the asubhd meditation in the sarvastivada · 2014. 8. 21. · the asubhd meditation in the...
TRANSCRIPT
The asubhd Meditation in the Sarvastivada
KL D ham m ajoti
. Abhidharma and meditative praxis
While it is undeniable that there developed in the Abhidharma tradition distinctive elements of what is comparable to the Western tradition of scholasticism, it is no exaggeration that the whole of Abhidharma is fundamentally concerned with meditative praxis. The foUowir _ distinction among the three divisions of the Buddhist canon, pertaining to their distinctive natures as teachings directed at the spiritual practitioners at different stages, spells out this fundamental concernニ
Further, there is also a difference in respect of their stages (avasthd). That is: in terms of the stage of the beginner (ddikarmika), the Sutra is taught; in respect of the stage of the mastery {krtaparijayaX the Vinaya is taught; in respect of the stage of absolute' mastery {atikrdnta- manaskdraX the Abhidharma is taught]
A& we shall see below, the three terms, adikarmika^ krtaparijaya and atikrdnta-manaskara, refer, significantly, to the three levels of mastery in meditative praxis- Accordingly, we are justified in interpreting the above distinction thus: All the three divisions constituting the totality of the Buddhist canon are teachings meant for spiritual development, specifically, meditative attainment And among them, Abhidharma is essentially meant for none other than the most advanced practitioners.
The importance of meditation in the Abhidharma is also underscored bythe following definition of abhidhaima in the MVS which directly links the two together:
The intrinsic nature of abhidharma from the standpoint of absolute truth {paramartha) is none other than the outflow- firee/ pure (anasrava) prajna. … For this reason, the cintd-mayiprajnd generated namel;y; the asubhd^ the dndpanasmrti,
abhidharma: tnis is because thev are alcontemplate on the aggregates individually and collectively
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Moreover, these requisites (sambhdra) sustain the outflow-free prajnd which [as a result] becomes more prominent; for this reason they are also known as abhidharma.^
Abhidharma, in its highest.ordinary
(prthagjand), however, he must first begin by developing the withoutflow/ impure (sdsrava) insight which is capable of leading finally to the acquisition of this pure insight. For the Abhidharmikas, this first step in the path of spiritual progress, properly speaking, consists of the intellectual study of Abhidharma within the context of a life conducive to
evelopment. This is made of) listening
understanding derived
enters the stage of "understanding derived from reflection" {cintd-mayT- pmjna). It is important to note that here "reflection" does not refer to
thinkingthe impure/loathsome (asubhd) and mindfulness of
breathing {dndpdnasmni). This in turn leads to the final preparatory stage for the development of the with-outflow insight, called "understanding derived from cultivation" (bhdvana-mayi prajnd) which is again, meditation on the Four Noble Truths. It is at the end of this threefold stage of preparatory effort (prayoga) that he is finally able to sail into the stage of spiritual transformation called "the path of insight" {darsana- mdrga) which, once again, is meditation on the Four Noble Truths; the outflow-free prajnd, now generated for the first time, sees directly the true nature of dkarma-s. Through this process of meditative transformation, and necessarily through this process, also known as "'direct realization^^ {abhisamaya), he becomes a Buddhist saint (an arya). As a matter of fact,
Abhidharmika definition of abhidharmn^ '"abhr (facing^) clearly has the significance of abhisamaya. in as much as it is explained in the sense of "directly facing (Le" directly realizing) the characteristics ofdharma-€\^
2. The various contexts of the application of the asubhd
The meditation on the impure/loathsome is sometimes called asubJmbhdvand, or very often, simply asubha. When we examine the meditative practices discussed in the Sutra and the Abhidharma, we find that this meditation is very much emphasized, and is taught in numerous doctrinal contexts.
2.L The asubhd as a practice of kaydnupasyand
The asubkd is often prescribed as a method of the first of the fourfoldabode of mindfulness (smrtyupasthdna), viz, the abode of mindfulness ofthe body (kdyn-smnyupasthma). The Dharmaskandha-sdstra^ probablythe earliest Sarvastivada canonical Abhidharma text，cites this contextfrom the Sutra as follows:
At one time, the Bhagavat was in Sravasti, residing in the Jetavana,the Anatha-pindada Park. Then the Bhagavat told the bhiksu-samgha."ェ shall expound in brief for you the cultivation of the fourfoldabode of mindfulness: With regard to this bodv internally, a bhiksuabides in sequential observation^ of the body (kam-amipasymia),When he is accomplished in proper effort, proper awareness andproper mindfulness, covetousness (貪，abkidkyd) and dejection(憂，daurmanasya) concerning the worldly life are eradicated：With regard to that external bodjv he abides in sequential observationof the body. ■ ■ • covetousness and dejection concerning the worldly lifeare eradicated. With regard to the internal and body，■.昏 covetousnessand dejection concerning the worldly life are eradicated.’巧...
The text proceeds to provide an exegesis of the various terms, includinithe followin：
With regard to this body iatemally, he abides in sequentialobservation of the body'
With regard to this internal body, a bhiksu observes and reflects.from the feet to the head, as it is placed ("^€Ukdmsthitam), that itis full of the various kinds of impurity and loathsomeness. That is,within tnis body, there exist only various [impunties]—— head-hairs.body-hairs, nails, teethe dust, taint/ skin, flesh, sinews^ veins, bones.bone-marrow, spleen, kidney, heart，luna. liver, gallbladder, intestines,belly ( ? 胃，^udaryaX fat, grease (vasal), brain, diaphragm, pus，blood, bile (pitta!, is possibly a corruption from 胆X phlegm (slepnd?月旨 possibly a corruption from Wi) tears, sweat, snot, saliva (唾，kheta).upper stomach (生臓， まayaる'}, lower stomach (熟臓，pcikva：kiv£f)feces and urineJ
The discernment (簡擇；vicaya), the profound discernment(極簡擇； pmvicayaX utmost profound discernment (最極簡擇;みsupravicayapparama-pravicaycCj, observation (解 j ; "^upalaksana)^proper observation (等 J ; "^samlaksana "^samjdnand) close
examination 了； upaparik^oj^d、 … realization (覺明；pdnditya), operation of understanding (梟、fX; prajna-cdra, insight {vipasyandY^ 一 which are generated with regard to dharma-s when he is thus reflecting on the signs of the impurity 一 constitutes the sequential observation of the body internally. It is also called "the abode of mindfulness of the body’\
"[He] abides (viharaliy： "He is endowed with this observation, manifests it (jsam-ud■ほ- / ia r)，pursues it {anu--fcar), moves fully [with it] and pursues it fully’ operates it and resolves on it (解行; "^adhimukd マcar)." ^
"Govetousness". This includes various species of covetousness 一 the greed
(rdga, samrdga) towards sensual object-domains, obstinate clinging towards thenu being internally bound to them, longing for them, etc.
"Dejection"This refers collectively to all mental dejectedness generated by
contact which conduces to sensation of dejection. It is subsumed by uneven (unpleasant) sensation (asdtd/asata vedana).
'^Covetousness and dejection concerning the worldly life are eradicated"
These two dhamia-s are abandoned, fully known, utterly separated from, subdued and destroyed-
The following isamore typical sUtra account, quoted in the.4r//zo^^mz sutra^ as the first of the fourfold cultivation of concentration (samddhibhavanay}^
Here, O bhiksu-% a bhiksu has gone to a hermitage’ to the root of a tree, or to an empty hut. He reflects on this very body, truly and properly with undeTStanding {sanryak prajnayd), from the top of thehead above to the soles of feet below, bounded by the skin, as they are located, as they placed {yathdvasthiUuji yothdpmnihitam)^ as full of various kinds of impurity thus: ""There are in this body, [1] head-hairs, [2] body-hairs, [3] nails, [4] teeth, [5] dust, [6] taint, [7] skin, [8] flesh, [9] bones, [10] sinews; [11] veins (sird/sira); [12] kidney (vrfcfea); [13] heart; [14] spleen; [15] lung; [16] intestines; [17j mesentery (small intestines); [18] upper stomach; [19] lower stomach; [20] bladder (udarya): [21] liver (yakrt); [22] feces; [23] tears; [24]
sweat; [25] saliva;，，[27] grease (vasd); [28] synovic fluid (lasikdX [29] marrow (majja); [30] fat (meda): [31] bile; [32] phlegm; [33] pus; [34] blood; [35] head; [36] brain," O bhiksu-% just as a man with good sight {caksusmdn) looking into a storehouse with both doors opened, filled with various types of grains, rice, sesame seeds，… In this very same way, O bhiksu-^ a bhiksu reflects on this very body …This, O bhiksu-s^ is the cultivation of samddhi which, when well practised, developed and done repeated, leads to the abandonment of sensual greed (kama-rdga)}'^
Although this sutm might not have been affiliated to the Sarvastivada, we see once again, that 36 parts are enumerated. Notice also that the enumeration of such items as dust and taint 一 not found in the Pali list 一 agrees with the DSS enumeration.^^
2.1.i. The asubhd a s pratimukfu smrti
The beginning part of the version cited partially in the MVS is even closer to the P ^ i version than the AVNニ
A bhiksu dwells in an amnya^ or under a tree or a secluded hut- Having seated cross-legged, with the body upright, vowing properly (lEiM) and abiding in face-to-face mindfulness (pratimukhT smrti 對
Notice that Xuan Zang understands pranidhdya as "vowing"* However, in some places, he also seems to understand it as "putting aside other (i.e., unskillfol 一 see below) mental objects (捨 異 攀 緣 〉
In both the Theravada and Mahayana traditions, in the sutra, a bhiksu is often described as going to a forest clearing, sitting cross-legged and gets established in ''face-to-face mindfulness/' We see similar description also in M ahayma sutm. For instance, the Vajracchedikd prajndpdramitd speaks of the Buddha after returning from His alms round thus:
bhagavdn … prajnapta evasane parymikam dbhujya rjum kayam pranidhaya praiimukhim smrtifn^ upasthapya …は (Xusin Zans s tn こ 時 ，
Xuan Zang’s Chinese rendering (words underlined) of the MVS and Vajracchedikd sentences are identical.
The MVS records the various explanations on the key terms in the suira passage quoted above:
(1) '"paryankam dbhujya ( 'bending [the legs] crosswise’)"There are many reasons for which the Buddha is described as assuming this posture. These include (i) It is the usual deportment of the Noble Ones. All Buddha-s and their disciples in the past and future enter into samadhi while in this posture. (U) This deportment is best for cultivation of the skilful mental state because it avoids the tiredness resulting from walking and standing and torpor from reclining, (iii) Other postures can also led to unskUftil dkarma-s such as sensual desire, (v) It is most effective in leading various types of sentient beings into the True Dharma (vi) It is most capable of inspiring respect and faith men，gods, asura-s, hell beings, etc. (vii) It is with this posture alone that one can attain the supreme perfect enlightenment as a buddha; with other postures there can only be the attainment of the bodki of the two ydna-s. (viii) It is in this posture that the Buddha subdued the Maras (Isvara and the defilements), (ix) It is not found among the outsiders, (x) It is the posture most conducive to the development of samddhi,
(2) "With the body upright (rjum kdyamy This means being seated straight up*
(3) "Pra^dMycT ('putting [the body] upright’)translation
Vajracchedika) to takepra-ni-^dha to mean ‘vow’, as inpranidkanal pranidhi in a bodhisattva's career; hence his rendering 正願’ 'properly vowing 一 "This means focusing the citta in conformity to the skilful categories [of dhamia-s](隨善品而注心義V’
(4) ''Abiding in face-to-face mindfulness^':What is the meaning of abiding in pratimukhT smrti ?(i) Mukha refers to the object of meditation, prati means gazing directly (現囑〉；this smni causes the citta to gaze directly at the object of meditation and discern without tODSV-turviness,
(U)Mifがia refers to defilements;prati {bpposing^) means to counteract. This smni counteracts the foremost defilement responsible for samsdra (i.e., greed), hence called pratimukhTsmrn.
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JCBSSL. VOL. VII K L Dhammajotk The Me<iitation in the SarvSstiv ゅda
obviously- the Mydnupa ぎ na includes other f o r m の of {practice
besides the a£ubhd.. T h e DSS in this verv context in fact goes o n to
prescribe i m o r e practices of contemplation o n the b o d y O n e is the
contemplation o n the diAFcrcrU elements of the l?odv (both inte3 allv
a n d externally)： Contemplating the b o d y as comprising m e r e l y the Mix
elements i4hsull?heda} — ： the four Great Elements, the space.elehlent
r-
5 CP
J
Self, a n d bein!
impermanent.
Majjmrmmikdya prescribe ダ additionally, the practices of the mindfulness
or breathing, mindfulness c f the でosture の (walkine, standing, witting
a n a lying d o w n ) a n d full awareness {Jspfltpajdnd} of all m o v e m e n t の
a n d なctions.) ひ M o r s v e r , the M V S states that the でractitioner is めaid to
h a v e accomplished the practice o f ahibM w h e n finally, at the stage of
absolute m a s ぶ ry {atikrdntafmanaskdra\ focusing M s m i n d b e t w e e n the
eyebrcy^s, lie is able to {proceed f r o m asubhd onto the four abodes of
mindfulness sequentially f r o m kdydnupa なan to dharmdnupaJ\<ind
J .
2 .2 , a m l;ne sljessc antidote for sensual craving
T h e Pgli Myagatd-sati,sum also prescribe の the a ぎ hd in the f o r m o f
meditation o n th ひ different stages o f decomposition of a corpse:
Moreover, O bhikkhuj ダ just as ン bhikkhu were to se ひ ね びodv thrown
into the chamel ground- dead for one o づ two or three davs, bloated
{iuldhumdtaka\ turned blue-black {vinTlaka\putrefvioe; {yipuMfokoMtaX
H e compares: this s a m e b o d y to it: んれThis びodY too is of such a naturp
& P tiG 0 a. I ■J 1 e I a r eg B パs
M o r e generally, however, this f o r m is FIrscIibed specifically as the
antidote for sensual craving. い で In the S a r v ボt i v M a tradition, it is o n e of
the t w o -gateways for Immortality namely. Nirvana,
In t h e . s c h e m e of the fivefold character,recdfkation, it is specifically
r e c o m m e n d e d for the character type in w h o m greed {predominate の
{aahir ねgalcaritax
0
Tradition のa y の that at o n e stage, s o m e のixty bhih u-s ^vithin a winkle d a y
comraitted suicide after practicing this meditatiop a n d it is at that stage
that the w u d d h a b e g a n to e m p h a s i z e the {practice of the mindfulness of
Ibreathing.The Vinaya account relates p S h i r e d u s e n a m e d Mi ga landika
w h o at the request of のo m e o f these bhikkhu meditators- w e n t a r o u nd
♦- :
y.
(/J I ダ •
へ, 5 GO g
9ひ
* れ
td r-
t
ロ
^ n?
in those bhikkhu-s w h o h a d not b e e n detached iavTtaraga) * * . I B S tear
did not arise in those bhikkhufs w h o h a d b e e n detached (vrifansga) . • / さ
W e k n o w , of course, that vTtardga is a n epithet of a n arahant, T h i の w o u l d
i m p l y that at least: s o m e arahatts w e r e i o n g those w h o w e r e slain.
T h ひ MaMdsakafvinaya in fact state の very clearly thus:
That canddla {Le, Mrgalal^l せka) U n d e r s t 8 d well the のign の o f those
w h o liad or h a d not developed disgust with regard to their bodies:
シIf £i bhiksu, w h o is an ordinary worldling, generate の fear w h e n the
knife is bein わ held facine; him, then he has not developed disgust vtdth
re ルard to the bodv. If I kill him. I shall acquire little merit ^
I must week out thos ひ w h o liav ひ ねttained the fruit of the 力ath〕 り and do
not generate fear.
T h i の tradition s e e m w to h a v e contributed to the later doctrinal
clarification o ホ a type of arhats called cetan fdharman, ど Tliey
are usually explained だ those o f the nature of oipablc of e n d i n g
their lives at will in the fear of losing their spiritual a t t a i n m e n t〕 リ
H o w e v e r , のo m e A b h i d h a r m a s a n u a l s , び 。th ひarly a n d later, h a v e also
e x 力licitlv indicated the link with th ひ asubhd. T h e をAml'talmsal を stm
exl^lain の these arhat-s as hieing こw e a k in understanding ( ホs r j w .
pmiHa) a n d effort, diligent in contemplating the tiody ジ の a^ubip
intending^ {generating the will) to destroy the t>ody themselves., w o
T h e 濟Abhidharmahrdya explains likewise,〕 り In the 关Ny ミ dmisdraj
S a m s h a b l i a d r a t o p のtate の that this type arhat, ダ w h e n abiding
in their attainments, are capable of びeing greatly disgusted
sensual desires; a n d hiding thu の disgusted they generate the volition
to e n d their o w n lives* T h o u g h t>eing w e a k facultie の{J7qrivlindriya\
in their preparatory stag ひ they h a v e a c c o m plished a strong j>ower oi
mindfulness, abiding mostlv in the contemplation o f loathsomeness.
W o r r v i n ヴ that such adverse factors a の sicknesses, etc., w o u l d result
in their being slack in e ® 3rt a n d h e n c e eventually retrogression,
they g e n ひrate th ひ volition to kill themselves,〕® In the Sarv ポ tivMa,
the cetana-dharman type is not c o n A n e d to the arhars; it is also f o u n a
a m o n g practitioners w h o are not yet drya- ダ b m liave reached the sub-
stages of progress k n o w n as mok ぶ ll hdgTya Cpertaiaing t o 【the stage〕
conducive to e m a n c i p a t i o n s a n d nirvedha-bMglya ^pertaining to
「the stage) conducive to Denetrationo —— both s b s u m e < l undei" the
nrf^.na3rnrv ir}Tax,OQd\ Drecedins the ひntrv into the 03tth of ズIS3n- リ 。
V
【the Sta2 eu conducive to penetration 0
256 257
JCBSSL. VOL. VII K L Dhammajotk The Me<iitation in the SarvSstiv ゅda
obviously- the Mydnupa ぎ na includes other f o r m の of {practice
besides the a£ubhd.. T h e DSS in this verv context in fact goes o n to
prescribe i m o r e practices of contemplation o n the b o d y O n e is the
contemplation o n the diAFcrcrU elements of the l?odv (both inte3 allv
a n d externally)： Contemplating the b o d y as comprising m e r e l y the Mix
elements i4hsull?heda} — ： the four Great Elements, the space.elehlent
r-
5 CP
J
Self, a n d bein!
impermanent.
Majjmrmmikdya prescribe ダ additionally, the practices of the mindfulness
or breathing, mindfulness c f the でosture の (walkine, standing, witting
a n a lying d o w n ) a n d full awareness {Jspfltpajdnd} of all m o v e m e n t の
a n d なctions.) ひ M o r s v e r , the M V S states that the でractitioner is めaid to
h a v e accomplished the practice o f ahibM w h e n finally, at the stage of
absolute m a s ぶ ry {atikrdntafmanaskdra\ focusing M s m i n d b e t w e e n the
eyebrcy^s, lie is able to {proceed f r o m asubhd onto the four abodes of
mindfulness sequentially f r o m kdydnupa なan to dharmdnupaJ\<ind
J .
2 .2 , a m l;ne sljessc antidote for sensual craving
T h e Pgli Myagatd-sati,sum also prescribe の the a ぎ hd in the f o r m o f
meditation o n th ひ different stages o f decomposition of a corpse:
Moreover, O bhikkhuj ダ just as ン bhikkhu were to se ひ ね びodv thrown
into the chamel ground- dead for one o づ two or three davs, bloated
{iuldhumdtaka\ turned blue-black {vinTlaka\putrefvioe; {yipuMfokoMtaX
H e compares: this s a m e b o d y to it: んれThis びodY too is of such a naturp
& P tiG 0 a. I ■J 1 e I a r eg B パs
M o r e generally, however, this f o r m is FIrscIibed specifically as the
antidote for sensual craving. い で In the S a r v ボt i v M a tradition, it is o n e of
the t w o -gateways for Immortality namely. Nirvana,
In t h e . s c h e m e of the fivefold character,recdfkation, it is specifically
r e c o m m e n d e d for the character type in w h o m greed {predominate の
{aahir ねgalcaritax
0
Tradition のa y の that at o n e stage, s o m e のixty bhih u-s ^vithin a winkle d a y
comraitted suicide after practicing this meditatiop a n d it is at that stage
that the w u d d h a b e g a n to e m p h a s i z e the {practice of the mindfulness of
Ibreathing.The Vinaya account relates p S h i r e d u s e n a m e d Mi ga landika
w h o at the request of のo m e o f these bhikkhu meditators- w e n t a r o u nd
♦- :
y.
(/J I ダ •
へ, 5 GO g
9ひ
* れ
td r-
t
ロ
^ n?
in those bhikkhu-s w h o h a d not b e e n detached iavTtaraga) * * . I B S tear
did not arise in those bhikkhufs w h o h a d b e e n detached (vrifansga) . • / さ
W e k n o w , of course, that vTtardga is a n epithet of a n arahant, T h i の w o u l d
i m p l y that at least: s o m e arahatts w e r e i o n g those w h o w e r e slain.
T h ひ MaMdsakafvinaya in fact state の very clearly thus:
That canddla {Le, Mrgalal^l せka) U n d e r s t 8 d well the のign の o f those
w h o liad or h a d not developed disgust with regard to their bodies:
シIf £i bhiksu, w h o is an ordinary worldling, generate の fear w h e n the
knife is bein わ held facine; him, then he has not developed disgust vtdth
re ルard to the bodv. If I kill him. I shall acquire little merit ^
I must week out thos ひ w h o liav ひ ねttained the fruit of the 力ath〕 り and do
not generate fear.
T h i の tradition s e e m w to h a v e contributed to the later doctrinal
clarification o ホ a type of arhats called cetan fdharman, ど Tliey
are usually explained だ those o f the nature of oipablc of e n d i n g
their lives at will in the fear of losing their spiritual a t t a i n m e n t〕 リ
H o w e v e r , のo m e A b h i d h a r m a s a n u a l s , び 。th ひarly a n d later, h a v e also
e x 力licitlv indicated the link with th ひ asubhd. T h e をAml'talmsal を stm
exl^lain の these arhat-s as hieing こw e a k in understanding ( ホs r j w .
pmiHa) a n d effort, diligent in contemplating the tiody ジ の a^ubip
intending^ {generating the will) to destroy the t>ody themselves., w o
T h e 濟Abhidharmahrdya explains likewise,〕 り In the 关Ny ミ dmisdraj S a m s h a b l i a d r a t o p のtate の that this type arhat, ダ w h e n abiding
in their attainments, are capable of びeing greatly disgusted
sensual desires; a n d hiding thu の disgusted they generate the volition
to e n d their o w n lives* T h o u g h t>eing w e a k facultie の{J7qrivlindriya\
in their preparatory stag ひ they h a v e a c c o m plished a strong j>ower oi
mindfulness, abiding mostlv in the contemplation o f loathsomeness.
W o r r v i n ヴ that such adverse factors a の sicknesses, etc., w o u l d result
in their being slack in e ® 3rt a n d h e n c e eventually retrogression,
they g e n ひrate th ひ volition to kill themselves,〕® In the Sarv ポ tivMa,
the cetana-dharman type is not c o n A n e d to the arhars; it is also f o u n a
a m o n g practitioners w h o are not yet drya- ダ b m liave reached the sub-
stages of progress k n o w n as mok ぶ ll hdgTya Cpertaiaing t o 【the stage〕
conducive to e m a n c i p a t i o n s a n d nirvedha-bMglya ^pertaining to
「the stage) conducive to Denetrationo —— both s b s u m e < l undei" the
nrf^.na3rnrv ir}Tax,OQd\ Drecedins the ひntrv into the 03tth of ズIS3n- リ 。
V
【the Sta2 eu conducive to penetration 0
256 257
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…he purifies the citta from sexual greed conjoined with the fourfold greed —— greed for colour, greed for shape, greed for contact, greed for being served upon.Therein, [IJ when he reflects (manasikaroti) on [a corpse] becoming black-blue, or putrefying or rotting or bloated, or being eaten, he purifies his citta from the greed for colour[IIJ when he reflects on its becoming reddish (covered by blood), he purifies his c/加 from the greed for shape.[in j when he reflects on its bones or the bone-chain or the skeleton (jdsthi-さafjikaliM')，he purifies his citta from the greed for contact.[IV J when he reflects on its being scattered, he purifies his citta from the greed for being served upon.In this way, he purifies the citta from sexual greecL o
Like the Theravada Kdyagatdsati-sutta and Mahasatipatthana-sutta^ the ^Sariputrabhidhurma likewise, in the context of kdyanupasyand^ besides the anupasyand of the various impure parts of the body， also prescribes various other forms of contemplation,. -including tne dndpanasmrti, mindfulness of postures, contemplation on the elements, the different stages of decomposition of a corpse, eta^i The latter comes under the intemal-cum-extemal anupasyand of the body:
L A bhiksu sees a corpse thrown into the chamel ground, [dead] for one day [or two days] or three days.
2* He sees such a corpse being bloated and turning black-blue.3. He sees such a corpse being eaten by animals.4. He sees the corpse whose bones are connected, [the body] being
reddish, putrefying, with foul pus and blood*He sees the corpse whose bones are connected, with .sinews and veins not yet severed, covered by blood and skin.
6. He sees the corpse whose bones are connected, already without blood and flesh but with sinews and veins not yet severed,
7. He sees the corpse whose bones have decayed but not yet removed from their original location.
8. He sees the corpse whose bones have been broken and far removed from their original locations; the foot-bones, thigh-bones, handbones, back-bones, hip-bones, ,.. scattered in various places.
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KL DhammajoTI: The asubha Mcditmkm in SffrvAntlv^
9, He sees the corpse whose bones, after the lapse of a loftf tlmti tav lig become white like shells and bluish like dove, rotten and crunftMMt
10* He sees the corpse lying on a heap of fire; its head-hairs, body, hairs, skin, blood, flesh, sinews, veins, bones and marrow [etc.], are consumed by fire and gradually dissipate completely "He contemplates thus: 'these dharma-s do not go and abide in the east, south’ west’ north, or in the four intermediary or upper and lower directions. These dharma-s aris^ not having been, and vanish after having arisen C^abhutvd bhavanti [ bhutvd pratigacchanti ドニ)广ジ
It can be observed that this description varies somewhat from the aforementioned nine- or ten-stage accounts' Moreover, if we discount the first stage whose description is repeated as a part of the next two stages, the number of stages or forms then reduce to nine,
23. The context of the contemplation on loathsomeness of food
In the Anguttara-nikma^ the "'ideation on the loathsomeness with regard to food" {dhdre patikkUla-sanM) is given as one of the 10 ideations, (See also § 2,4 below). The Vism expounds it as an individual object of practice (kammatthana)
In the SarvおtivMa, the asubftd is also prescribed as a practice to counteract indulgence in taking delicious food The SgPS prescribes itas one of the fivefold "ideations which bring liberation to maturity"6(，威 熟 解 "^vimukti-paripacamya samjnd). These are: L ideation of being impermanent; 2, ideation of the impermanent being unsatisfactory; 3, ideation of the unsatisfactory being without a Self; 4, ideation of the loathsomeness of food; 5, ideation of death. (See also the 10 ideations in § 2.5). The 4化 ideation is described thus:
With regard to rice, he should generate the resolve {qdhimok^o) of a bloated corpse; with regard to porridge with added vegetables, of thin feces; with regard to fresh butter (生蹄；nava-nita) and curd, of human brain and marrow; with regard to ghee (熟麻；sarpis)^ oil, [eta], human grease; with regard to groats (saktu) bone pieces; with regard to biscuits, human skin; with regard to salt, broken teeth; with regard to vegetables bom from stems, skull (kapala) joined with hairs; with regard to juices, pus and blood-リ
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III
It can be seen that this Sarvastivada version explicitly applies the asubhd (using elements of both the 36-part reflection and the that on a corpse) in the ideation of loathsomeness of food. This makes the MVS feel necessary to distinguish the two contemplations 一 although both equally have loathsomeness (prdtikulya) as their mode of activity {dkdra}^^ the two can be distinguished; the former is an ideation of the loathsomeness of rupa; the latter, of taste. According to some: the former counteracts sensual greed; the latter, greed for food.59
In the '^Sariputrabhidharma^ on the ideation of the impurity of ‘lump’ (Le" material) food {kavalikdrdhara), it is said thus:
A bhiksu takes lump food as if eating a son’s flesh; he practices the asubhd ideation：
The Sangiti-sutta of the Digha-nikdya also enumerates five virmitti- paripdcamya sanhd. But the list differs in the last two items which are given as pakdna-sahna and virdga-sahna.^^
2.4. The context of the eight-fold liberations (vimoksa) and spheres of conquest {abMbhv-dyatana)
The doctrine of the eightfold liberations is found in both the Theravada as well as the Sarvastivada texts*^ "Liberation" here does not refer to the attainment of NibbdmfNirvdna, Buddhaghosa explains it as "resolving/ inclining towards" (adhimuccana): and this is in the sense of (I) "being properly liberated from opposing states" [paccanika-dhammehi sutthu vimuccananatthoY' and (II) "properly inclining towards the cognitive object by virtue of delight" {drammane ca abhirati-vasena sutthu adhimuccanattho)•の This Theravada explanation essentially agrees with that in the ^Sdriputrabhidharma: "The citta faces towards it, holds it as supreme, is inclined towards it，is liberated in respect of The SarvastivMa explains it as "liberation from all that h i n d e r I t is also in the sense of "turning one’s back on" {\mmukhydrtho hi vimoksdrthah) the first two turn the back on the citta that is greedy for matter; the third, on that of the asubhd; the fourth to seventh, each on that of the preceding lower stage Q?hUmiy, the eight, on all citta-s taking cognitive objects.
The Mahasahdudayi-sutta merely enumerates them, without any elaborationニ (1) possessing matter, one sees matter (rupT rUpdni passati);
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KL D h am m ajoti： The asubha Meditation in the Sarvastivada
(2) internally without any ideation of matter, one sees matter externally {ajjkattam arupasanni bahiddha rupdni passati); (3) one becomes resolved exclusively "it is beautiful", {subhan feva adhimutto hod j); (4) as a result of transcending ideation of matter in everyway, of the vanishing of ideation of the resistant，and of not applying the mind to ideation of diversity, [resolving] "space is infinite", one fully attains and dwells in the sphere of infinity of space (sabbaso rupasanhdnam samatikkamd | patighasanndnam atthangamd | ndnattasandnam amanasikdrd | ananto dkaso ti dk^dnancayatanam upasampajja vihamti |); (5) transcending the sphere of infinity of space in everyway, [resolving] "consciousness is infinite", one fully attains and dwells in the sphere of infinity of consciousness (sabbaso dkdsdfmncdycUanam samatikkamma anantam vmndnan ti df fidf なnaf^c^yataJfl upasampajja viharati); (6) transcending the sphere of infinity of consciousness in everyway’ [resolving] "there is nothing", one fully attains and dwells in the sphere of nothingness (sabbaso vmndimn^ncdycuafiam samatikkamma ndtthi kihciti dkincamidyatanam upasampajja viharatii): (7) transcending the sphere of nothingness in everyway, one fully attains and dwells in the sphere of neither ideation nor non-ideation (sabbaso なkificafifidyatCLncLifi samatikkamma nemmfifidn^safifidyatmcirii upasampajja viharati j); (8) transcending the sphere of neither ideation nor non-ideation in everyway, one fully attains and dwells in the cessation of ideation and sensation {sabbaso nevasafifi なndmH^yatanaTfi samatikkamma sanndwdayitanirodhamupasampajja viharati
The first three of this eight are of special interest for our discussion. (See also below) According to the commentary; matter in the first liberation refers to jhdna pertaining to the fine-material sphere (rupa-jkana), generated through the power of a kasina with regard to one’s hairs，etc,,; and ''possessing matter” means that the meditator possesses that matter.⑧
The Atthasalim offers a more elaborate commentary on the first liberation:
"Possessing matter" — Matter is the fine-material jhdna {rupajjhdnarn) generated interaally with regard to the hairs eta For, internally, when doing the preliminatry exercise of blue, one does it with regard to the hairs or the bile or the pupil of the eye. When doing the preliminary exercise of yellow, one does it with regard to the fat, the skin, or the yellow region of the eyes. When doing the preliminary exercise of red. one does it with regard to the flesh, the blood，the tongue, the palms
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JCBSSL VOL. VII
of the hands and feet or the red region of the eyes. When doing the preliminary exercise of white, one does it with regard to the bones, the teeth，- the nails or the white region of the eyesJ This is said with reference to one who has thus done the preliminary exercise and endowed with the arisen jhana."One sees matter" — Externally too, one sees through the jhdna-oy^ (jhdna-cakkhu), matters of the kasina blue, etaWith this [sentence], the obtainment of jhdna with regard to the kasina comprising internal and external bases is shown.，
From this, it is clear that the first liberation concerns a contemplation on one’s own bodily parts. The meditator has not been freed from ideations of these internal matters* Samghabhadra also interprets the first liberation by referring to the statement on the second liberation:
What is the meaning intended in the sutra statement ''Possessing ideation of matter, one sees matters"? The profound meaning in this sutra cannot be- truly iyathdbhutam) comprehended by those who have not abolished matter. Nevertheless, according to the explanation passed down by the ancient drya-% means " (one who) has notbeen able to subdue ideations which take internal matters as cognitive objects’、How do we know that this is the case? From the contrast in the statement concerning the second liberation. Le', concerning the second liberation, it saysニ "Internally without ideation of matten one sees matters externally:" From this we know that in the first liberation, one has not abolished ideation of matter internally/^
The P ^i commentaries explain that for the second liberation, one attains jhdna by doing the preliminary exercise on external (kashm) objects/) However, no notion of loathsomeness is anywhere explicitly referred to in these first two liberations.
In fact, in the related doctrinal categories called the eight spheres of conquest {abhibhdyatana; Skt: abhibhv-dyatana), the Pali texts describe the first two as follows; (1) Internally possessing ideation of matter {ajjhattam rUpasafiM), one sees matter externally, limited, beautiful {savanna) or ugly {dubbanna). Conquering them, one comes to have such an ideation: "I know, I see.’’ (2) Internally possessing ideation of matten ones sees matter externally, immeasurable, beautiful or レ
ト 1 * ^ r b - K o - r % ■ « t i j " i « " ♦ “ r レ ， へ t t ? T ' ' / 4Conquering them.
266
K L Dhammajou: The asubha Meditation in the Sarv^tivada
As CA*E Rhys Davids rightly observes: judging by the Atthasalim (190),rupt^ in the first liberation is equivalent to '^ajjhattam rupasannr in
the description (of the first two) spheres of conquest/^ Noticeably, in allthe first four spheres of conquest, the matter that the meditator sees aredescribed as being "beautiful or ugly". The Atthasalim explains that"beautiful or ugly" means pure {parisiiddhd) or impure {aparisuddha).Accordingly, there is no connection made with the asubhd meditation.
The SarvastivMa Abhidharma texts also describe the first four spheresof conquest in similar terms. For instance, the Prakarana-pada (likewise,the AKB) states:
Internally possessing ideation, one sees matter externally as being limited, beautiful or ugly. Conquering these matters, one knows, conquering them one sees 一 one comes to possess such an ideation. This is the first sphere of conquest/^
However, at the same time, the northern Abhidharma texts also explicitly connect the first two liberations with the asubhd. The AKB states thatthe [first three liberations] have as cognitive objects, as the case applies.
disagreeable and agreeable material abodes (rupdyatana) pertaining tothe spheres of sensuality/^ On this, Yasomitra comments:
'As the case applies'' 一 the cognitive objects of the [first] two are the disagreeable matter black-blue, etc The cognitive object of the third is the agreeable [matter]/®
This had m fact consistently been the SarvastivMa explanation since the earliest canonical Abhidhrama texts. Thus, the SgPS explains the first three liberations as follows:
L "Possessing matter, one sees matters" {rilpr rupdni pasyati) Internally, with regard to the various ideations of matter, one has not been freed (想 離 ; %igatd), freed in each case (別遠離；" prativigata);has not subdued, subdued in every case; has not ceased, not destroyed.As a result … one contemplates on matter externally, through the power of resolve {adhimoksa), as being black-blue, bloated, rotten, scattered, eaten, turning reddish, bones or skeleton,...
1 ''Internally without ideation of matter, one sees matters externally {adhyatmam arupasamjhT bahirdha rupdni pafyatiY 一 Internally, with regard to the various ideations of matten one has been freed
267
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JCBSSL v o r VII K L Dhammajoti: The a 暮 M Meditation in the のarv ポtiv^da
: ! ^ result, : ■ one contemplate の o p matter extemalh; through
the pcrwer of resolve, a の tfeing black-biue, bloated, rottep のcattered,
eatep turning reddish- t?one の or WKeletop : ,
. •
. .
3. r;Realiz5g the pmre liberation throuaji the t>od\; one, liavin め
accomplished it, abide の L 0
sdks dtkrtv opas aippadya viharatf}
it】 isuoham vimola^am kdyena
——Wh a t IS the pref>aratioii ipravoga}
of tnis Dure liberation? Througli whtat expedience doe の one ひnter into
thi の meditativ ひ attainment of jmre liberation? The びe^inneT, at the
beginning of the contemplatlop 恥rasp の the mark of p green tree
I ,green m m k i sreen びranches, れreea leave の. , * Havine grasped the のe
various 力reen marks, througli the fore ひ 。 サ resolve ifldhimoKsavQ^ena}
hte apj>lie の Iiis thought: and ideates, reflects, determine の and resolve の
( I P ® ; adhi ■ みmuc} that this: c o Io u t is oi ジ 力articular ereen mark* : ■
【In thi の pirocessj his thoueht i の scattered, flowing over various mark の
ねnd cannot focu の on a のingle obiect-domain, II ひ i の thu の not vet able tostabilize the citta and enter into the meditative attainment of the pure
lib ひration. To concentrate : , he fixe の mindfulne の の o p a single れreen
mark. Re&ecting that it i の greep U S ン non-green mark, vigorously
•. , until h e【 i w ねble to〕make the citta のtay continuously for a long
ume. With this fjreparatiop practicing repeatedly with ズigour,…
ms citta come の to abide, fully abule (％{i; samf、stM) and closelv
abia ひ や; uva, もsthS} 7 continuousl ズ B か single direction, foousing mmdfulne の の on ジ single obj ひct, reflecting on the green mark, \vithoiU
p second, v/ithout reYersiop O n e then § d enter の into the
meaitative attainment of the dure liberapon • る
In the above exposition, the connection between the a: ubhd and the first
two liberation の i w abimdantlv clear、T h e third, in contrast, develop の the
ideation of the beautiful t>y contemplating on a given primary colour
A の regard の the eight Mphere の oi conquest, wince the Sarv だtivMa correlate の
tne first four with the first two liberations, and the succeeding four with
third libei'ation; k is also c k ジr that the 0 fou づ sphere の involve the
asubhd, を (see also below, § 4*) .
2 し ，T h e c o n t e x t o f 1;Iie 10 ideations
The a ぎ hd i の also prescribed among the set of 10 ideations.
There are variou の lists in both the southern and northern traditions,
differine somewhat in content; but all equally wtress that the 1。ideations
lead ultimatelv to Nirvdnp The AAgmtara iy. 1。 ひ) enumerated the
Bz
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following: a s u N P 口hkaj dh^ra》sabbaloke anabhirataj amccaj anicce
dukkhaj dukkne anottp' pahdnaj ズ/r ぐ 養 ,nirodna} レ It can be ween that the
asubhalsoMd heads the list T h e emphasi の on the a£ubM i w even m o r e
conspjicuoii の in the corresponamg list of the Chinese Ekottara-dgama
which enumerate の several stages of th ひ a ぎ hd as a m o n g the ideations:
1, ^vhlte bones; 2, turning black.Diue; y bloated; 4, indigestion of wfiat is
ひaten; 5,【turning〕reddish (J&L 纖 )； p being eaten; 7 being impermanent;
S. ereed for f o o d 跡 ) ；% death; 10, all pertaining to the woiid being
non-delightable-®^
T h e M V u enumerate の the follov^ng: 1, び eins; impermanent;
p the impermanent is unsatisiactorv {anitve duhkna}; \ the
u n のausfactory beins without a Self {4 ロhkhe andtman} ; ね i death;
5, a めubM; 6, loath のo m e n e のの of food; all pertaining to the world びein ル
non-delightable; 8, abandonment {pmMna}; 9, detachment (virdga)；
I P cessation inirodha) ， ま
The compilers remark that these I P no more and no less, are presc ユbed
by the IBuddha as pjrecisely the requisite medicine の for all sentierU beings,
wome other explanations めiven by other masters are as follows: す
(I) 1-4 are intended bv the wuddha to highlight the nobk jpath; 5 1 %
Its f>reparatory effort { ^ 3ミga)； 8 I 1 P It の fruits*
on) リ 1 7 hiehlight ルamatha; 1 ム ，^a:^vand; 517, fhuts oi : amatha and
vipasyan ゆ .
(III) 1- か highlight the entering into nTerfection Without the flaw
{^samyafctm.nvdma M samyahva-niydmax-。 r p darsana,m^rga\
tran のcendence of the attachment to the sensuality sphere {kdfmt
d M t s I there are sensual greed and ぬreed for solid food in the
sensuality sphere, and one addicted to them cannot transcend hi の
attachment to this sphere; 7, transcendence of the attachment to th ひ
nne-materialk ズ spnere ifupaldhdtli}—— am o n g all lorm の 0 sisarlc
existence, the sen のation oi joy {prT3 and bliss {sukha} excel in the
iinematerialitY sphere and buss of pm:^rabdhi {Jprasrabdhf} excels
in the fourth dhydnaj and one clinging to them cannot transcend
attachment to the fine.materialitv sphere; ル ，transcendence of the
attachmeni: to th ひ no n’materiality sphere —— the life wpan in this sphere
i w verv lonp and one w h o consciously strives to retain it cannot
trascend attachment to this sphere; 8- I P the fruit の of their I aths,
269
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JCBSSL VOし VII
visualization, he then reduces the scope, gradually back to seeing just his own skeleton. Up to this point, he is said to be beginner in the asubhd meditation.
(ii) The level of having masteredTo further advance his power of resolve in the practice of mentally reducing, he now leaves out the foot-bones and applies his thought to the remaining parts, progressively reducing in this way， leaving more and more parts out, until he finally visualizes one half of the skull. He has now mastered the operation of reducing in the asubha meditation and is said to have mastered the practice.
(iii) The level of absolute mastery 一 going beyond manaskaraHe now advances further: He leaves out even the half of the skull and holds his mindfulness between his eyebrows. When he can do this, he is said to have gone beyond mental application and becomes an absolute master,れ
Besides the division into the three levels, the MVS also distinguishes among practitioners of different dispositions: who (a) delight in brevity, (b) delight in details’ and (c) delisht in details and brevity.
(a) One who delights in brevityHe first goes to the cemetery (嫁間；smasdnd) and observes the sign/mark {nimitta\ black-blue, etc in a corpse. Having properly grasped the sign, he goes aside and (mentally) obsewes it again. If ms thought is still dispersed and the sign is unclear, he must go back to the cemetarj; again observing and properly grasping that sign. He repeats the process until his thought is concentrated and the mental sign is clear. Thereupon, he quickly returns to his dwelling place, washes his feet and sits cross-legged, making himself mentally fit for overcoming the hindrances to meditation. Recollecting the sign that he has grasped previously, he now, through the power of resolve, transfers it onto his own body, starting from the stage of black-blue to that of skeleton (9 stages as we have seen above). In the skeleton, he first observes the foot-bones, ankle-bones, shinbones, ... (moving upwards), neck-bone, chin-bone, and finally, the skull Having observed these impure signs asubha -nindtto) through resolve, he now fixes mindfulness between the eyebrows,
272
KL D ham m ajoti; The asubhd Meditation in the Sarv^tivada
abiding in tranquility (堪热而住)、He then turns this mindfulness into the sequential observation of the body {kdymupasyand), and successively into that of dharma-s {dharmdnupasyana). lliis is the full accomplishment of the asubhd of one who delights in brevity
(b) One who delights in detailsHe does as in (a) up to fixing his mindfulness between the eyebrows. Having kept still for a little while, he further turns the mindfulness first to the observation of skull, next the teeth-bones, successively up to finally the foot-bones. Having thus observed his own bones through resolve, he proceeds to observe the bones externally as being by the side of his own bones, gradually filling up a bed, a room, a monastery, a country, up to the entire earth bounded by the ocean — to as far as his mental vision, can reach
everywhere filled with bones. Next, he gradually reduces his visualization, until he sees only his own skeleton. In it, he further removes the foot>bones，eta, successively until he finally sees ms skull. Having thus observed the asubha signs through resolve, he fixes mindfulness between the eyebrows and abides in tranquility He further turns this mindfulness into the sequential observation of the body, and successfully^ into that of dharma-s. This is the full accomplishment of the asubhd of one who delights in details.
(c) One who delights in details and brevityHe does as in (b) up to seeing the entire earth bounded by the ocean to be everywhere filled with bones. He then gradually reduces the visualization, successively until he finally sees (only) the skull‘ Fixing his mindfulness between the eyebrows and keeping still for a little while, he repeats the detailed and brief visualizations as before until he has acquired full mastery, and fixes mindfulness between the eyebrows, abiding in tranquility Next, he turns this mindfulness into the sequential observation of the body, and successively; into that of dJmrma-s. This is the full accomplishment of the asubha of one who delights in details and brevity.
This repeated visualization in details and brevity is practiced so that k can be clear to practitioner that his thought has gained sovereignty. It is in fact only one who has acquired freedom over the objectdomain who can contemplate in this way in details and brevity.
273
JCBSSL VOL. v n
The meditator (yogdcdra) reflects thus: "From beginningless time in samsdra^ my thought has been distorted by defilements, taking what is impure as being pure.エ must now observe the impure truly as it is，" In order to acquire full mastery in the contemplation, he thus repeatedly visualizes in both details and brevity
As to the three levels of mastery; several opinions are recorded in the MVS. The following is the first apparently belonsins to the compilers.^^
I. One who delights in brevityThe bes：inner stage starts from his going to the cemetery to contemplate on the signs of a corpse turning black-blue, e ta , up to his shifting, through resolve, to his own body, visualizing it as tumine black-blue etc" successively up to being a skeleton.
The mastery stage starts from visualizing the foot-bones of the skeleton, successively up to the skull; and then further excluding half of it and contemplating on only a half, and finally excluding one part of this and contemplating on just one part of it.、
hThe absolute mastery stage starts when he, after the above contemplation of the signs of the asubhd^ focuses his mindfulness between the eyebrows, abiding in tranquility, and then further turns this mindfulness into Myanupasyana^ successively up to dharnidnupasyana.
II. One who delights in detailsThe beginner stage starts from his going to the cemetery to contemplate on the signs of a corpse turning black-blue, etc" up to his gradually reducing the visualization to finally visualizing only his own skeleton.
The mastery stage starts wheji he then further excludes the footbones，successively up to visualizing the skull; and then further excluding half of this and contemplating on only a half, and finally excluding one part of this and contemplating on just one part or it.
The absolute mastery stage starts when he, after the above contemplation of the signs of the asubhd, focuses his mindfulness between the eyebrows, abiding in tranquilitj; etc.
2 7 4
K L Dham m ajoti: The o^ubka Meditation in the Sarvashv5cb
in* One who delights in both details and brevityThe beginner stage starts from his going to the cemetery tocontemplate on the signs of a corpse turning black-blue, etc*up to his repeatedly expanding and reducing the visualizations, contemplating as before, to finally further reducing the visualization up to contemplating on just his own skeleton.
The mastery stage starts when he then further excludes the foot- bones, successively up to visualizing the skull; and then further excluding half of this and contemplating on only a half, and finally excluding one part of this and contemplating on just one part of i t
The absolute mastery stage starts when he, after achieving mastery’ focuses his mindfulness between the eyebrows, abiding in tranquility, etc.
4. From the impure to the pure
4.L Positive experience at the accomplishment of the asubhd
It is stated in both the Theravada and northern sources alike, that in the veiy practice of the asubhd itself 一 when the practitioner has succeeded 一 there arises not just a sense of disenchantment of the impure, but also a positive experience of relief and great joy* It is for this reason that the asubkd can lead 一 and often described specifically as a main practice leading —— to the attainment of the first dhydna wherein there are rapture, joy, happiness and one-pointed-ness of mind. In fact, to be able to transcend the ordinary mental state of the sensuality sphere characterized by sensuality and non-unification of the mind, one must transcend craving, and at the same time, one's mind must be sufficiently positive 一 calm, joyful and peaceful. And this is achieved by the practice of the asubhd. If the practice necessarily results in a negative state of depression, then it is unimaginable that it can lead to the attainment of the first dhyana. In fact, if we consider from the perspective of the eight liberations, the implication is that the asubkd can even lead to the attainment of the second dhyana (second liberation). The Theravada AtthasdlinT describes the arising of great joy in this context thus:
Although this cognitive object is loathsome, he sees the profit thus:''Through this path, I shall be emancipated from old-age-and-death'\It is on account of this very [vision] and of the removal of the oppression
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JCBSSL V O 厂 v n K L D hammajoti: The Meditation in the £larvgstiv5da
♦ ♦♦
f3J Having practiced the contemplation on the impure for か long time,
hi の thought has become attached the practice)，and hie cannot:
progress m cultivating the のkillful. He must no ギ leav ひ aside suchcontemplation and practice the り ザure liberation パ
He wants to prove to himself that his thousht 1
%
cognitive object no deAlemes is s:enerated, how much les の wtill when
It tak ひの otMects of a different impure) tvpe?
r—1
RCe I s w to shew that all i の no!: cppilble of cultivating the
-pure liberation) J only those rebom in the human world, after falling
irom among the gods who tiave excellent rewolve and delight: in the
!>ure, are capable o f doing w o .
w y way or illustrating the last point, the M V S goes on to relate the following
jstory: A bhiksu came to the IBuddha, requesting to be orovided with Rood,
quality lodging ‘ He demanded that the room must be thoroughly cleaned;
mcense must び ひ buml: and sowers wcatteredi the mattress and pillow
must be soft- etc; otherwise he would not accept the lodging. The Buddha
instructed Ananda to comply with all these demands ‘ That bhiksu got up
m the middle of the night and generated the -ぜure liberation ニ ，and on this
t>asis, also the other liberations; Ilavin.w exhausted the outflows he attained
a き t,hood ‘ He then further applied effort to dewlof> psvchic powers with
wnich he flew away e ジrly in the moming. The wuddha explained to Ananda mat that bhiksu had come from among the § dの who liad ひxcellenl; resolve and deliglit in the pure. Were he not siven the good quality and beautiful
lodging, he would n s have been able to cultivate tne め "pure liberations
and finallv attain ar&zr-hoodԤ
The above rationale, tosether with the story て serves to highlight
th ひ A ロhidnanna reco ねnition that, the £pure liberation ュ can serve
a の an important: 力ractice —— at le 以st for certain tvpe of being の—— forspiritual progress towards ar/J str-hoocL In general) for those who take
up the practice olF the ahibip the contemolation o n th ひ pure can have
tremendou の のycho-spiritual wigniAcance ‘ Thi の practice is al のo one of the
important demonstrations§ that wuddhist method の of spiritual cultivation
are not necessarily one-sidedly --egadv ひ パ negating the h i a n sense of
the aesthetic alto£:ether,§
In thi の connection, the Dharmatrdtaldkvdnals ねtrp which exjpoundw
the meditation traditkm of the sarvwwtivwda yo のぎ dm •ダ contains
an interesting account of the a:hlbM, Thi の text described progress
o f meditative fjraxlw in four stages: (i) r e t r o g r e s s i o nな/！ め れ
(11) staving isthiti,bhdgTya\ IJlii) higher distinction {vi おsaibMgTya} and
OY) penetration {nirvedhalI?MgTyayg Each stage i w discussed und ひr
two §tions: (a) orep ねratorv psath ( け prayogalmdrga'} and path
oJf diwtinctive progress Q嫩 输 織 ， ゆ rga} ‘ The discussion
on the a ぎ however, is somewliat abbreviated compared to that on
the dndp ぎ asmni, Undei* the pjreparatory pi ジth oi the stase of higher
alslmctiop the practice, of the a を -bh ね is described as びeing folIowe<Jt>y thaJ: of the rpure Hbestion even thoush this wectlon I w whollv
devoted to tn ひ asubhdj and not at all m the context: oJf the elshl: liberation:
The contemplation of the impure counteracF
The ideation oJT the pure with regard to the びody,
Not wひeking this, one remove の のensual れreed-
R-ejlectiiig and cultivating disenchantment.
There is furtheT thrt jmre ijubha) counteraction
W h i c h do ひの SOI: m a k e the ideation of diwenchantment.
This is the expedience of the -"pure liberation バ
〔with itj the wise open の his wisdos-eye:
That is, in the object ojp the impure【contemplation】，
The white l>ones, lieht【is ズisualized〕to issue ‘
F r o m this, successivelv, wonderflil ねem-trees.
O f blue, yellow- red or white colours.
A n d likewis ひ branch ひs, leave の and flowers^
【A n d also】 excellent garments, jpearl,necklace の imuktdlMra)
various wonderful colours
—— This i の the «ign of the -"pure liberation)^ expedience-
> a 0 3 3 ^ s w manircst tnemsclvc の
All over the impure oody, .
In steps increasing progressiveh; き
pVithj wiwdom-lamp の lit by samddhi
C o m i n g out from the § e body.
Tall, broad and all pervasive.
Likewise are the adornment の
Issuing from all other bodies.
Thiw is an expedience【ofl the a § u b p
I The rpure liberations^
278 ro さ
JCBSSL V O 厂 v n K L D hammajoti: The Meditation in the £larvgstiv5da
♦ ♦♦
f3J Having practiced the contemplation on the impure for か long time,
hi の thought has become attached the practice)，and hie cannot:
progress m cultivating the のkillful. He must no ギ leav ひ aside suchcontemplation and practice the り ザure liberation パ
He wants to prove to himself that his thousht 1
%
cognitive object no deAlemes is s:enerated, how much les の wtill when
It tak ひの otMects of a different impure) tvpe?
r—1
RCe I s w to shew that all i の no!: cppilble of cultivating the
-pure liberation) J only those rebom in the human world, after falling
irom among the gods who tiave excellent rewolve and delight: in the
!>ure, are capable o f doing w o .
w y way or illustrating the last point, the M V S goes on to relate the following
jstory: A bhiksu came to the IBuddha, requesting to be orovided with Rood,
quality lodging ‘ He demanded that the room must be thoroughly cleaned;
mcense must び ひ buml: and sowers wcatteredi the mattress and pillow
must be soft- etc; otherwise he would not accept the lodging. The Buddha
instructed Ananda to comply with all these demands ‘ That bhiksu got up
m the middle of the night and generated the -ぜure liberation ニ ，and on this
t>asis, also the other liberations; Ilavin.w exhausted the outflows he attained
a き t,hood ‘ He then further applied effort to dewlof> psvchic powers with
wnich he flew away e ジrly in the moming. The wuddha explained to Ananda
mat that bhiksu had come from among the § dの who liad ひxcellenl; resolve
and deliglit in the pure. Were he not siven the good quality and beautiful
lodging, he would n s have been able to cultivate tne め "pure liberations
and finallv attain ar&zr-hoodԤ
The above rationale, tosether with the story て serves to highlight
th ひ A ロhidnanna reco ねnition that, the £pure liberation ュ can serve
a の an important: 力ractice —— at le 以st for certain tvpe of being の—— forspiritual progress towards ar/J str-hoocL In general) for those who take
up the practice olF the ahibip the contemolation o n th ひ pure can have
tremendou の のycho-spiritual wigniAcance ‘ Thi の practice is al のo one of the
important demonstrations§ that wuddhist method の of spiritual cultivation
are not necessarily one-sidedly --egadv ひ パ negating the h i a n sense of
the aesthetic alto£:ether,§
In thi の connection, the Dharmatrdtaldkvdnals ねtrp which exjpoundw
the meditation traditkm of the sarvwwtivwda yo のぎ dm •ダ contains
an interesting account of the a:hlbM, Thi の text described progress
o f meditative fjraxlw in four stages: (i) r e t r o g r e s s i o nな/！ め れ
(11) staving isthiti,bhdgTya\ IJlii) higher distinction {vi おsaibMgTya} and
OY) penetration {nirvedhalI?MgTyayg Each stage i w discussed und ひr
two §tions: (a) orep ねratorv psath ( け prayogalmdrga'} and path
oJf diwtinctive progress Q嫩 输 織 ， ゆ rga} ‘ The discussion
on the a ぎ however, is somewliat abbreviated compared to that on
the dndp ぎ asmni, Undei* the pjreparatory pi ジth oi the stase of higher
alslmctiop the practice, of the a を -bh ね is described as びeing folIowe<Jt>y thaJ: of the rpure Hbestion even thoush this wectlon I w whollv
devoted to tn ひ asubhdj and not at all m the context: oJf the elshl: liberation:
The contemplation of the impure counteracF
The ideation oJT the pure with regard to the びody,
Not wひeking this, one remove の のensual れreed-
R-ejlectiiig and cultivating disenchantment.
There is furtheT thrt jmre ijubha) counteraction
W h i c h do ひの SOI: m a k e the ideation of diwenchantment.
This is the expedience of the -"pure liberation バ
〔with itj the wise open の his wisdos-eye:
That is, in the object ojp the impure【contemplation】，
The white l>ones, lieht【is ズisualized〕to issue ‘
F r o m this, successivelv, wonderflil ねem-trees.
O f blue, yellow- red or white colours.
A n d likewis ひ branch ひs, leave の and flowers^
【A n d also】 excellent garments, jpearl,necklace の imuktdlMra)
various wonderful colours
—— This i の the «ign of the -"pure liberation)^ expedience-
> a 0 3 3 ^ s w manircst tnemsclvc の
All over the impure oody, .
In steps increasing progressiveh; き
pVithj wiwdom-lamp の lit by samddhi
C o m i n g out from the § e body.
Tall, broad and all pervasive.
Likewise are the adornment の
Issuing from all other bodies.
Thiw is an expedience【ofl the a § u b p
I The rpure liberations^
278 ro さ
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JCBSSL VOL, v n
the sense of "meditative reflection’’，as in: "one reflects properly (yoniso manaskarotiy\ In the Sutra, it is sometimes used in an even more general sense of'"paying attention", as when the Buddha says: "O bhiksu-s, I shall teach you a doctrine … So, listen’ and pay attention well and properly (dharmam vo bhiksavo de納 で | り‘ tac chmuta sddhu ca susthu ca manasikuruta |)’\ However, it would seem that, even in this context too, the Sarvastivada Abhidharmikas take mental application (as much as resolve) as that specified as a universal thoughtconcomitant. Thus, the MVS states, in the usual Abhidharmic manner, that " 【the aれibM\ is the non-greed conjoined with visualization (假想；samjna)^ adhimukti and manaskara (/ adhimukti-manaskdra) …’7 ’ニ
SarvastivMa Abhidharma distinguishes three types of mental application:^
L Mental application to intrinsic characteristic {svalaksajia- manaskara) 一 that which reflects: "rUpa has the characteristic of deterioration and resistance {rupandf\
IL Mental application to common characteristic (sdmdnyalaksana- manaskdra) 一- that which is conjoined with the sixteen modes of understanding (dkdm) subsumed under the Four Noble Truths.
IIL Mental application of resolve (adhimukH-manaskam) This ismental application that proceeds from adhimukti, on account of which one’s mind becomes totally resolved, determined and convinced, with regard to a particular state of a given phenomenon that one has intended to experience.
I and n are called mental application to the real" (tattva-manaskdra) because they reflect on the real states of things* This is in contrast to III which is so specifically labeled because it makes the mind resolved and become convinced of a particular state which is other than the real or actual state/mode of a phenomena under investigation. It is of the nature of a constructive imagination, and is the sine qua non for the visualization in the asubhd, the four immeasurables {apramam)^ the spheres of conquest, the spheres of totality, etc
In the MVS, there are four opinions concerning the relationship between these three mental applications and the arising of the Noble Path, of which the compilers endorses the first: (り Immediately after any of the three, the Noble Path can arise, and conversely. This conforms to the sutra statement: "He develops the enlightenment'factor, mindfulness,
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together with the asubhd^' {asubhd-sahagatam smrtibodhyan^im bhdvayati ); "together (saliay^ meaning "immediately after {anantammy\(ii) Immediately after any of two types, the Noble Path can arise excepting that to intrinsic characteristia Immediately after the Noble Path, all three can arise, (iii) It is only after the sdmdnynlaksana- manaskara that the Noble Path can arise. Immediately after the Noble Path, all three can arise. This does not contradict the above-mentioned sutra^ because it says so on the basis of successive causation: adhimukti- manaskara induces samdnyalaksana-manaskdra which in turn induces the Noble Path' (iv) Immediately after sdmdnyalak^aj^a-manaskdra，
the Noble Path arises; and conversely.^
It is clear that for the SarvastivMa, a meditation, such as the asubkd^ which operates by virtue of a mental application of resolve, can lead to the attainment of spiritual fruition. In any case, although it is not a mental application to the real, it nonetheless is not an "illusion" in the ordinary sense 一 characterized by topsy-turvi-ness (viparyasa). An experience of the so-called "reality" is relative from the Buddhist point of The experience of a particular type of reality is that with which our consciousness is correlated at the corresponding level of insight. From this perspective, the genuine spiritual experiences in an adhimukti- manaskara meditation could (at least for an advanced meditator) be understood as one correlating to an even higher level of reality than that which is normally experienced by an unenlightened worldling in a non-concentrated {asamdhita) state of consciousness*
The conception of reality in the Mahayma Yogねh particularly developed along this line of thinking. As a matter of fact one of the major proofs for its central doctrine of "cognition-only" iyijnaptimatra) is precisely based on the meditative experience of the asubhd. Asanga's ^MaMydna-samgraha argues thus:
Through this scriptural authority (agamd), the logical reasoning (yukti) has also been shown- For, whatever knowable-image {shes bdi gzugs brnyan; "^jfteya-vratibimba) — [a corpse] turning blackblue, etc., — that is seen，is none other than [one’s own] citta that is seen; it is not a distinct object {don gzhan: artkdntara), black-blue, etc*By means of this logical reasoning, the bodhisaxtva is able to infer, with regard to all cognitions {mam par rig pa; vijnapti 一 i.e., all phenomenal existentsV]^ the fact of mere-cognition. By means
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of this reference, the fact of mere-cognition can be inferred by the bodhisattva even when he has not attained the knowledge of reality{de kho mi shes pa; ^tattva-jnana)
A stanza in this text (in the Chinese, but not the Tibetan version) shows, once again, how important this meditative experience through resolve is， as a support of their doctrine of vijnaptimdtrai
With regard to a given thing, the yogacdra-s Each generates a different resolve (adhimukti);[Yet] each is able to accomplish what is [desired] to be seen.It is thus known that the object grasped igrahya) is nothing but mere-cognitioiLi ロ
At any rate, the Sarvastivadins are quite articulate in their arguments that the meditative experience in the akibhd is not an upside-down understanding in the ordinary sense. Whatever is upside-down is unskillful in nature and leads to defilements; but the asubhd is morally skilful, being of the nature of non-greed, and in fact leads to spiritual attainment. Although it cannot actually abandon defilements (not being a mental application on the reals and not bearing‘ on the totality of things), it is efficacious in their suppression.^ Moreover，what is seen in the asubhd has a relative reality — not absolutely unreal — since it is ultimately based on some bodily parts that have been seen* In fact, for the Sarv^tivada, no imagination or visualization is at all possible unless it is ultimately based on some reals. These standpoints are underscored in the following discussion in the MVS>:
Question: The contemplation that the room is filled with bones, eta, what does this asubhd take as its cognitive objects?
According to some: It takes the bones, etc., in one’s own body as cognitive objects.According to others: It has the bones, etc" that have been seen in a chamel groundAnother opinion: It takes the marten space-elements, in the room as its objects.Comment (of the compilers): It should be explained thus: This is a visualization; there is no fault in the non-greed, conjoined with resolve and mental application, talang whatever cognitive object that it pleases.
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ICし Dhammajoti: The a ubhil Meditation in ihc Sarvastivada
Question: This visualizes all that is non-skeleton, etc" as skeleton, eta, — is this not topsy-turvy {vipanta)!Answer: Even though it is not [an experience] of things truly as they are (yathdbhuta), it is nevertheless not topsy-turvy for the following reasons: [i] it is skilful; [ii] it is brought about through proper mental application (yoniso manaskara); [iii] it has the skilful root, non-greed, as its intrinsic nature; [iv] it constitutes the preparatory practice (prayx?gd) for bringing about the Noble Path; [v] it can suppress defilements; [vi] it effects a desirable fruit {ista-phala).According to some: This asubhd is also said to be topsy-tun^j; since it visualizes what are not impure as impure.Question: If so, why is it not unskillful?Answer: What is said to be unskillful is on account of two reasons:(1) topsy-turvy in respect of cognitive objects; (2) topsy-turvy in respect of intrinsic nature. This asubha is topsy-turvy in respect of cognitive objects, not in respect of intrinsic nature; hence it is not unskillful.Moreover, what is said to be unskillful is on account of two reasons:(1) topsy-turvy in respect of cognitive objects; (2) topsy-turvy in respect of intention (dsaya). This asubhd is topsy-turvy in respect of cognitive objects, not in respect of intention; hence it is not unskillful
The following explanations by Samghabhadra may serve to further clarify some of the points briefly mentioned in the above discussion. In particular, Samghabhadra stresses that the asubha is not topsy-turvy because the visualization is done intentionally and with full awareness of its purpose. Moreover its practice actually yields a spiritually profitable outcome; it is a spiritually efficacious skill in means (巧方便; "^updyu-kausalya/ ^kausalya — an interesting usage by a non-Mahayma Abhidharmika), rather than an unskillful act:
In general, there are two tvpes of asubha meditation, one relies on the reals belonging to oneself, the other relies on adhimukti•(り The first type is the case where, by virtue of the understanding (pmjM) conjoined with mental application, one examines, truly as they are, the impuniies of the internal bodily parts within oneself …Because it is conjoined with a mental application to intrinsic nature, it cannot result in the absolute abandonment of defilements, (ii) The type relying on adhimukti is the case where, by virtue of adhimukti, one visualizes the various
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impurities. This does not come under erroneous mental application, as it is opposed to the nature of defilements. In fact, what is erroneous/ upside-down cannot accomplish what one has intended. This [type of contemplation] can subdue defilements according to one’s intention. How is it erroneous?
お ぶi i;ii
It might be argued thus: Its object does not consist entirely of bones, and it is taken as being entirely bones — is this not upside-down? But this argument is not admissible, since this is a comprehensionaccordingly as the case actually is. That is: one who cosnizes a manwith regard to a post does not comprehend thus: "I am now seeing the appearance of a man with regard to the post" — this is then upside- down. In this case, the medtitator thinks thus: "Although the objectsare not entirely bones, for the sake of subduing defilements, I should see them all as bones through adhimukti. Since he is comprehending accordingly as they actually are, in accordance with his intention, and is thus able to subdue the defilements' how can it be topsytur\7?The power of this contemplation can suppress the defilementsrendering them incapable of manifestation for the time being 一 since it has such power of a skill in means, how can it be unskillful?
6, Concluding remarks
According to both the northern and Theravada traditions, the practice ofthe asubhd had produced some undesirable effect on some monks whoas a result committed suicide. This tradition notwithstanding, the surveyabove shows that the asubhd had continuously and consistently beenemphasized in the general Buddhist tradition, and elaborately developedboth doctrinally and as a system of meditative praxis' In this connection.the doctrine of a type of advanced practitioners, inciuoing ai^hat-s, called cetand-dharman, is noteworthy. We have pointed out above that this doctrine is connected with the tradition concerning the asiibha.It suggests that among the ancient practitioners, there was (and will alwaysbe) a particular psychological type in v^om the feeling of intense disgustgenerated from the asubkd could trigger off the thought of suicide* It isnot the asubkd itself that was to be blamed for whatever negative effectit might induce Seen from this perspective, we can understand why theancient practitioners and the theoreticians seemed not only not to haveshunned the meditation as undesirable, but also in fact continued to upnoidits importance, prescribing it in various forms and numerous contexts.
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KL D ham m ajoti: The asubha Meditation in the Sarvastivada
It is taught that the asubJid, though indispensably relying on adhimoksa for its profound visualization, is not a case of cognitive error (topsy- turviness) which necessarily generates defilements and imsatisfactoriness. This is because it is practiced with a positive spiritual intention and proper awareness. Moreover it is skillful in nature,' having as it does the skillful root, non-greed, as its intrinsic nature. Although it does not abandon defilements directly, it nonetheless suppresses them. It serves as a preparatory cultivation for not only the attainment of the first two dhyana-s, but also of higher spiritual progress in general. Samghabhadra highlights the fact that such an experience, skillful in nature, based on awareness, and spiritually positively efficacious, can hardly be regarded as an illusion or being topsy-turvy in the ordinary sense.
The doctrine of the eight liberations and spheres of conquest, in which the asubhd is followed by the practice of contemplation on the pure/ beautiful is interesting. For one thing, it shows the profound wisdom and experience of the tradition of Buddhist meditation which prescribes the latter as a psychologically counteractive practice for, and transcendence of, the former which has been preoccupied with the experience of disgust. At the same time, both traditions agree in stating that the asubhd itself (even without the counteraction of the subJm meditation), at its final stage of accomplishment, actually results in a positive state of ease, jov and calm. It is in fact for this reason that the asubha can serve as an important preparation for the entry into the first two dhydna-s. According to Samghabhadra, it is a common assertion by the hermitage meditators that at that moment ''a sign of the beautifuF" manifests spontaneously It is probably this tradition of ancient yogdcdm-s that came to prescribe the meditation on the pure 一 even outside the context of the eight liberations and spheres of conquest — at the last stage of the asubhd contemplating on the white bones. It proceeds to be a visualization on a very grand and majestic scale: Light is visualized to emanate from the white bones, pervading everywhere, and with it is the manifestation of a host of signs of beauty, ourity and adornment- The contemplation on the pure/beautiful has now become an integral part (no more just a counteraction) of the asubhd; the contemplation on the impure and loathsome leads to the profound spiritual vision of the pure and beautiful
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AKB ニ Abhidharmakodabh^^<tm, Ed Pradhan P. 2nd ediu (Patna, 1975) jWN = Arthaviniscayn-sutm-nibandhana. Ed" Samtani, NIL (Patna, 1971)DDS — ゆ fwrma trata-dhyanasutra 务羅禪經T15, no. 618.
Dharma-skandha-s^tra 两昆達磨法蕴足!^ T26, no. 1537.MV = Abhidkarma-mah ibhasd ガKfc婆沙論 T2ス no. 1545.Ny '^Nyaydnusdra 順正理論 T29, no, 1562.SgPS = SamgTtipaiy^^-sastm T26, no. 1536.SrBh ニ Srdvakabkumiy the Second Chapten revised Sanskrit Text and Japanese
Translation, ^ravakabumi Study group, The Institute for Comprehensive Studies of Buddhism, Taisho University (Tokyo, 2007).
Vism = The Visuddkimagga of Buddhaghosa, Ed, Rhys Davids CAE (London, 1975).Vy Sphutartha Abhidharmako^abhasya-vyakhya, Ed'. Wogihara U (Tokyo, 1971),
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MVS, 2a.MVS 3h Also cf. AKB, 2 ニ sanucarabhidkarmak | … amcdeti anasravd j. ■ •yapi ca srutacint^kavandmayT s^ravd prajfiopapattipradlambhikS ca sdnucara \ yac ca sdstram asydh prapty-artkam anasravayafi vmjfidyd^ j tad avi tatsambhdrabh^^ad abhidharma iii ucyateCi- AKB, 2ニ • •，dharmalaksa TH vd prati abkimukho dharma ity abhidharmah |The tenn anupa^mia may be rendered as "consideration", "revkw"，etc.，Xuan Zang renders it as 循觀 of which 循 （‘following，'circulating, '(moving) in an order/ sequence’，etc) is clearly meant to signify the prefix, -ami. My rendering of the term here reflects Xuan Zan^s understanding.若具正勤正知正念, 除世貪蹇。Cf. Majjhima iii, 91: tassa evam appofnaziassa atapino pamiattassa viharato ye te gekasitd sarasamkappd te pahiyantiCf. Samytiktagama T2,171b, sutra no. 610; DTgha, ii, 294; Majjhima iii, 90; etc.塵浜. Cf.双 N, 24: mjo malam. Pali here has taco.'The store for raw (/undigested) food’.'The store for matured (/digested) footf-DSS, T26,476a. Some of the items are uncertain,肚脂, if non-<oiTupt, would lit mean "stomAch fat’’ which is ambiguous, and does not seem to fit in properly in this position, In the Sarvastivada tradition, the number is consistently 36 一 Rg., cf. MVき、712c; 於此身中, 三十六種諸不淨物, In the Pali sutta-^ 31 parts are enumerated within the suua itself In the DS5 here, the 36 pans are enumerated not in the quoted sUtra、but in the commentary part. The Samyuktagama, no- 610, too, does not enumerate the parts. This DSS list is closer to that in AVN {see infm \ which also gives 36 items, than to the P^i list. We can compare this list to the list in the SrBh, II, 5 8s 60ニ
[1] keまa, [2] romdni [3] nakhd^【4] danta, [5] rajah^【6] mcdam [7] tvak [8] mamsam [9] asthU [101 snayu,lll]sira, [12] vrkka, [13]hrdayam [14]plthakam, [15] kkfmakam [16] antrdm [17] antragu^k^ [18] am^ayah, [19] palo?asayak. [20] yakn [21] punsam^ [22] asm. [23] svedah,【24] khetah. [25] iihgkanakak^ [26] vasa [27] lasTkd, [28] majjd, [29] medah, [30] pittam, [3。€le：pnd, [32] puyak [33] sonitam, [34] mastakam, [35] mastakalumgam^【36] prasravak,"^DMrmatraUi-dhvdna-sutms T15. no, 618, 318K gives the following 36 :髮毛爪齒骨,筋肉厚薄皮,肪[力=W]髓S 膜,脾腎心肝蹄,胞胃大小愿展尿濃涕唾,お汗諸血淚,養白及疲瘾,三千六不淨.All the terms preceding are understood as svnonvms oi tne latter.See SgPS, T26,375b. ' ‘DSS, 476a,
" The fourfold sarnMhi-bJidvand are: 1. that which conduces to the abandonment of greed (rdga-prakd^): 2. that which conduces to "h叩py dwelling in the present life"; 3. that which conduces to the obtainment of knowledge and vision (jmnadarsana-praiilambka)： 4. that which conduces to the obtainment of wisdom (prajna-pratilmnbha),
14 The passageisquotedfromjWK, 23—2；>: ihabhik avobhik uraroj yagcuo、》なvrksamiiiagato va sunya dm ato va | imam eva kdyam urdhvam y vitpadataladadhah kesamastakat
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tvakparyantam yathavasthitam yathapranihiTom purnam nan^rakarasy^iicer yath^kutam samyak pmjnayd pratyavek^e | santi asmin kaye kesd romdni nakhd dantd mjo malam nxik mamsam astki snayu Mrd vrkka hrdayam plihd Momakam antrani antragujm dmdsayah pakvdiaya udaryam yakrt punsam asru svedah khedah simkdnako vasd lasikd majjd medak pittam ^lesmapuyam sonitam mastakam mastakalungam iti purnam rianaprakdrasyasucer yadiabkiitam pmtyaveksate tadyatha bhiksava ubhayato dvdravininnuktam kostkdgamm panpurnam ndndprakarasya sasyajatasya dhanyat ilasarさapamudgayavam^部^ 1 tac caksummi puruso vyavalokayan jamydd imdni sukadhanyani | imani haladhanydni ' evam eva bhiksavo bkiksur imam eva kdyam yathavastkitam yaihaprannhitam ydvat pratyaveksme iyam bhiksavah samadkibhdvand asevitd bkavitd bahtdSq^d kdmarなgapnxMtj[^<i samvartate [ C£ also Majjhima-nikaya^iiL S9 and 90 f; Digha. ii, MaJidsatipatt^na-sutta, 293 f; Vism，8,42 ff.Also qf. notes 7 and 10.MVS. 204a-b:如契經誤：有諸S 鶴，居阿練若，或在簡下，或£ 靜室； 端 身正願，住i f 面念,乃至廣説 ® C£ Majjhima-nikaya, iiL, 89: idka bhikkhave bhikkhuarannagato va rukkham^agato vc sufmdgaragato vd nisTdati paJlankam at?nujitva ujum kayxim panidkdyxi parimukkkam satim upattkapetvd …
SgPS, T26.407b:結加跌坐, 端直其身, 捨異攀緣, 住對面念。
Conze, E, ed., and tr； Vajracchedik^ Prajfidpdmmitd (Roma, 195 /), 27.TZ no, 220 ,980a,MVS,204ar-a MVS, 204c.JMfiapmstkana-§astm^ 926c; MVS, 205au MVS, 205a.MVS, 205a.MVS, 205a-h Majjhima. iii, 89 ff,MVS, 205biMajjhima iii’ 91ニ pwna ca parum bhikkhave bhikkhu sewvathapi passeyya sanram siVQzhikdyam dmdditam ekahamatam va dvikamatam vd tikamatam va uddhumatakam vinUakam vipubbakajatom ’ so imam eva kayatn upasamharati |E g‘，Majjhima, i, 424ニ asubkaifi rdhula bhdvanam bhdveki j asubham hi te rdkulu bhdvanam hhavayato yo rag^ so paHiyissazi \Eg., Samyiiktagama T2’ 20フb; Vinaya iii, 69 f, Mahavibhanga, parajika HIニ te ca bhante hkiWiu •ぃ anekdkaravokdram asubhabhdvart^uyogam anuyuztd viharanti … te bhikkhu sakena kayena attivantd karayantd jigucdmnid attanapi attdnam. voropemi ahfkmannam pi jlvita vorvpenti | Migalandika samanakiittako ekam pi bhikkhum ekahena jTvitd voropesi satthim pi bhikkhu ekakena jivitd voropesi ' sadku bhame hhagax a anham pariydyam acikkkatu y^hayam bMkkhu-samgho ann^u santhahewa ti 1 bhagavd bhiJdchti dmantesi | ayam pi kho bhikkhave dndpdnasati- samadhi bhdvizo bahidikato santo cevapa^^Ito ca …Also cf. other Vinaya accounts preserved in Chinese: Mahis^aka-vinaya, T22, 7c Dharmagupta-vinaya^ T22, 576b; Mahdsamghika-vinaya T22, 254c; Sarvdstivばa- vinaya, T23, 8a-b; etc.
Vinaya, iii, 69,得道果. It is of course still debatable as to whether of the path" necessarily meansarkat-hood. But the implication is strong when this narration is considered together with the P迎 version which speaks of the vitardga.
力 T22.No. 1421,7b.れ The six types oiarhat-s are: (1) pariMna-dharman—— those susceptible to retrogression.
(2) cetand-dharman. (3) amraksa^'-dharman 一 those capable of preserving their spiritual attainment by constantly guarding against the loss of what they have attained. (4) sthitakampya 一 those who remain stable in their stage of attainment, with neither progress nor retrogression. (5) prativedhand-dharman 一 those capable of penetrating the state of the akopya-dharman arhat which they can attain quickly (6) akopya- dkarman 一 those of an unshakable nature; they are the highest type, not susceptible to retrogression, (MVS, 319c; etc)
だ Eg,, MVS, 320b.^ イ阿昆暴甘露味論X T2S, no- 1553, 973c:云何思法？軟智軟精進, 勤觀身不淨可悪,
思惟自滅身; 是思法。
" 《阿昆» 心論經> ,T2S, no. 1551 851a:若人軟智軟方使, 常厭惡身, 念欲壞減;波死
成就思法.Ny, 710a:言思法者, 謂有獲得如是類根, 安住此棍, 能於《欲極多厭惡◊由斯厭惡ぜ S 害思0或此類根, 雖性昧斜, 而多緣力之所集成: 於加行中念力堅固，多住厭觀少有 欣情C恒作是思:"か遇病等, 便於正念有所忘矢, 加行中致有慢緩; 由加行慢緩,令 我有退失由斯 # 慮, 起自害思。，-
39 MVえ 35b, 33b.め Vy,54f.
Dhammasafigaゆ 55.ゎ Vism, 178.
T32, no. 1648, 424c-426b enumerates and explains in the same order:遂暖，青游，濱 爛 , 斬®f離散, 食暇棄擲 , 殺戮棄擲, 血塗染, 虫臭, 骨. However, earlier on, at 411も it enumerates in a slightiv different order:十ネ淨想:藤腹想, 言於想*爛想, 棄擲想,鳥
獸食撤想, 身闻サ張想, 斬 離 散 想 , 赤血董藥想, 虫臭想, 骨想.
43
45
46
Vism, 193 f. Also cf. ^Vimuktimarga 426b，which mentions, in an abbreviated manner, that the 10 forms correspond to the counteraction of 10 different types of greed concerning the bodyAKB, 337 f: ^amkala saiyaragindm ||9l| asthisamkaldyam hi sarvam etac caiurvidham rdga(va)stu ndstlti ^
;6 / la-c. From here, Samghabhadra proceeds to expound on the contemplation of the skeleton, differentiating the three levels of its mastery (See also, §3-)DTgha, ii, 295 ff.Majjhima、iii, 92.Ny, 671b-c.SrBh, II， 64ニ … maitkunaragac caturvidha ragapratisamyuJuM varnaraga- satnsthanard^-sparSard^pac^raraga-pratisamvuktdc cittam visodhayati | taira yada vinTlakam vd vipuyakam va vipa^makam vd vyadkmatakam va vikhaditakam va
manasikaroti tadd varmrdgdc cittam visodhayati | yada punar vilohitakam manasikaroti tada samstkana rdgdc cittam visodhayati | yada punar asthi va iankalikofn vdsthi ぎaftkalikdiji vd manasikaroti tadd sparsardgdc cittam visodhayati yada vik&iptakam manasikaroti tadopacdraragac cittam visodhayati \ evam sa maitkunardgdc cittam visodhayati ||T28,no, 1548,613a-614b.
^ 此法本無而生, 已生還減.53 T28,no. 154S,614a-b.^ The Dasuttara-suUa {Digka, iii, 289, 291) enumerates it under (nine and ten) things to
be produced (nova dhamma uppMetabbd^ dasa dkamma uppadembba).だ Vism. 341 ff,56
57
58
SgPS, 423c-424a: "Why are these five called "ideations which bring liberation to maturity’？ Vimahi-s are threefoldニ citta-vimukti，pmjnd-vimukti, asamskrta-vimuktL These five ideations generate die samskna vimukti-s which have not yet been generated, develop, consolidate and expand those which have been generated.As a result the asamskrta vimukti-s come to be swiftly realized For this reason they are called ideations which bring liberation to maturity’-"SgPS, 423aIn the Sarv^tivada, a '^ode of activity" is the mode in which a mental factor understands its cognitive object; it is the thought-concomitant, prajnd,MVS, 838a.T28,638a. >Digha, iii, 243,In
63
65
the Theravada: Mahdnidana-sutta, Dl父hも ii, 70 f; MakapaTimbbana-sutta^ Digha iL 111 f; Makdsakulud^n-sutta^ Majjhima，ii, 12 f; Altka&alinu 190; etc. In the San^astivada, references are numerous, especially in the Abhidharma textsニ Dirghagama. TL490c 489b; Mad}iya?nag(mia TL 582a, 694a f; SgPS* T26, 443a-b， Prakarana-paday T26, 712c-713a; MV§, 434b-c; "^Sdriputr^hidharma. 639c-642a; "^Amrtamsa-s^tmy T2S, 976a; etc.Atthasalini. 190. The "^Sariputrahhidkarma"s explanation (T28, 639c640a) is close to this:心向彼, 尊上懷，傾同彼 ; 以彼解SS.T28, 640a:何謂得解脱？心甸後, 尊上® ,傾向波, ン义胺為解脫^是名S 脫
MVえ 727a,AKB. 455,
o
67 MVシ 434b-a Other explanations are also cited therein
69
7 1
Majjhima ii, 121 *Papancasudam^ m, 255: ettka ajjkatam kes'adisu nilakasuiddivasena uppMitani (rupajjiidnam) rupam tad ossa auki ti rupl\Mthasdlinu 1901Loc. ciz. ajjkattamki nila-pankammam karonto kese vd pine vd akkhit^akaya va karoti prtakaparikammam karonto niedde va dtaviya vd akkhinam pitakaUhmie vd karoti lokitaparikammam karonto mojme vd lokite vd jivhaya vd hatthatalapddatalesu va
akkhinam rattaukane vd karoti | odataparikammarn karonto anhimhi dante vd mkhe vd akkkmam setakauhane va karoti evamparikammam katvd uppannajjhdfiasamaMnarfi
7S
sandhd/ etam vuttam | rupdni passatiti | bakiddha p i nTlakasi^jiddi-riipdrUjhdnacakkhund passati j imind ajjhatuzbahiddhd-wtthukesu ka&inesu jkanapaulabho dassito |Ny, 7221>-c.PapancasudanT 256; Anhas^ini^ 19LMakaparimbbdna-sutta^ Digha Mahasakidudayi-sutta. Majjkima^ ii, 13 f; DhammasanganT 223 f; Asthasaiinx 187 ff; etc'CAF Rhys Davids, BuddhistPsydiological Ethics (London, 1974) 58, note 3- The ancient texts in the northern tradition, of course, already interpret in this manner 一 E.g,* qf" ^Mahapmjndpdramita-upadesa^ T25, no. 1509,215a.T26. no. 1542, 713a: 有色想，觀外色少，若好顯色，S 惡顯色；於®諸色時知勝見 。具☆コ是想，是初膀處AKB, 457: adhydtmam rupasamjm bakirdha rupdni pasyati panttani suvam ^i ditrmmdni \ tdni khalu rupanv dbhibhHya jdndty abhihhuya pa^^tyevof^of^jfiT bhavatidam pratkamam abhibkv-dymanam ^
82
S8
455ニ kdmdmcamm esdm rupayatanam dkmibanam amanojnam memojnam ca yathayogam The spheres of conquest, though similar to the liberations, are distinguished from the latter: In the latter, one is only liberated in the sense of being able to turn one’s back on the objects. In the former, one conquers the objects and attains mastery over them —— One can resolve on the object as one wishes, and no defilement will arise with regard to the object. (AKB, 457: d?kis tv dlambanabkibhcr^nam yatkecdtam adkimoksat klesdnutpdd^ ca )Vy' 689-See the remarks in the Pdli-English Dictionary (PTS) on the fluctuating connotation of this term as a colour.SaPS, T2d 443^-c.s’ Also cf. AKB, 455: prathamau dvau vimoks^ a《ubhd-smbhdvxiu
See also MVS, S73b; AKB, 45XThe 5riputrabkidharma (T28, no. 1548, 643b) gives a very similar list of 10: asubka,^dkdre pratikula, *sarvahke anabhirad, ネanitya，" anitye du^kha> *ゴwftAAeandtman " pmhana ^virdga "hiirodha.
^ T2, no. 125, 780a: 其有修行十想者，便盡有漏，獲通作證，漸 至 築 o云何為十? 所謂：白骨想. 言癒S .腹想, 食不消想. 血想. 嚼想. 有常無常想. 貪食想. 死想.^切世 間不可樂想。However, in this sutra itself different sets of 10 are given 一 cf- 7S0も 789b.
だ MVも 836c. The *Amrtamsa~sastm (T28, no, 1553, 975b) gives exactly the same items, except that the order of items 4, 5, 6 and 7 are different. It likewise states that "one who constantly recollects on these 10 samjna-^ makes an end to dukkharMVS, 83フa-c' I have here given only a few selected explanations.正性^ !^ - "Raw" {ama) signifies defilementSw The term is used interchangeably with 正 性^^® <^samyak£m-nt0ma), "Certainty of Perfection", where "Perfection" ニが C / M V l l 2 a . ’ ’
MVS, 206c: "It has，as its intrinsic nature，the skilful root {ku^ala-muld) non-greed. According to the meditators (修定者)，it has understanding (prajnd) as its intrinsic nature {this view is shared by the author of the "^DharmcUrata-dkydna-sutra 一 T15, 316b:修禪所起慧 , 不淨觀^ 智.> … According to other masters, it has disgust (厭;
ゴfl) as its intrinsic nature/'
xMVS. 208a-(x« T28, 636c-637a-
Digha iii, 104 f.ぬ AKB, 338; MVS, 205a-206a" 205h^ AKB, 338.M MVさ, 205b-<x Other reasons for the repeated contemplations in details and brevity are
also given (205c)-^ MV§, 206a-a Four other views on the distinction among the three stages are given,ぢ Attkasalmi. 199 f: patikkule pi detasmim drammane addha imaya pafipad^<t
jardmamrmmkd padrmiCcissamT ti evam dnhamsadassavitaya ceva mvarai^- santapappakanena ca piti somanassam uppajjad , bahum dani vetanam labhissdmT ti ^isamsadassavino puvvhadiaddakassa gUikarasimhi viya upasantavyadhidiikkhassa rogino vamanavirecafmppa^xutiyam viya ca |
98
434cNy, 672a,
め MVS,AKB, 456: “Why is there no liberation [designated] in the third dhyana? Because of the absence of greed for matter pertaining to the stage of the second dhyana [wherein bodily consciousness is absent], and because of being agitated by the highest of all h冲piness." {kasmdn na trnye dhyane vimoksah j d^dtTyadhy^abh imika-var ;^a- rdgabhdvdt ssikhamaridenjitaivac ca )MV§,436t^. .
皿 Other examples include the meditations called the four immeasurables: loviag-kindness compassion, sympathetic joy and equanimity. Cf. Samyutta \\ 119ニ ”エ say; bhikklius, that tfie liberation of tb& mind in the form of loving-kindness {metta-cetovismtn) has the beautiful as culmination {subha-paramdy\ The positive 12-link conditionality expounded in the upanisd-sutta of the Samvutta-nikaya 一 starting from the experience of suffering to faith to jo\; etc., moving upwards to final emancipation 一 is yet another important demonstration,
1 ぬ MVS, 436b-c.Cf. Vism, 88; ^Vimuktimargay T32, 417c.
ぱ階級次第上. Or: "There are stairs going up progressively" (?)]V T15,3 l6b-c. Yin Shun is of the opinion that such descriptions suggestmutual influence
between the Sarvastiv^in Sravakayana yogacdra-s and the trantric yogdcdra-s emerging around the same period. They may also suggest the common source of the two meditation traditions which later came to develop separately See Yin Shun,A Stuay of the Sdstras and Acdryas: With Special Reference to the Sarvastivada School(Taipei, 1968), 629 ff.
■の T lx no. 614, 272a. See a lso ,禪秘要S 經，T15, no. 613. 244b f f ;思'®略要法，T15, no. 61ス 298c-299a.
p
服 Vimoksa is rendered here by its gloss 背捨 {mimukhyaX For an account of the 10 krisnayataria-s^ see AKB, 457; etc,
Lの Blue colours like 金精山，The Chinese term here is unclear to me.
T25, no. 509, 215b-aハごMVる，208a:此是假想勝解作意柜應無貪… There is some ambiguity here as to
whether 勝解作思 (adhimukti-manaskara) is to be read as a coordinate {dvanda) or a determinative (tadpurusd) compound. Another possible translation would be:'‘This is a visualization; [it is] the non-greed, conjoined with resolve'and mental application See also below, for a fuller quote of this passage.See MVS, 53ar-b; AKB, 108. The Yogacara basically inherited this doctrine, but adds many more, such as '"mental application to Suchness"" {tatkatd-manaskara) 一 ^T30 , 332c; etc.MVを, 53a-b.The "^Mahdyana-samgraka classifies all phenomenal existents as being equally cognitions {vijnapti).Text quoted from G. Nagao, ed , THEG PA CHEN PO BSDUS PA，62-64： included inhis Mahdyana-samgraha Japanese translation and Annotation (Tokyo, 1982) VaLone; lung *dis rigs pa yang hstan pa yin no ' | *di Itar sems mnyam pa bzhag pa na shes bya’i gzugs bmyan mam par bsngos pa la sogs pa gang dang gang mthong ha de dang de nyid sems mthong ha ste . mam par bsngos pa la sogs pa don gzhan med ao j | rigs pa His byang chub sems dpa’ mam par rig pa thorns cad la mean par rig pa tsam nyid du ryes su dpag par bya bar bs so ] ... ijes su dpag pa ‘dis byang chub sems dpa" de kho na shes pas ma sad pas kyang mam par rig pa tsam du rjes su dpag par bydo |
U5
11
つ-II
攝 大 本 , T3L no, 1594, 137b:誇瑜伽師於一挑, 種霞時解各不司；種種所見皆得 成,故知所鼓唯有識.Cf, AKB, j3S: adhimuhiprddeまika-rmmaskdrBtvdd asubkayd na klesaprahdnam viskmnbhanam tu Yak>mitra comments that it does not take all the five aggregates or dharma-^ pertaining to all the stages {bhumi) as cognitive objects, but only a part of the rupa-skandha 一 V>; 526:- pradesika^ cayam avydpT iy arthah na hi asubha panca-skandHdlambana | sakala-bkiimy-dlambana va [ kim tarhi r£ホaskandhaikadeゲdlamband |Cf- similar argument in the ^Vimuktimdrga (T32, no. 1648, 422b) on this point, for thekrtsndyatana-s being not topsy-turvy,
L20 Ny, 672a-b.