special object. Due to continuous mindfulness, he is able to prevent his mind from becoming distracted. The fifth and sixth stages are acquired by watchfulness. With watchfulness, he is able to be alert of the faults of various features and the subsidiary defilements that cause agitation in the mind. The seventh and eighth stages are actualized by exertion. By striving to prevent the mind from engaging even in minute features and subsidiary defilements, he becomes able to eliminate such distractions as soon as they arise. Finally, the ninth stage is completed by thorough familiarity. Thorough familiarity occurs when the monk at last has become fully accustomed to focus on the special object effortlessly. In this manner, a practitioner is said to be able to achieve the nine stages of mental abiding by means of the six forces. In the above progression in the development of mental abiding, there are also four attentions. During the first and second stages of mental abiding, there is a forcefully concentrated attention (balavāhano manaskāraḥ, lìlì yùnzhuàn zuòyì 力勵運轉作意) because the practitioner needs to focus on the object with exertion. From the third to seventh stages, there is intermittent attention (sachidravāhano manaskāraḥ, yǒujiànquē yùnzhuàn zuòyì 有間缺運轉作意), because the monk cannot keep his mind on the special object continuously. In the eighth stage, there is unintermittent attention (niśchidravāhano manaskāraḥ, wújiànquē yùnzhuàn

zuòyì 無間缺運轉作意), because he is now able to keep his mind on the object continuously. In the final stage, there is effortless attention (anābhogavāhano manaskāraḥ, wú gōngyòng yùnzhuàn zuòyì 無功用運轉作意), since there is nei- ther intermittence nor exertion as the practitioner is able to focus on the object spontaneously. In this meditative system of śamatha practice, the Śrāvakabhūmi thus emphasizes the nine stages of mental abiding, the six forces, and the four attentions. Moreover, in the same text, from among the nine stages of mental abiding, śamatha is defined as "a one-pointed mind" (cittaikāgratā or cittaikāgrya, xīn yījìng xìng 心一境性). The exact terminology for these classificatory systems differs somewhat in the various Indian sources.28

2. Other Chinese Translations of the Fǎxiàng School concerning the Nine Stages of Mental Abiding Three years before Xuánzàng completed his translation of the Yogācārabhūmi, he had already in 645 CE translated another text dealing more briefly with śamatha practice and possibly making an allusion to the nine stages of mental abiding, namely a root-text entitled Verses of Acclamation of the Holy Teaching (Xiǎnyáng shèngjiào lùn sòng 顯揚聖敎論頌, T1603). This text is among Xuánzàng's earliest translations which he made after returning to Cháng'ān (長安) with more than 600 Sanskrit manuscripts that he had collected during his long sojourn in India.29 The following year at Hóngfú Monastery, Xuánzàng went on to translate the Acclama- tion of the Holy Teaching (Xiǎnyáng shèngjiào lùn 顯揚聖敎論, T1602), a com30 mentary on the Verses of the Acclamation of the Holy Teaching. When explaining śamatha meditation practice, the root-text (T1603.588b21), on one hand, mentions once the expression "abide calmly" (ānzhù 安住, *avasthāpayati), which in the system of the nine stages of mental abiding would correspond to the third stage in the Śrāvakabhūmi, but the root-text uses this word without ever bringing in the whole explanatory system of the nine stages. Perhaps the word was here intended merely in a non-technical literal sense of "peaceful abiding." Table 2 – Correlation of the Six Forces, the Nine Stages of Mental Abiding, and the Four Attentions in the ŚrBh

The Six Forces ṣaḍvidhabala
liù zhǒnglì 六種力 stobs drug The Nine Stages of
Mental Abiding navākārā cittasthitiḥ
jiǔzhǒng xīnzhù 九種心住 sems gnas pa rnam pa dgu The Four Attentions catvāro manas[i]kārāḥ
sì zhǒng zuòyì 四種作意 yid la byed pa bzhi
① force of hearing
(śrutabala, tīngwén lì 聽聞力, thos pa'i stobs) ① making [the mind] abide internally
(sthāpayati, nèizhù 內住, 'jog par byed pa) ① forcefully concentrated attention (balavāhano
manaskāraḥ, lìlì yùnzhuàn
zuòyì 力勵運轉作意, bsgrims te 'jug pa'i yid la byed pa)
② force of reflection
(cintābala, sīwéi lì 思惟力, bsam pa'i stobs) ② making [the mind] abide evenly
(saṃsthāpayati, děngzhù 等住, yang dag par 'jog par byed pa)

making [the mind] abide
③ force of mindfulness
(smṛtibala, yìniàn lì 憶念力,
dran pa'i stobs) calmly
(avasthāpayati, ānzhù 安住,
bsdus te 'jog par byed pa) ② intermittent attention
(sachidravāhano manaskāraḥ, yǒujiànquē yùnzhuàn zuòyì 有
間缺運轉作意, skabs su chad
cing 'jug pa'i yid la byed pa)

making [the mind] abide
closely
(*upasthāpayati, jìnzhù 近住, nye bar 'jog par byed pa)
④ force of watchfulness
(saṃprajanyabala, zhèngzhī lì 正
知力,
shes bzhin gyi stobs) ⑤ taming [the mind]
(damayati, tiáoshùn 調順, dul bar byed pa)

⑥ pacifying [the mind]
(śamayati, jìjìng 寂靜, zhi bar byed pa)
⑤ force of exertion
(vīryabala, jīngjìn lì 精進力, brtson 'grus kyi stobs) ⑦ pacifying [the mind] thoroughly
(vyupaśamayati, zhǐ zuìjí jìjìng 最極寂靜, nye bar zhi bar byed pa)

⑧ making [the mind] singlepointed
(ekotīkaroti, zhuānzhù yīqù 專注一趣, rgyud gcig tu byed pa) ③ unintermittent attention
(niśchidravāhano manaskāraḥ, wújiànquē yùnzhuàn zuòyì 無
間缺運轉作意, skabs su chad pa med par 'jug pa)
⑥ force of thorough familiarity
(abhyāsabala, chuànxí lì 串習力,
'dris pa'i stobs) ⑨ balancing [the mind] into samādhi
(samādhatte, děngchí 等持, ting nge 'dzin du byed pa) ④ effortless attention
(anābhogavāhano manaskāraḥ wú gōngyòng yùnzhuàn zuòyì
無功用運轉作意, rtsol ba med

par 'jug pa'i yid la byed pa)

The commentary, on the other hand, provides a brief explanation of the ninth stage of mental abiding called "balancing [the mind] into samādhi" (děngchí 等持,

• samādhatte or *samādhāna). First, a definition of the ninth stage is given, whereupon the commentary lists the nine stages of mental abiding in the form of a sūtrareference. The passage reads:

"Balancing [the mind] into samādhi" (děngchí 等持, *samādhatte) is explained as a state of making [the mind] become settled with concentration on the special meditative object. It makes the mind undistracted and serves as a basis for insight. Thus, the sūtras speak of [1] "making the mind abide [internally]" (lìng xīn zhù 令心住, *sthāpayati); [2] "[making the mind] abide evenly" (děngzhù 等住, *saṃsthāpayati); [3] "[making the mind] abide calmly" (ānzhù 安住, *avasthāpayati); [4] "[making the mind] abide closely" (jìnzhù 近住, *upasthāpayati); [5] "fixed abiding" (dìngzhù 定住, *samāpatti?); [6] "non-confusion" (bùluàn 不亂, *abhrānti?); [7] "non-distraction" (bùsàn不散, *avikṣipta?); [8] "resting in calm abiding" (shè jìzhǐ 攝寂止, *śamathasthita?); and [9] "balancing [the mind] into samādhi" (děngchí 等持, *samādhatte). [This is] a onepointed mind (xīn zhù yīyuán xìng 心住一緣性, *cittaikāgratā).31

In this way, Xiǎnyáng shèngjiào lùn defines samādhatte and provides a list that by and large seems to correspond to the nine stages of mental abiding as taught in the Śrāvakabhūmi. However, in spite of the fact that Xuánzàng was the translator of both texts, some of the above terminology in Xiǎnyáng shèngjiào lùn differs from 32 that of the Śrāvakabhūmi. Given that the passage from Xiǎnyáng shèngjiào lùn appears to be the earliest list of the nine stages of mental abiding in the Chinese canon, it is possible that its Chinese terminology was preliminary and became further refined a few years later when the translation of Yogācārabhūmi was made.

Mention should also be made of a slightly later Chinese translation that likewise introduces the nine stages of mental abiding. This is the Treatise of the Six Gates Showing the Entry to Samādhi (liù mén jiàoshòu xídìng lùn 六門敎授習定論, T1607.775a24-b10) made by Xuánzàng's student Yìjìng (義淨, 635-713). Yìjìng lists the nine stages in the following manner: [1] "initial abiding" (zuìchū zhū 最初 住), [2] "abding with mindfulness" (zhèngniàn zhù 正念住), [3] "repeated abiding (fùshěn zhù 覆審住), [4] "ensuing abiding" (hòubié zhù 後別住), [5] "purified abiding" (diàoróu zhù 調柔住), [6] "abiding calmly" (jìjìng zhù 寂靜住), [7] "abiding with taming" (xiángfú zhù 降伏住), [8] "abiding with effort" (gōngyòng zhù 功用住), and [9] "abiding effortlessly" (rènyùn zhù 任運住). Yìjìng also reports that the nine stages of mental abiding have their origin in the sūtra-scriptures (ājímā jīng阿笈摩經, *āgamasūtra), though without providing any specific reference.

31 The bracketed numbers are inserted in the English translation. T1602.481b14-17: 等持者, 謂於所觀境專住一緣爲體. 令心不散智依爲業. 如經說諸令心住與等住安住近住及定住不亂不散攝寂止等持心住一緣性.

Even within Xiǎnyáng shèngjiào lùn itself yet another version of the terminology is employed. Thus, slightly later in the text than the above-quoted passage (T1602.489c16-19), the phrase "(8) proper balancing [the mind] into samādhi" (bā zhèng děngchí 八正等持) occurs, apparently referring to děngchí as the eighth instead the ninth stage. This is followed (ibid.) by a list of only eight stages of mental abiding (the numbers are inserted in the English translation): [1] "[making] the mind abide [internally] (xīnzhù 心住, *sthāpayati); [2] "[making the mind] abide calmly" (ānzhù 安住, *avasthāpayati); [3] "[making the mind] abide closely" (jìnzhù 近住, *upasthāpayati); [4] "[making the mind] abide evenly" (děngzhù 等住, *saṃsthāpayati); [5] "non-confusion" (bùluàn 不亂, *abhrānti?); [6] "non-distraction" (bùsàn 不散, *avikṣipta?); [7] "[making the mind] abide perfectly" (zhèngshè zhǐ 正攝止, *samyak-sthāpayati?); and [8] "calm abiding" (shēmātā 奢摩他, *śamatha). The list again ends with the phrase "[this is] a one-pointed mind" (xīn zhù yīyuán xìng 心住一緣性, *cittaikāgratā). Concerning the differences between this list and the earlier list of stages in Xiǎnyáng shèngjiào lùn, there are four major differences. Stage no. [4] děngzhù (等住) in the present list was the second stage in the earlier list. Further, stage no. [5] in the earlier list, viz. dìngzhù (定住, *samāpatti?), is omitted in the present list, but instead the present list introduces a new stage [7] called zhèngshè zhǐ (正攝止, *samyak-sthāpayati?). Finally, the ninth stage of děngchí (等持, *samādhatte) seen in the earlier list is omitted in the present list, or was perhaps equated with the present list's eighth stage of "calm abiding" (shēmātā 奢摩他, *śamatha) by the introductory phrase mentioned above. 3. The Nine Stages of Mental Abiding in Indigenous Chinese Texts As the doctrine of the nine stages of mental abiding had been introduced into Chinese Buddhist circles through the Fǎxiàng School's translation of the Yogācārabhūmi and the above-mentioned other works, references to this program of śamatha practice began to appear in indigenous Yogācāra-texts written by the brushes of East Asian authors. One of these writers was the Chinese scholar Jī (基, 33

632-682 CE). Jī renounced the secular life at age of 17 under Xuánzàng's tutelage at Hóngfú Monastery. At the age of 25 (656 CE), he started at Xuánzàng's translation center and working with Xuánzàng, he translated into Chinese the Discourse on the Theory of Cognition-Only (Chéng wéishì lùn 成唯識論, *Vijñap34 timātratāsiddhiśāstra, T1585). With the aim of offering an abridged explanation, Jī went on in 650 to compose A Concise Compendium of the Yogācārabhūmi (Yúqié shī dì lùn lüèzuǎn 瑜伽師地論略纂, T1829) at Dà Cí'ēn Monastery (大慈恩寺).35 Therein, he provides the following summary of the Śrāvakabhūmi's teaching on the nine stages of mental abiding:

As for the Yogācārabhūmi's nine stages of mental abiding, these are explained [as follows]: If one's mind has not yet entered samādhi, one should just abide on a single object. As long as one's mind is still at the inception stage of fixation, it is strictly speaking not yet in the state of samādhi. Although these [stages] are said to belong to the category of śamatha, as argued earlier it cannot be maintained that all the stages are 36 śamatha [proper].

Jī's remark implies that the classification of the nine stages of mental abiding as steps of śamatha practice depends on the definition of śamatha given in the Śrāvakabhūmi. He introduces a distinction between śamatha [proper] (shēmātā 奢摩他) and a broader "category of śamatha[-related practices]" (shēmātā pǐnlèi 奢摩他品

類). In this regard, Jī seems to base himself on a statement made in the Yogācāra- bhūmi, saying "If, from among the nine stages of mental abiding, [one has achieved] the state of a one-pointed mind (xīn yījìng xìng 心一境性, *cittaikāgratā), then [one's meditation] belongs to the class of śamatha [proper] (shēmātā pǐn 奢摩他品)."37 Jī's text is the first and one of the few indigenous Chinese works to make explicit reference to the doctrine of the nine stages of mental abiding. His commentary illustrates the fact that this scholar studied the Chinese translation of the Yogācārabhūmi in the tradition of the Fǎxiàng School. At the same time, it is though remarkable that Chinese authors did not write anything further about the nine stages of mental abiding, which seems to indicate that the doctrine of the nine

33 Concerning the misnomer Kuījī, see DELEANU (2006:269, fn. 34) with references to the pertinent literature. Agreeing with his opinion, I will employ the simple form Jī henceforth. 34

See NAM (2008:228). 35 See T1829.1c7-8: 永徽元年, 於大慈恩寺飜出. Translation: "[A Concise Compendium of the Yogācārabhūmi] was translated (sic.) [by Jī] in the first year of the Yǒnghuī

Era at Dà Cí'ēn Monastery." 36 T1829.118c11-13: 論解九種心住中 云未必是定中心 但以住一緣卽是也 以最初歛心等 未必得定故 故前言是奢摩他品類 非皆奢摩他也. The text continues with further explanations on the nine stages of mental abiding; see T1829.118c11-119a15. 37 T1579.450c15-16: 若於九種心住中心一境性 是名奢摩他品. stages of mental abiding never became widely propagated as popular notions in China, in spite of Xuánzàng's and Yìjìng's great translation efforts.

4. The Nine Stages of Mental Abiding in Indigenous Korean Texts

4.1. Woncheuk (圓測 Yuáncè, 613-696 CE)

Woncheuk was a monk who hailed from the Korean kingdom of Silla (新羅). At the age of fifteen (628), he traveled to Cháng'ān in China, where he to begin with was taught by the Chinese scholars Fǎcháng (法常, ca. 567-645) and Sēngbiàn (僧辯, ca. 568-642).38 He soon became a prominent scholar of Mind-Only Buddhism, which had by then been introduced into China in three stages, namely in the form of the Dìlùn (地論), the Shèlùn (攝論), and the Wéishì (唯識) traditions. First, Woncheuk was well-informed about the Southern and Northern Daśabhūmika

Schools (Dìlùn 地論), which were based on Vasubandhu's Mind-Only classic, the *Daśabhūmikasūtraśāstra (Shídì jīnglùn 十地經論, T1522) translated by *Bodhiruci (Pútíliúzhī 菩提流支, d. 527) and others in 508 CE. Secondly, Woncheuk was well-read in the Mahāyānasaṃgraha school (Shèlùn 攝論) that centered on one of Asaṅga's Mind-Only texts, the Mahāyānasaṃgraha (Shè dàshèng lùn 攝大乘論, T1593) translated by *Paramārtha (Zhēndì 眞諦, 499-569) in 563 CE. Thirdly, after Xuánzàng's return to China from India in 645, Woncheuk became conversant with the Vijñaptimātratā School (Wéishì唯識) that evolved from Xuánzàng's com-pendium of Indian commentaries on Vasubandhu's *Vijñaptimātratāsiddhi (Chéng wéishì lùn 成唯識論, T1585). While Xuánzàng had mostly adhered to the commentary by Dharmapāla (Hùfǎ 護法, 6th century), Woncheuk became more influenced by the commentaries on the Mind-Only doctrine by Sthiramati (Ānhuì 安慧, 7th century).39 Eventually, Woncheuk composed a commentary entitled Hae simmil gyeong so (Jiě shēnmì jīng shū 解深密經疏, HPC Vol.1.123b1-478c5) on Xuánzàng's Chinese translation of the Saṃdhinirmocanasūtra (Jiě shēnmì jīng 解深密經, T676).40 This 41 commentary not only became influential in Chinese Buddhist circles, but also in Korean, Japanese, and even Tibetan Buddhism. While Korean and Japanese

NAM Muhee (2009:79-82).

See OH (1991:105-120) and HOPKINS (1999:40-41). A brief chronological table of Woncheuk's life is found in KO (1999:219-222). Concerning the dating and preservation of his writings, see the detailed discussion in NAM Muhee (2009:111-131). 40

NAM Muhee (ibid.) has argued that Woncheuk published the Hae simmil gyeong so in ca. 681-690. LUSTHAUS (2002:384) and CHO (2005:173) have mentioned that Woncheuk was one of Xuánzàng's prominent students. However, none of the historical records of Woncheuk's life mentions him as a disciple of Xuánzàng, and he therefore rather seems to have been a contemporary of Xuánzàng. For a representative depiction of this matter from one of the records of his life, see KO (1999: 43-47, 64-68). 41 CHO (2005:188-193) has pointed out that Fǎzàng (法藏, 643-712), who is considered the third patriarch of the Huáyán School (華嚴), was influenced by Woncheuk as especially seen in Fǎzàng's Record of a Search for the Profound Truth of the Flower Ornament Sūtra (Huáyán jīng tànxuán jì 華嚴經探玄記, T1733). 42

For Woncheuk's influence on Korean and Japanese Buddhism, see CHO (2005:196200). Concerning Woncheuk's influence in Tibet, especially on Tsong kha pa Blo bzang Buddhists read Woncheuk's Saṃdhinirmocana-commentary in its original Chinese form, the text became available to Tibetan Buddhists in a Tibetan translation produced by 'Gos Chos grub (a.k.a. Fǎchéng 法成, ca. 755-849).43

Concerning śamatha meditation practice, Woncheuk's Hae simmil gyeong so brings up the nine classifications of śamatha stages in a context where the Saṃdhinirmocanasūtra explains śamatha and vipaśyanā practices in the chapter called 44 "Questions asked by Maitreya." Woncheuk first quotes the relevant passage from the Saṃdhinirmocanasūtra, in which the word "abide" (gnas pa, *sthiti) or "abide calmly" (ānzhù 安住) occurs. Seeing this word as indicating one of the nine stages of mental abiding, he uses this as an occasion to introduce the nine stages, giving the definition of mental abiding (cittasthiti) from the Yogācārabhūmi, along with a full explanation of the nine stages (the latter part is not included in the quotation below):

[The Saṃdhinirmocanasūtra says:] "Having completely made [the mind] abide inwardly, he focuses by focusing on the teachings just as they have been properly contemplated as well as by continuously focusing inwardly on the mind itself, which is doing the focusing. The bodily and mental pliancy (qīng ān 輕安, *praśrabdhi) that arises for someone, who has entered [[[concentration]]] in this manner and made [the mind] abide (ānzhù 安住) repeatedly in that [[[state]]], is called śamatha."

[[[Woncheuk's]] commentary:] … [The sentence] "…he focuses … by continuously focusing inwardly on the mind itself" points to śamatha in the sense of 'that which possesses a focus' (néngyuán 能緣, dmigs par byed pa, *ālambaka). As for [the phrase] "inwardly on the mind itself," the concentration of the mind as the possessor of a focus in staying inwardly in the state of samadhi is called " inwardly on the mind itself." Therefore, the sixty third fascicle of the [[[Wikipedia:Chinese|Chinese]]] Yogācārabhūmi [translation] says, "For he fixes his mind on its internal object, not letting it be distracted toward external objects". … [Now, commenting on this passage:] At the stage when there is pliancy of body and mind, śamatha is established. Accordingly, the thirteenth fascicle of the [[[Wikipedia:Chinese|Chinese]]] Yogācārabhūmi [translation] says, "The mind of someone, who has gone

grags pa'i dpal (1357-1419) and his dGe lugs pa successors, see THURMAN (1991:204-208), POWERS (1992:95-103), HOPKINS (1999:39-47), and CHO (2005:193-196). 43

UEYAMA (1990:92-96) has argued that the correct form of Fǎchéng's Tibetan family name should be Go instead of 'Gos. Concerning the background of 'Gos Chos grub, he is actually a border case. He lived in Dūnhuáng (敦煌) in Central Asia and may have been of Central Asian origin. He had connections to Tangut (西夏 Xīxià) and Tibet, and wrote in both Chinese and Tibetan. Although he was perhaps not an ethnically Chinese person, he nevertheless lectured in Chinese, as can be seen in the notes on hisYogācārabhūmilectures written by his students (see below). Therefore, 'Gos Chos grub belongs to Chinese and thus East Asian Buddhism, as well as to Tibetan and Central Asian Buddhism. UEYAMA (ibid.), it should be noted, considers Chos grub to have been of Chinese origin. 'Gos Chos grub's Tibetan translation of Woncheuk's Saṃdhinirmocana-commentary is entitled 'Phags pa dgongs pa zab mo nges par 'grel pa'i mdo'i rgya cher 'grel pa (Q5517, D4016). Chos grub may have decided to translate this text into Tibetan in regard for its scholastic and theoretical significance and further because he was a student of Tánkuàng (曇曠, ca. 700-788), a fellow Central Asian who in turn had studied at Woncheuk's monastery in Cháng'ān and had become strongly influenced by Woncheuk's works. Concerning the life and writings of Tánkuàng and 'Gos Chos grub, see UEYAMA (1990:17-65, 84-104) and POWERS (1992:98 fn. 25).

For a comparison of the Tibetan and Chinese versions in the construction of its chapters, see LAMOTTE (1935:8-12). thoroughly through the nine stages of mental abiding of making his mind abide internally, can be said to be settled inwardly in the proper śamatha." As for staying in the nine stages of mental abiding, the fifth fascicle of [the Chinese translation of] the Abhidharmasamuccaya 45 enumera- tes the names of the nine stages, but does not give any details.

Woncheuk was the first commentator on the Saṃdhinirmocanasūtra to relate the nine stages of mental abiding from the Yogācārabhūmi 's śamatha meditation system to the Sūtra's mention of "making [the mind] abide" (ānzhù安住, gnas pa,

• sthāpayati) and "pliancy" (*praśabhdi) when commentating on the Questions

46 asked by Maitreya Chapter.

45 HPC Vol.1.302b3-c9: 復卽於此能思惟心 內心相續 作意思惟 如是正引多安住故起身輕安及心輕安 是名奢摩他 … 內心相續作意思 惟者 辨能緣止 言內心者 攝能緣 心在於定內 名爲內心 故瑜伽論六十三云 繫心於內所緣境界 於外所緣 不流散故 …是輕安相 如是身心輕安分 位 立奢摩他 故瑜伽論第十三云 若 能於內九種住心 如是名爲內心安 住正奢摩他 九心住者 如集論第五 但列九名 而不解釋. The omitted parts contain other comments by Woncheuk that are not pertinent for the current discussion. The Tibetan translation, which does not contain the full sūtra-quotation, is as follows (D4016.98a3-99a1): /gzhan yang yid la byed pa'i sems nang du rgyun chags su byed pa'i yid la byed pas sems par byed do/ /de ltar zhugs shing lan mang du gnas pa'i phyir lus shin tu sbyangs pa dang sems shin tu sbyangs pa 'byung ba gang yin pa de ni zhi gnas zhes bya'o … /sems nang du rgyun chags su byed pa'i yid la byed pas sems par byed do zhes bya bas ni dmigs par byed pas zhi gnas bstan te/ de la sems nang du zhes bya ba ni dmigs pa'i sems bsdus nas ting nge 'dzin la gnas par byed pas sems nang du zhes bstan te de'i phyir bstan bcos rnal 'byor spyod pa'i sa las nang gi dmigs pa la sems nye bar gtod pa ni phyi rol du rnam par mi g‑yeng ba nyid kyi phyir ro zhes 'byung ste/ … 'di ltar lus dang sems shin tu sbyangs pa'i gnas skabs la zhi gnas rnam par gzhag pa'i phyir ro/ /bstan bcos rnal 'byor spyod pa'i sa las de la sems bde bar gnas pa rnam pa dgu po gang yin pa de ni zhi gnas kyi phyogs yin no zhes [D99a] bshad de/ sems gnas pa rnam pa dgu ni bstan bcos mngon pa kun las btus pa las/ rnam pa dgu'i ming smos par zad kyi rnam par bshad pa ni med do/. For a different English translation of the Saṃdhinirmocanasūtra passage, see POWERS (1994:150-151). The Tibetan translation of the Saṃdhinirmocanasūtra passage (D106.8914- 16) is as follows: nang du yang dag bzhag nas ji ltar legs par bsams pa'i chos de dag yid la byed cing/ sems gang gis yid la byed pa'i sems de nang du rgyun chags su yid la byed pas yid la byed do// de ltar zhugs shing de la lan mang du gnas pa de la lus shin tu sbyangs pa dang/ sems shin tu sbyangs pa 'byung ba gang yin pa de ni zhi gnas zhes bya ste/ de ltar na byang chub sems dpa' zhi gnas yongs su tshol bar byed pa yin no//. For a reconstructed Sanskrit version of this passage, see SCHMITHAUSEN (1987.II:485, fn.1276).

According to STEINKELLNER (1989:231), five commentaries on the Saṃdhinirmocanasūtra are extant in the Tibetan bstan 'gyur: (1) Saṃdhinirmocanabhāṣya attributed to Asaṅga, (2) Āryamaitreyakevalaparivartabhāṣya by Jñānagarbha (= Ye shes snying po), (3) Āryagambhīrasaṃdhinirmocanasūtraṭīkā by Woncheuk, (4) Āryasaṃdhinirmocanasūtrasya vyākhyāna by Byang chub rdzu 'phrul (= Cog ro klu'i rgyal mtshan; see LOPEZ , 1998:6, fn.4), and (5) Bka' yang dag pa'i tshad ma las mdo btus pa attributed to one Khri Srong lde btsan. LOPEZ (1998:6, fn.4) only lists four commentaries, leaving out the Bka' yang dag pa'i tshad ma las mdo btus pa. Although Jñānagarbha's Āryamaitreyakevalaparivartabhāṣya also mentions the nine stages of mental abiding and the one-pointed mind, etc., Woncheuk was the first commentator to make the connection between the nine stages of mental abiding and the śamatha meditation system of the Saṃdhinirmocanasūtra, because Jñānagarbha lived in the early ninth century, approximately one and a half century after Woncheuk. Woncheuk's commentary may, however, not be the first indigenous Korean text dealing with the nine stages of mental abiding. Woncheuk wrote Hae simmil gyeong so in When presenting the sentence from the Saṃdhinirmocanasūtra that says "…he focuses… by continuously focusing inwardly on the mind itself," Woncheuk first cites the definition of "being settled in concentration" (*dhyānasthiti; jìnglǜ…zhù 靜慮…住; bsam gtan la gnas pa) taken from Samāhitā Bhūmiḥ section within the Viniścayasaṃgrahaṇī of the Yogācārabhūmi, namely "that which possesses a focus" (néngyuán 能緣, dmigs par byed pa, *ālambaka).47 He then explains this definition by quoting another passage from the Yogācārabhūmi, this time a passage taken from the Samāhitā Bhūmiḥ of the Basic Section (Maulyo bhūmayaḥ), wherein śamatha is explained as a mental abiding that has gone through the nine stages.48 Woncheuk then uses this as an occasion to explain the nine stages of mental abiding, which he does by first referring to a general list of the nine stages given in the Abhidharmasamuccaya followed in his commentary by a full presentation of the nine stages, which has not been included in the excerpt given above.

As for the later significance of Woncheuk's writings, his texts had a great impact on Korean Buddhism in particular. Woncheuk remained in China until his death in 696, without ever returning to Korea. Nevertheless, his tradition, which in Chinese is called the Xīmíng (西明) School, 49 gained popularity in the Korean kingdom of Silla (新羅), where monks such as Dojeung (道證, 7th-8th centuries) and Taehyeon (太賢, 8th century) often relied on his exegesis.50

4.2. Wonhyo (元曉 Yuánxiǎo, 617-686 CE)

Unlike Woncheuk who left Korea and spent his entire adult life in China, Wonhyo remained in the Korean kingdom of Silla, where he became one of the several indigenous Korean commentators. In fact, he was the most prolific Korean Buddhist author of his day, with some one hundred works covering all areas of East Asian Buddhism, from texts on the Flower Ornament Sūtra (Huáyán 華嚴) to Vijñaptimātratā to Pure Land Buddhism (jìngtǔ 淨土) (BUSWELL, 1989:41). Of Wonhyo's copious authorship only twenty two works remain, but his writings and theories were, nevertheless, highly influential in Korea, Japan, and China (AHN, 1991:6-7).

ca. 681-690, and Wonhyo's (617-686 CE) writings may precede it (see below). As of yet, there is no precise dating of Wonhyo's writings.

The Viniścayasaṃgrahaṇī quotation corresponds to T1579.650b7-8 and D4038.I. 179b7 (the Sanskrit text is not extant here). Here 'Gos Chos grub's Tibetan translation of Woncheuk's Chinese commentary corresponds completely to the Tibetan translation of the Viniścayasaṃgrahaṇī.

The Samāhitā Bhūmiḥ quotation corresponds to T1579.341b1-3. There is here no clear correlation between 'Gos Chos Grub's Tibetan translation of Woncheuk's Chinese commentary and the Tibetan translation of Samāhitā Bhūmiḥ. The Tibetan translation of Samāhitā Bhūmiḥ (D4035.151b3-4) reads: nang gi sems kyi zhi gnas ni/ nang gi sems gnas pa rnam pa pa dgu ste/ (DELHEY, 2009.II:375). This corresponds to the following sentence in the Sanskrit edition (DELHEY, 2009.I:209): adhyātmaṃ navākārā cittasthitir adhyātmaṃ cetaḥśamathaḥ. In the Samāhitā Bhūmiḥ, this sentence is a definition of mental withdrawal (cittavyavakarṣa, 心遠離 xīn yuǎnlí, sems dben pa). 49

Xīmíng is the name of the temple where Woncheuk stayed, namely Xīmíng monastery in Cháng'ān. 50

In particular, Woncheuk was respected for his lectures on Consciousness-Only based on the Yogācārabhūmi, the Chéng wéishì lùn (成唯識論), etc. For Woncheuk's influence on later Korean authors, see CHO (2005:197-200). One of Wonhyo's extant texts is the Commentary on the Awakening of Faith in the Mahāyāna (Daeseung gisillon so, 大乘起信論疏, HPC Vol.1.698b1-733C20), which provides exegesis of Paramārtha's Chinese translation of the Awakening of Faith in the Mahāyāna (Dàshéng qǐxìn lùn 大乘起信論, T1666). Unfortunately, there is not yet any precise dating of the events of Wonhyo's life and his writings.51

With regard to śamatha practice, in his Commentary on the Awakening of Faith in the Mahāyāna, Wonhyo emphasizes that the classifications of stages of śamatha depended on the definition found in the Śrāvakabhūmi of the Yogācārabhūmi, and that the nine stages of mental abiding were the fundamental 52 categorization. First, he quotes the relevant passage from the Awakening of Faith in the Mahāyāna, in which the expression "mental abiding" (xīnzhù 心住, *cittasthiti) occurs. Similar to Woncheuk's treatment of the word "abiding" (gnas pa, *sthiti) or "abiding calmly" (ānzhù 安住) in the Saṃdhinirmocanasūtra, Wonhyo equally sees this phrase as indicating the nine stages of mental abiding, and he therefore – in a like fashion – introduces the nine stages and gives the definition of mental abiding from the Yogācārabhūmi, along with a full explanation of the nine stages (the latter not being quoted here):

[The Awakening of Faith in the Mahāyāna says:] "How should one practice śamatha and vipaśyanā? As for śamatha, it 53is to make one's mind come to a stop with regard to all external objects."

[[[Wonhyo's]] commentary:] … [after quoting the above sentence:] The Śrāvakabhūmi of the Yogācārabhūmi says, "… What are the nine stages 54 of mental abiding? …"

[The Awakening of Faith in the Mahāyāna says:] "Due to mental abiding (xīnzhù 心住, *cittasthiti), [the mind] gradually becomes clear and sharp, getting ready to enter into the samadhi of Thusness (zhēnrú sānmèi 眞如三昧). In this state, one can subdue delusion profoundly, become strong in faith, and attain the state of never-backsliding. However, doubters, unbelievers, blasphemers, great sinners, conceited and indolent persons, etc., cannot enter into the meditation of Thusness. Furthermore, those who have attained this samādhi comprehend that the Dharma-realm (*dharmadhātu, fǎjiè 法界) is just one aspect and know that the Dharmabody (*dharmakāya, fǎshēn 法身) of all buddhas is equal to the body of sentient beings (zhòngshēng shēn 衆生身), not two but one in substance. Therefore, it is called single-practice samadhi (yīxíng sānmèi 一行三昧). You should know that Thusness is the source of this samādhi. If some-

51 A brief description of the life and writings of Wonhyo is found in KIM (2000:337-381) and EUN (1995:8-11). 52

Other writings by Wonhyo, including his Commentary on the Discrimination of the Middle and the Extremes (Jungbyeon bunbyeollon so 中邊分別論疏) and Exposition of the Vajrasamādhisūtra (Geumgang sammae gyeong non 金剛三昧經論), also emphasised that all classifications of stages of śamatha depended on the nine stages of mental abiding. For the topic of mental abiding in Wonhyo's other writings, see HPC Vol.1.827a3-12 and BUSWELL (2007:55-57). 53 12-13 云何修行止觀門 所言止者 謂止一切境界相.

54 HPC Vol.1.727b2-c11: 如瑜伽論聲聞地云 … 云何名爲九種心住…. Wonhyo's commentary almost fully accords with the Chinese text of the passage from the Śrāvakabhūmi on mental abiding; cf. above fn. 7-16. body keeps practicing it, he will gradually become able to produce immeasurable samādhis (wúliàng sānmèi 無量三昧)."

[[[Wonhyo's]] commentary:] … As for the sentence, "Due to mental abiding, [the mind] gradually becomes clear and sharp, getting ready to enter into the samādhi of Thusness," it appears to refer to the mind of "balancing [the mind] into samādhi" (děngchí 等持, *samādhatte or *samādhāna) being the ninth stage [of mental abiding]. By the power of a fully ripened meditative cultivation, one obtains the mind without effort and intentional action. Since this mind naturally stays far removed from sinking (shěn 沈, *laya) and floating (fú 浮, *auddhatya), it is called "balancing 56 [the mind] into samādhi." This mind balanced into samādhi dwells on the characteristics of Thusness, which enables one to "enter into the samādhi of Thusness." As for the sentence of "one can subdue delusion profoundly, become strong in faith, and attain the state of neverbacksliding (bùtuì 不退, *avaivartika)," it indicates the power of the

samādhi of Thusness, by which one progresses into the level of the never-backsliding lineage (zhǒngxìng 種性, *gotra) … This elucidates how the samādhi of Thusness can produce all other kinds of samādhi, including the Single-Practice Samādhi, etc. … Due to the ability of the samādhi of Thusness to bring forth immeasurable kinds of samādhi, it 57 may be said that "Thusness is the source of this samādhi."

In this manner, Wonhyo connects the Awakening of Faith in the Mahāyāna's mention of "balancing [the mind] into samādhi" and the "samādhi of Thusness" with the Śrāvakabhūmi's explanation on the nine stages of mental abiding. He thus outlines four phases consisting of: (1) [the nine stages of] "mental abiding" (xīnzhù 心住, *cittasthiti); (2) the ninth stage of mental abiding called "balancing [the mind] into samādhi" (děngchí 等持, *samādhatte); (3) the samādhi of Thusness (zhēnrú sānmèi 眞如三昧, *tathatāsamādhi); and (4) the state of the neverbacksliding lineage (zhǒngxìng bùtuì wèi 種性不退位, *avaivartikabhūmigotra?).

4.3. Doryun (道倫 Dàolún, ca. 650-730)

Doryun was one of the scholar-monks of Hǔngryun Monastery (興輪寺 Xīnglún sì) of the Korean kingdom of Silla. He is best known for his authorship of the Notes on the Yogācārabhūmi (Yugaron gi, 瑜伽論記 Yúqiélùn jì, T1828), a compilation of excerpts from various Yogācārabhūmi-commentaries, wherein he occasionally inserted his own views on the definition of some terms.60 Doryun's text is mainly based on Jī's Concise Compendium of the Yogācārabhūmi, but he also cited many other famous Chinese and Korean scholars such as Shùnjǐng (順憬, dates unknown) Wénbèi (文備, dates unknown), Xuánfàn (玄範, dates unknown), Huìjǐng (惠景, dates unknown), Shéntài (神泰, 7th century), Wonhyo, Woncheuk, Sinbang (神昉 Shénfǎng, dates unknown), and Gyeongheung (憬興 Jǐngxìng, dates unknown) (LEE Man, 1993:94-98). Thus, his text not only offers copious remarks on important terms from the Yogācārabhūmi, but also provides lengthy fragments from commentaries by Vijñaptimātratā scholars whose works are no longer extant otherwise. Doryun's aim was to comprehend the views of various Vijñaptimātratā thinkers of the contemporary period. His explanation of the above-quoted passage on the nine stages of mental abiding in the Śrāvakabhūmi is as follows:

[The Śrāvakabhūmi says:] "The one-pointed mind goes through śamatha and vipaśyanā."

[Doryun comments:] … Thirdly, this [sentence] makes clear that the nine stages of mental abiding are achieved by means of the six forces. Fourthly, this [sentence] makes clear that [the mind in] the nine stages of mental abiding that include the four types of attention goes through śamatha and vipaśyanā. As for what various masters have said in their different com- mentaries, Master Jī (Jī shī 基師) said:

If one's mind has not yet entered samādhi, one should just abide on a single object. As long as one's mind is still at the inception stage of fixation, it is strictly speaking not yet in the state of samādhi. Although these [stages] are said to belong to the category of śamatha, as argued earlier it cannot be main-tained that all the stages are śamatha [proper].

Shéntài said:

When the mind is free from sinking and floating (shěn-fú 沈浮, *laya-auddhatya), this is to 'abide evenly' (děngzhù 等住 ≈ *saṃsthāpayati). When the mind is observed thoroughly and minutely, this is to 'abide circumspectly' (biànzhù 遍住 ≈

• avasthāpayati?). When there is no interruption from begin-

See, e.g., T1828.378b9-19 (KIM, 2002:34): after Doryun had read Wonhyo's Commentary on the Geumgang sammaegyeong non (金剛三昧經論 Jīngang sānmèijīng lùn, HPC Vol.1.604b1-677b11), he pointed out a mistake by Wonhyo as follows. Wonhyo had emphasized a difference in the meaning of the Chinese words sānmādì (三摩地) and sānmèi (三昧), whereto Doryun argued that the original Sanskrit form behind both Chinese terms is samādhi and that the Chinese terms therefore should carry the same meaning.

This quotation corresponds to the excerpt from Jī's Concise Compendium of the Yogācārabhūmi quoted in the present article above on page 1177. Doryun's quotations disaccord slightly with the wording of the extant version of the original passages in Jī's text. In the present quotation, the phrase "As longs as one's mind is still in the inception stage of fixation," which in Jī's text reads yǐ zuìchū hàn xīn (以最初歛心, T1829.118c12), is in Doryun's quotation yǐ zuìchū lù xīn (最初錄心, T1828.463a13). Doryun's reading agrees fully with another passage occuring slightly later in Jī's text (T1829.119a10), wherein the phrase reappears, this time as yǐ zuìchū lù xīn (最初錄心).

ning to end, this is known as 'the expediency of continuity' (wéi xiāngxù fāngbiàn 爲相續方便 ≈ *upasthāpayati?). When one's mind, removed from distraction, becomes quiet, this is known as 'clear abiding' (dèngjìng 澄淨 ≈ *śamayati?). When one destroys wrong conceptions and the subsidiary defilements as soon as these are observed even if a loss of mindfulness suddenly occurs, this is known as 'thoroughly pacifying [the mind]' (zuì jì jìng 最寂淨 ≈ *vyupaśamayati?).62

The above passage is followed in Doryun's text by two other quotations from Jī's Concise Compendium of the Yogācārabhūmi (Yúqié shī dì lùn lüèzuǎn 瑜伽師地論略纂, T1829), which also deal with the nine stages of mental abiding.63 Finally, Doryun rounds off his discussion with a last quotation, this time from Wénbèi:

Wénbèi said:

Since the first two stages of mental abiding are methods applied before obtaining the seven types of attention, it is known as 'forceful attention.' Since the next five stages of mental abiding involve the attention of perceiving characteristics (*lakṣaṇapratisaṃvedī manaskarāḥ, liǎoxiàng zuòyì 了相作 意), it is known as the 'attention of hearing.' The eighth stage of mental abiding involves five types of attention. The ninth 64 stage of mental abiding possesses the 'fruitful attention'.

These excerpts from Doryun's explanation are thus mainly based on Jī's Concise Compendium of the Yogācārabhūmi and also cite Shéntài's and Wénbèi's views. Shéntài's explanation seems to relate in particular to the second and the sixth stages from among the nine stages of mental abiding, i.e., the stages called "abide evenly" (saṃsthāpayati) and "abide circumspectly" (avasthāpayati). He also refers to other aspects or perhaps stages of the practice called "the expediency of continuity," "clear abiding," and "thoroughly pacifying [the mind]," which may or may not correlate to other stages from among the nine stages of mental abiding.

62 T1828. 463a7-17: 心一境性通於止觀中。… 三明六種力成九住心。四明九種住心有四作意通止觀品。釋中基師等云。未必是定中心但以住一緣即是也。以最初錄心等未必得定故。故前言是奢摩他品類非皆奢摩他也。泰云。離於沈浮名為等住。審悉遍觀名為遍住。始終無間名為相續方便。離亂寂靜名澄淨。破惡尋思隨煩惱。失念欻起。尋即除遣。名最寂淨。 63

Concerning these two quotations from Jī, the first quotation in Doryun's text (T1828.463a18-24) corresponds to a passage in Jī's text (T1829.118c16-21) that follows shortly after the piece that I quoted and translated above (p. 1177), when introducing Jī's writing on the nine stages of mental abiding. Except for a single variant reading (T1828.463a21 yán 言: T1829c18 yún 云), the quotation is identical in its wording to the original text. The second quotation in Doryun's text (T1828.463a25-b16) corresponds to a piece in Jī's text (T1829.118c23-119a15) that follows shortly after the first quoted passage. In this case, there are several variant readings between Doryun's quotation and the extant form of Jī's original text, viz. (variants separated by colon) T1828.463b9 fàng 放: T1829.119a7 yú 於. T1828.

463b13 zàn 暫: T1829.119a10 jì 繫. T1828.463b13 shōu 收: T1829.119a11fù 復. T1828.463b15 xiǎn 顯: T1829.119a13 dàn 但. T1828.463b16 omit: T1829.119a14 ān biàn zhī fēi qǔ 安遍之非取.

64 T1828.463b23-26: 備云前二住心是七作意前方便故 名爲力勵 次五住心是了相作意所攝故名爲有聞 第八住心有五作意 第九住心有果作意. The reconstructed sanskrit terms *prayoganiṣṭhāphalo manaskāraḥ and *lakṣaṇapratisaṃvedī manaskarāḥ and their English translations are based on DELEANU (2006:30-31). Wénbèi's explanations differs considerably from the usual explanation of four types of attention connected with the nine stages of mental abiding known from the Śrāvakabhūmi and other Indian texts. Instead, he presents a system of seven types of attention (qīzhǒng zuòyì 七種作意), which may be related to the types of attention seen in the practice system divided into the mundane path (*laukikamārga, shìjiān dào 世間道) and the supramundane path (*lokottaramārga, chū shìjiān dào 出世間道), between which all practitioners must choose. In short, a special significance of Doryun's Notes on the Yogācārabhūmi lies in preserving some fragments of Shéntài's and Wénbèi's writings, which otherwise are no longer extant.

5. The Nine Stages of Mental Abiding in a Central Asian Text

The East Asian translations and compositions of texts dealing with the doctrine of the nine stages of mental abiding even exerted some influence on Central Asian Buddhism, as attested by a mention of this teaching by 'Gos Chos grub, a master who flourished in Dūnhuáng (敦煌) in the ninth century. 'Gos Chos grub (ca. 755849), who was known as Fǎchéng (法成) in Chinese, studied Chinese – and perhaps also Indian – Buddhism in Dūnhuáng at a time when this place was ruled by Tibet. In particular, he studied with the Chinese master Tánkuàng (曇曠, ca. 67 700-788) or with a disciple(s) of Tánkuàng, and due to his fame he became known in Chinese circles as "Śramaṇa Fǎchéng, Tripiṭaka-master of Great virtue of the Great Tibet" (Dà Póguó dàdé sānzàng fǎshī shāmén Fǎchéng 大蕃國大德三藏法師沙門法成) (UEYAMA, 1990:104-105). As mentioned above, one of 'Gos Chos grub's major contributions to Yogācāra Buddhism was his large Tibetan translation of Woncheuk's Saṃdhinirmocana68 sūtra commentary entitled Hae simmil gyeong so. Furthermore, 'Gos Chos grub lectured in Chinese on the Yogācārabhūmi and three different sets of notes on these lectures were compiled by his students. These include:

1. Handwritten Notes on the Yogācārabhūmi (Yúqié lùn shǒu jì 瑜伽論手記, T2802.937c23-947c10) compiled by Tánxùn (談迅) and Fúhuì (福慧), or by Fǎjìng (法鏡), or by Hóngshēn (洪眞). 2. Handwritten Notes on the Yogācārabhūmi compiled by Tánxùn (談迅) and Fúhuì, 3. Notes of Outline Headings on the Yogācārabhūmi (Yúqié lùn fēn mén jì 瑜伽論分門記, T2801.804a4-916a28) by Tánxùn and Fúhuì, or by Yīzhēn (一眞), or by an unnamed compiler.

In the Handwritten Notes on the Yogācārabhūmi, 'Gos Chos grub is quoted as having briefly mentioned the nine stages of mental abiding:71

The nine stages of mental abiding could also be called nine ways of resting the mind, such as to abide internally, etc. … Since the nine stages of mental abiding are included in śamatha, they are known as 'nonabandonment' (bùshě 不捨) [of the object of śamatha].

'Gos Chos grub thus recognized the nine stages of mental abiding as belonging to the system of śamatha practice, but did not explain them in detail. This might indicate that the concepts of these nine stages were not widely propagated as popular notions in Central Asia at the time.

Conclusion

In East Asian Buddhism, prominent scholar-monks emphasized the śamatha meditation system as consisting of gradual stages. This originated from the Indian Yogācāra literature, particularly the Śrāvakabhūmi from within the Yogācārabhūmi. In that literature, the system of śamatha practice is taught in the form of the nine stages of mental abiding, and the Chinese, Korean, and Central Asian commentators of the Yogācārabhūmi display familiarity with these concepts. From such commentaries, the system of the nine stages came to be introduced in a number of writings on other texts that did not originally concern these stages. Those writings include, inter alia, Woncheuk's commentary on the Saṃdhinirmocanasūtra and Wonhyo's commentary on the Awakening of Faith in the Mahāyāna. Although such commentators acquainted with Indian Yogācāra works thus knew the doctrine of the nine stages, these concepts did not become widespread in religious literature, but the basic idea of a gradual system of meditative stages penetrated East Asian Buddhism already before Xuánzàng. Hence, Zhìyǐ (智顗, 538-597) of the Chinese Tiāntái School (天台) had formulated a prior instruction of a gradual process of śamatha practice. Considered a pioneer, he began to adapt the Indian doctrinal systems uniquely according to an indigenous Chinese style. Zhìyǐ thought of all meditation practice as subsumed under śamatha and vipaśyanā, and went on to classify these into three broad types: (1) perfect and sudden śamatha and vipaśyanā (yuándùn zhǐguān 圓頓止觀), (2) graded śamatha and vipaśyanā (jiàncì zhǐguān 漸次止觀), and (3) indeterminate śamatha and vipaśyanā (bùdìng zhǐguān 不定止觀). He thereby established a complete concept for meditative concentration (chándìng 禪定), which quickly became a standard system of meditation stages (CHOI Gipyo, 2002:146). Later, in the wake of Xuánzàng's Fǎxiàng School, Zōngmì (宗密, 780-841) of the Huáyán School was another author who emphasized the gradation of śamatha meditation. In spite of the efforts of a few renowned scholar-monks, such as Xuánzàng and others, the practice system of the nine stages of mental abiding was gradually forgotten in East Asian Buddhism with the decline of the Fǎxiàng School. The initial popularity of Xuánzàng's school was by the end of the Táng Dynasty (唐 CE 618-907) relegated to purely textual concern, driven out by the gradual predominance of the Huáyán School and the Chán concept of sudden awakening (dùnwù 頓悟). The disappearance of this practice system in East Asian Buddhism can probably be ascribed to the sinification and koreanization of the Indian characteristics of Buddhist practices in general. Perhaps, Chinese and Korean practitioners were no longer attracted to the system of the nine stages due to its high complexity.

Abbreviations and Sigla

AS P. PRADHAN, Abhidharma Samuccaya of Asaṅga – critically studied and edited, Santiniketan: Visva-Bharati, 1950. ASBh Nathmal TATIA, Abhidharmasamuccaya-bhāṣyam, Patna: K. P. Jayaswal Research Institute, 1976. BHK Gyaltsen NAMDOL, Bhāvanākramaḥ of Ācārya Kamalaśīla (Tibetan Version, Sanskrit Restoration and Hindī Translation), Sarnath: Central Institute of Higher Tibetan Studies, 1985. D Sde dge Kanjur and Tanjur. HPC Han'guk Pulgyo Chŏnsŏ, The Complete Works of Korean Buddhism, Seoul, 1979. MSA Sylvain LÉVI, Mahāyānasūtrālaṃkāra: Exposé de la doctrine du Grand Véhicule selon le système Yogācāra, tome 1: Texte, Paris, 1907 (reprint Kyōtō, 1983). Q Peking edition of Kanjur and Tanjur. ŚrBh Śrāvakabhūmi of Ācārya Asaṅga, Patna: K. P. Jayaswal Research Institute. T

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The Foundation for Yoga Practitioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet

Harvard Oriental Series; v. 75 ISBN 978-0-674-72543-0 I. Ulrich Timme Kragh 1969- II. Title III. Series: Harvard Oriental Series; 75