AN EXAMINATION OF THE MEANING OF "MĀTRA" IN RELATION TO BUDDHIST MEDITATION IN THE YOGĀCĀRA SCHOOL
AN EXAMINATION OF THE MEANING OF "MĀTRA" IN RELATION TO BUDDHIST MEDITATION IN THE YOGĀCĀRA SCHOOL
Huimin Bhikshu (Taipei National University of the Arts)
ABSTRACT
"Vijñapti-mātra" (consciousness-only) is a well-known expression in the thought of the Yogācāra school. However, there are many other expressions of "mātra (only) " related to Buddhist meditation in the Śravakabhūmi (the thirteenth stage in the Yogācārabhūmi) and
Mahāyānasūtrālaṃkāra, for example, jñāna-mātra, darśana-mātra, pratismṛta-mātra, and nāmamātra etc. This paper examines the meaning of these terms from their role in the meditation process, and concluds by suggesting a possible relationship or linkage between the refrain section (ñāṇa-matta, paṭissati-matta) of the Satipaṭṭhāna sutta（《念處經》）and the "vijñapti-mātra" of the Yogācāra School from the viewpoint of the meditation process.
KEYWORDS
Jñāna-mātra, Darśana-mātra, Pratismṛta-mātra, Object(ālambana), Satipaṭṭhāna Sutta.
1. INTRODUCTION
In 1994, I published an article “An Examination of the Examples of "Mātra"（唯） in the Śravakabhūmi ”, and found that the main uses of "mātra" fall into three categories in the Śravakabhūmi(Śrbh), the thirteenth stage in the Yogācārabhūmi. The first one is the explanation of terms relating to resembling (pratirūpa, 相似) meditative objects (ālambana), such as the expressions "jñāna-mātra"（唯智, knowledge-only）, "darśana-mātra"（唯見, perception-only ）, and "pratismṛta-mātra"（唯正憶念, recollection-only）. These also might be forerunners of the "vijñapti-mātra"（唯識, consciousness-only）philosophy influenced by the experience of "samādhi" found in the Samdhinirmocana-sūtra and Mahāyānasaṁgraha-śāstra. Nonetheless, in the Śrāvakabhūmi there are no terms clearly relating to the negation of external realities, in the majority of cases (for example, saṁskāra- mātra, dharma-mātra, vastu-mātra, hetu-mātra, phalamātra, skandha-mātra), "mātra" is used to negate the actor, the receiver, the self (ātman), and the self-hood (ātmiya). In December 2016, I presented an article entitled “On the Internal, External, Two Together Objectives and the Contemplation of Consciousness-only (vijñapti-mātra) of the Yogācāra School : An Exegesis and Inquiry of Verse 5 into Chapter 11 (dharmaparyeṣṭi, Investigation of the Dharma) of the Sanskrit Text Mahāyānasūtrālaṃkāra”. This study proposed that the “internal, external, two together” objectives and the contemplation of consciousness-only (vijñapti-mātra) might be related to the refrain section (contemplation and “ñāṇa-matta, paṭissati-matta”) of the
Satipaṭṭhāna sutta（《念處經》）.
Recently, I realized that “ñāṇa-matta and paṭissati-matta” in the Satipaṭṭhāna sutta are the equivalent term for "jñāna-mātra" and "pratismṛta-mātra" in the Śravakabhūmi. Therefore, these terms are very likely to be forerunners of the "vijñapti-mātra" philosophy of the Yogācāra School. This paper investigates a linkage between the refrain section (ñāṇa-matta, paṭissati-matta) of the Satipaṭṭhāna sutta and the "vijñapti-mātra" of the Yogācāra School from the viewpoint of the meditation process.
2. “JÑĀNA-MĀTRA, DARŚANA-MĀTRA, AND PRATISMṚTA-MĀTRA” IN THE ŚRBH
From the passage related to the description of the resembling (pratirūpa, 相似) meditative objects (ālambana, 所緣) in the Śravakabhūmi, we find three compounds featuring the term with “-mātra” （唯）, namely, "jñāna-mātra"（唯智）, "darśana-mātra"（唯見）, and "pratismṛta- mātra"（唯正憶念）. This passage begins with the following dialogue between the Bhagavat and the Venerable Revata.
As it was said by the Bhagavat starting with the Venerable Revata, so it is repeatedly handed down: The Venerable Revata questioned the Bhagavat: “O greatly revered one, when a monk, practitioner of yoga, fastens his thought on a meditative object, [1] on what meditative object does he fasten his thought? Also, [2] when his thought is fastened on the meditative object, how is it well fastened?” 48
Then, the Bhagavat replied:
Here, Revata! when a monk, practitioner of yoga, (1) wishes to purify the action (caritaṁ vā viśodhayitukāmaḥ), or (2) wishes to act skillfully (kauśalyaṁ vā kartukāmaḥ), or (3) wishes to liberate the mind from defilement (āsravebhyo vā cittaṁ vimocayitukāmaḥ), [1] on corresponding (anurūpa, 相稱) meditative object he fastens his thought. Also, [2] on the resembling (pratirūpa, 相似) and right (samyak) meditative object, there he has not been deprived of the meditation (dhyāyin).49
It is worth noting that the phraseology of this passage is canonical, taken over as it is from the Smṛtyupasthānasūtra,2112 as is confirmed by a quotation, obviously from this sūtra, in the Hsien yang sheng chiao lun (顯揚聖教論) .2113 ”
It seems that my paper (the refrain section in the Satipaṭṭhāna sutta in [2.6] “ñāṇa-matta, paṭissati-matta” in the Satipaṭṭhāna sutta, and 3. “nāma-mātra, vijñapti-mātra” in the MSA) could constribute the material in the Mahāyānasūtrālāṃkāra (MSA) for this topic. 48 《瑜伽師地論‧聲聞地》（hereinafter called《聲聞地》）「如佛世尊、曾為長老頡隸伐多、說如是義。曾聞長老頡隸伐多、問世尊言：大德！諸有比丘勤修觀行、是瑜伽師。能於所緣安住其心。(1)為何於緣安住其心？(2)云何於緣、安住其心，齊何名為心善安住？」(T30, no.1579 p. 427, c27~ p. 428, a03)。 "yathoktaṁ bhagavatā/ āyuṣmantaṁ revatam ārabhya / "evam anuśrūyate, āyuṣmān revato bhagavantaṁ praśnam aprākṣīt / "kiyatā, bhadanta, bhikṣur yogī yogācāra ālambane cittam upanibaddhaḥ, [1] katamasminn ālambane cittam upanibadhnātīti/ [2] kathaṁ punar ālambane cittam upanibaddhaṁ sūpani-baddhaṁ bhavati" /"(Sh-ST p. 358, 22~360, 05). Wayman (1961, p. 86). 49 《聲聞地》「頡隸伐多！諸有比丘勤修觀行、是瑜伽師、能於所緣安住其心、(1)或樂淨行、(2)或樂善巧、(3)或樂令心解脫諸漏、[1]於相稱緣安住其心；[2]於相似緣安住其心；於緣無倒安住其心；能於其中不 捨靜慮。」 (T30, no.1579 p. 428, a05~a10) 。 "iha, revata, bhikṣur yogi yogācāraś (1) caritaṁ vā
[2.1] Resembling (pratirūpa) meditative object: the image of the similarity of the entity to be known (jñeya-vastu-sabhāgaṁ pratibimbam, 所知事同分影像)
In the Śravakabhūmi, the meaning of (A) the resembling (pratirūpa, 相似, “gzugs brñan”) meditative object (ālambana, 所緣) is close50 to (B) the reflected image (pratibimba, 影像, “gzugs brñan”) of the accompanying predication (savikalpa), which is the object of insight (vipaśyanā), or (C) the reflected image devoid of predication (nirvikalpa), which is the object of serenity (śamatha), these are the first and second universal meditative objects (vyāpy ālambanaṃ).51 We can find the similar description of (A) and (B, C) according to the following comparison:
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[2.1.1] By the state of concentration (samāhita-bhūmika) to fix in mind (manaskāra) and resolve (adhimucyate)
• (A) Resembling (pratirūpa) meditative object:
(A1) On the resembling (pratirūpa) meditative object, the Buddha taught that when a monk wishes to perceive, prove, think, or investigate whatever the entity to be known (jñeyaṁ vastu), that he has ever seen, heard, felt and known before by him. After he has made this seeing, hearing, feelings and knowing as the dominant factors, by the state of concentration (samāhita-bhūmika) to fix in mind(manaskāra), he takes them into his heart, to distinguish and resolve on (adhimucyate) them.52
• (B) Reflected image (pratibimba) accompanying predication (savikalpa): (B1) Among this, what is the reflected image accompanying predication? Someone relying on hearing the true dharma or admonition and instruction, makes use of that which he has ever seen, heard, and imagined. On the reflected image (pratibimba) of the similarity of the entity to be known (jñeya-vastu-sabhāga), by the state of concentration (samāhita-bhūmika),
viśodhayitukāmaḥ, (2) kauśalyaṁ vā kartukāmaḥ, (3) āsravebhyo vā cittaṁ vimocayitukāmaḥ, [1] anurūpe cālambane cittam upanibadhnāti, [2]pratirūpe ca samyag eva copanibadhnāti, tatra cānirākṛtaḍhyāyī bhavati /"(ShST p. 360, 09~13)
50 Both are “gzugs brñan” in the Tibetan translation.
51 Wayman (1961, p. 86): The universal meditative object is of four kinds: (a) the image attended with predication (savikalpa-pratibimba); (b) the image devoid of predication (nirvikalpa-pratibimba); (c) the limits of the entity
(vastuparyantatā), of two sorts-the phenomenal limit of the entity (yāvadbhāvikatā-vastuparyantatā); and the noumenal limit of the entity (yathāvadbhāvikatā-vastuparyantatā); (d) the fulfillment of the requirement (kāryapariniṣpatti), the meditative object in fruitional stage, so that the meditator is freed from defilement (dauṣṭhulya).
52 (A1)《聲聞地》「謂彼比丘於彼彼所知事、為欲簡擇、極簡擇、遍尋思、遍伺察故，於先所見、所聞、所覺、所知事，由見、聞、覺、知增上力故，以三摩呬多地作意，思惟分別而起勝解。」(T30, no.1579 p. 428, a29~b05) "bhikṣur yadyad eva jñeyaṁ vastu vicetukāmo bhavati, pravicetukāmaḥ parivitarkayitukāmaḥ parimīmāṁsayitukāmaḥ, tac ca tena pūrvam eva dṛṣṭaṁ vā bhavati, śrutaṁ vā mataṁ vā vijñātaṁ vā /sa tad eva dṛṣṭam adhipatiṁ kṛtvā śrutaṁ mataṁ vijñātam adhipatiṁ kṛtvā samāhitabhūmikena manaskāreṇa manasikaroti /vikalpayaty adhimucyate /( Sh-ST p. 364, 01~07) and the function (ākāra) of insight(vipaśyanā), he distinguishes, perceives, proves, thinks, and makes investigation. (B2) The entities to be known(jñeyaṁ vastu, 所知事) are “the aforesaid three kinds of the corresponding (anurūpa) meditative objects”. (B3) This entity to be known, by which the monk relies on the admonition and instruction or hearing the true dharma, makes the state of concentration (samāhita-bhūmika) fixed in mind, and he takes into heart (manaskāra), and resolves on (adhimucyate) those very dharmas, resolves on that very entity. At that time, he resolves on the entity to be known, which he seems to experience clearly before the eyes.
[2.1.2] Resembling (pratirūpa) part arises, jñāna-mātra….
(A) Resembling (pratirūpa) meditative object:
(A2) Although that very entity to be known is not present to directly observe in front of him
(saṁmukhī-bhūta), its resembling (pratirūpa) part arises, and the meditative object is its appearing to the mind (tat-pratibhāsa) or knowledge-only (jñāna-mātra) or perception-only
(darśana-mātra) or continuous mindfulness-only (pratismṛta-mātra).[12]
• (B) Reflected image (pratibimba) accompanying predication (savikalpa):
(B4) Although that very entity to be known is not present before the eyes (pratyakṣī-bhūta), and is not directly observable in front of him (saṁmukhī-bhūta), and it is also not other than that kind of thing (dravya), yet by that state of concentration (samāhita-bhūmika), and the experience (anubhava) of the resolution (adhimokṣa) and taking this thing into the heart (manaskāra), the resembling (anusadṛśa) of that entity to be known is reflected to the mind (pratibhāsa). Therefore, it is called “the image of the similarity of the entity to be known
(jñeya-vastu-sabhāgaṁ pratibimbam, 所知事同分影像)”.
(B5) that pratitioner examines this, when he conceives the original entity to be known, and makes assurance of the virtue and vice. it is called the reflected image (pratibimba) accompanying predication (savikalpa).
(A) Resembling (pratirūpa) meditative object: (A3) That monk, practitioner of yoga, from time to time calms (saṁśamayati ~C1) his mind, and from time to time makes an effort in higher wisdom and the truth-insight (dharmavipaśyanā ~B1).
(A4) Thus Revata! a monk, practitioner of yoga, fastens his thought on the resembling (pratirūpa) meditative object.
• (C) Reflected image (pratibimba) devoid of predication (nirvikalpa):
(C1) What is the reflected image (pratibimba) devoid of predication (nirvikalpa)? This practitioner having taken up this sign (nimitta) of the reflected image, he no longer distinguishes, perceives, proves, thinks, or makes investigation. But on the meditative object, by the state of concentration (samāhita-bhūmika) and the function (ākāra) of serenity (śamatha), he calms his mind.
(C2) Namely, through the nine stages (navākārā) of the mental abiding (cittasthiti), he causes the mind to abide just within, causes it to abide together, causes it to abide down, causes it abide closely, restrains it, pacifies it, pacifies it fully, makes it single-pointed, and thereby concentrates it. (C3) At that time, it so happens that the reflected image (pratibimba) devoid of predication (nirvikalpa), and on that meditative object he causes the memory to completely abide on that meditative object with undivided attention. He no longer distinguishes, perceives, proves, thinks, or makes investigation.
Then, there are seven synonyms of (B) and (C) the reflected image (pratibimba, 影像, “gzugs brñan”), that are listed in the conclusion:
This reflected image is called the reflected image (pratibimba), [1] the sign of the meditation (*samādhi-nimitta, tiṅ ṅe 'dzin gyi mtshan ma), [2] the object of the scope of the meditation (*samādhi-gocara-viṣaya, tiṅ ṅe 'dzin gyi spyod yul gyi yul), [3] the means of meditation (*samādhi-upāya, tiṅ ṅe 'dzin gyi thabs), [4] the door of the meditation (*samādhi-mukha, tiṅ ṅe 'dzin gyi sgo), [5] the foundation of taking into one’s heart (*manaskāra-adhiṣṭhāna, yid la byed pa’i rten), [6] the body of inner thought (*adhyātmavikalpa-kāya, naṅ du rnam par rtog pa'i lus), and [7] the lighted image (*pratibhāsa, snaṅ brñan). Those should be understood as the synonyms of the image of the similarity of the entity to be known (jñeya-vastu-sabhāgasya pratibimbasya, 所知事同分影像).
Therefore, in the Śravakabhūmi, the meaning of (A) the resembling (pratirūpa, 相似, “gzugs brñan”) is close to (B, C) the reflected image (pratibimba, 影像, “gzugs brñan”), and
synonyms are the sign, the object of the scope, the means, the door of the meditation (*samādhi), the foundation of taking into one’s heart, the body of inner thought, and the lighted image. [2.2] “Ñāṇa-matta, paṭissati-matta” in the Satipaṭṭhāna sutta.
Among these, the meaning of knowledge-only (jñāna-mātra) or perception-only (darśanamātra) or continuous mindfulness-only (pratismṛta-mātra) in [2.1.2], which says: “Although that very entity to be known is not present to directly observe in front of him (saṁmukhī-bhūta), but its resembling (pratirūpa) part arises, and that meditative object is its appearing to the mind (tatpratibhāsa)”. This will be related to [2.4] the counterpart sign (paṭibhāga-nimitta), the very “purified” object of inner consciousness. These three compounds terms with “-mātra”（唯）in the Śravakabhūmi can be the equivalent term for “ñāṇa-matta and paṭissati-matta”(bare knowledge and continuous mindfulness) in the third aspect (among four key aspects) of the refrain section (shown below and ub Table 4) in the Satipaṭṭhāna sutta.
“In this way, in regard to the body (1) he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. Or, (2) he abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of both arising and passing away in the body. Or, (3) mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And (4) he abides independently, not clinging to anything in the world.
Table 2: The refrain section (four key aspects) in the Satipaṭṭhāna sutta
Satipaṭṭhāna sutta Eglish translation Chinese translation 1 ajjhatta, bahiddhā, ajjhattabahiddhā internal, external, both 內、外、俱 2 samudaya-dhamma, vayadhamma, samudaya-vayadhamma the nature of arising, passing away, both 生法、滅法、生滅法
3 ñāṇamattāya paṭissatimattāya bare knowledge and continuous mindfulness67 只是(matta)為了「正知與持續性正念」之故。 4 anissito ca viharati, na ca kiñci loke upādiyati he abides independent, not clinging to anything in the world. 無所依而住，不再貪著世間之任何事物。
From the viewpoint of the meditation process, we also can conclude that the aforesaid (4) (the fulfillment of the requirement, … so that the meditator is freed from badness/defilement, and the basis-of-personal-existence is transmuted …”) in the Śravakabhūmi serves the same purpose -“liberation (vimukti)” --as the fourth key aspect, “he abides independent, not clinging to anything in the world”, of the refrain section in the Satipaṭṭhāna sutta.
3. “NĀMA-MĀTRA, VIJÑAPTI-MĀTRA” IN THE MSA
The Mahāyānasūtrālāṃkāra (MSA) shows considerable similarity in arrangement and content to the Bodhisattvabhūmi, the fifteenth stage in the Yogācārabhūmi. The tenth topic (k. 44-49) of the chapter 11 (dharmaparyeṣṭi, Investigation of the Dharma) of the MSA is “the Investigation of the Liberation (vimukti)”, the term “nāma-mātra” is mentioned in k. 48bc as below:
ādhāre saṃbhārād ādhāne sati hi nāmamātraṃ paśyan | paśyati hi nāmamātraṃ tatpaśyaṃs tac ca naiva paśyati bhūyaḥ ||
ThM】When from (the gathering of) the stores, there are both base and product, one sees name-only. In seeing name-only, there is seeing, and afterwards no more seeing (even of that name-only). As regards “nāma-mātra” is mentioned in k. 48bc, the commentary explains it according to the following contemplative process with reference the term “vijñapti-mātra” as below:
…nāma-mātraṃ paśyann ity abhilāpamātram artha-rahitaṃ| paśyati hi nāma-mātram iti vijñapti-mātraṃ nāma arūpiṇaś catvāraḥ skandhā iti kṛtvā tatpaśyaṃs tad api bhūyo naiva paśyaty arthabhāve tadvijñaptyadarśanād ity ayam anupalambho vimuktiḥ
ThM】…."Seeing name-only" refers to (perception of) simple verbal expression devoid of sense/object (artha) . One truly sees name-only, that is, information-only, since one says to oneself: "Name' is the four systems (aggregates) apart from form." Having seen it, afterwards he does not see it anymore, that is, the object not existing, he does not see its information. This absence of perception is liberation. Therefore, we might consider the contemplative process as consisting of the below steps:
(1)“One truly sees name (four mental systems (aggregates): perception, conception, volition, consciousness)-only” = “simple verbal expression devoid of object (artha)”, (2) One truly sees “name-only(nāma-mātra)” = “information/consciousness-only (vijñaptimātra)” (3) Having seen it, afterwards he does not see it anymore, that is (refer to [3.3.1] “Emptiness of “external=the cognized (grāhya)internal=the cognizer (grāhaka), MSA 11. 5Cm.c), the object (“external”=the cognized, grāhya) not existing, he does not see its information/consciousness (“internal”=the cognizer, grāhaka). This absence of perception is liberation.
This contemplative process of “One truly sees name (four mental systems (aggregates): perception, conception, volition, consciousness)-only” toward liberation in the MSA may be similar with the third aspect “ñāṇa-matta and paṭissati-matta” (bare knowledge and continuous mindfulness) and the the fourth key aspect (liberation) “he abides independent, not clinging to anything in the world” of the refrain section in the Satipaṭṭhāna sutta.
4. CONCLUSION
As discussed section 2 above, from the passage related to description of the resembling (pratirūpa, 相似) meditative object (ālambana, 所緣) in the Śravakabhūmi, we find three compound terms with “-mātra”（唯）, i.e. knowledge-only (jñāna-mātra) or perception-only (darśana-mātra) or continuous mindfulness-only (pratismṛta-mātra), ane thes could be the equivalent term for “ñāṇa-matta and paṭissati-matta”(bare knowledge and continuous mindfulness) in the third aspect of the refrain section (table 2) in the Satipaṭṭhāna sutta. In the section 3, the discussion of the contemplative process “One truly sees name (four mental aggregates)-only” toward liberation in the MSA may be similar with the third aspect “ñāṇamatta and paṭissati-matta” (bare knowledge and continuous mindfulness) and the the fourth key aspect (liberation) “he abides independent, not clinging to anything in the world” of the refrain section in the Satipaṭṭhāna sutta. Finally, Table 3 shows or concludes a possible relationship or linkage from the refrain section (ñāṇa-matta, paṭissati-matta) of the Satipaṭṭhāna sutta to the "vijñapti-mātra" of the Yogācāra School from the viewpoint of the meditation process.
Table 3: The refrain section in the Sati and the meditative objects of Śrbh, MSA
The refrain section in the Satipaṭṭhāna sutta The four meditative objects (ālambana) in the Śrbh the attainment of the object (ālambanalābha) and the liberation (vimukti) in the MSA 1 ajjhatta, bahiddhā, ajjhatta-bahiddhā (internal, external, both) [2.1] Corresponding (anurūpa, 相稱 ) meditative object: the entity to be known (jñeyaṁ vastu, 所知事): (1) the five purifications of action (carita-viśodhana, 淨行) (2) the five skills (kauśalya, 善 巧) (2) the purification of defilement (kleśa-viśodhana, 淨惑): the four Noble Truths
[3.1-3] the body as cognizer (grāhaka) is internal and the cognized (grāhya) is the external. "Both" refers to the suchness (tathatā) of cognizer and cognized. 2 samudaya-dhamma, vaya-dhamma, samudaya-vayadhamma (the nature of arising, passing away, both) 3 ñāṇamattāya paṭissatimattāya (bare knowledge and continuous mindfulness) [2.2] Resembling (pratirūpa) meditative object: the image of the similarity of the entity to be known (jñeya-vastu-sabhāgaṁ pratibimbam, 所知事同分影像
Although that very entity to be known is not present to directly observe in front of him, but its resembling (pratirūpa) part arises, that meditative object is its appearing to the mind (tatpratibhāsa) or knowledge-only (jñāna-mātra) or perceptiononly (darśana-mātra) or continuous mindfulness-only
(pratismṛta-mātra) [3.4-5] Seeing name-only
(nāma-mātra)" refers to
(perception of) simple verbal expression devoid of sense. One truly sees name-only, that is, information-only (vijñaptimātra), since one says to oneself: "Name' is the four aggregates apart from form."
4 anissito ca viharati, na
ca kiñci loke upādiyati (he abides independent, not clinging to anything in the world.) “by going beyond” (atikramya) the reflected image
(pratibimba) in order to arise the direct insight and knowledge (jñāna-darśana) devoid of predication
(nirvikalpa) on the entity to be known (jñeya-vastu).…. so that the meditator is freed from defilement (dauṣṭhulya), and the basis-of-personal-existence
(āśraya) was transmuted
(parivarttate) Having seen it, afterwards he does not see it anymore, that is, the object not existing, he does not see its information. This absence of perception is
liberation
BIBLIOGRAPHY Original Works and Abbreviation
ŚBh=Śrāvakabhūmi of Ācārya Asaṅgaed. Karunesha Shukla, TSWS. Vol.ⅩⅣPatna1973. Ybh or YBh(Bh): The Yogācārabhūmi of Ācārya Asaṅga Part 1. ed. V. Bhattacharya Univ. of Calcutta 1957.
Modern Works Cited Bhikkhu Anālayo. (2003). Satipaṭṭhāna, the Direct Path to Realization. Birmingham: Windhorse Publications. ———. (2014). "Exploring Satipaṭṭhāna in Study and Practice", Canadian Journal of Buddhist Studies, vol. 10 pp. 73–95. Bhikkhu Bodhi. (2015). In the Buddha’s Words: An Anthology of Discourses from the Pāli Canon. Boston, Massachusetts: Wisdom Publications. Bhikshu Huimin（釋惠敏）. (1994). 〈《聲聞地》中的「唯」之用例考察〉。《中華佛學學報》第 7 期。臺北︰中華佛學研究所。頁 17-40。 Nagao or【NG】, Gajin（長尾雅人）. (2007).「大乗荘厳経論」和訳と註解 : 長尾雅人研究ノート(2) 。長尾文庫。 Thurman or【ThM】, Robert A. F. and the AIBS Team, (trans.) (2004). The Universal Vehicle Discourse Literature (Mahāyānasūtrālāṃkāra). New York: American Institute of Buddhist Studies at Columbia University and Columbia University's Centre for Buddhist Studies and Tibet House US. Ui, Hakuju（宇井伯壽）. (1958).《瑜伽論研究》。東京：岩波書店。 ———. (1961).《大乗荘厳経論研究》。東京：岩波書店。 Wayman, Alex. (1961). Analysls of the Śrāvakabhūmi Manuscript. Classical Philology vol. 17, Berkely & Los Aangels)
BIOGRAPHY
Venerable Prof. Dr. Huimin Bhikshu is a Taiwanese Mahāyāna Buddhist monk. he was born in 1954 and graduated from Taipei Medical College with a bachelor's degree in pharmacy (1975). Ordained in 1979 and obtained M.A. (1989) and Doctor of Letter (1992) in University of Tokyo. Now he is the president of Dharma Drum Institute of Liberal Arts (Taiwan), the director of Chinese Buddhist Electronic Text Association (CBETA), the emeritus professor of Taipei National University of the Arts and the abbot of Seeland Monastery (Taiwan).
