UIVERSTY OF CALIFA Santa Barbara
A Preiminry Study of The Mening of "Yoga in Sagharak�a's Its Context
A thesis subied in pil satisfaction of the reqireents for the degree Master of Ars in Religious Stdies
by
Gregory ax eton
Comiee i hage: rofessor esn We, Chir Professor Jos Cabez6n Professor Wii Powel
June
f and
The thesis f Gregry Max Setn is appred
William Pwell
Vesna
Cmmittee Chair Chair
June 0
The thesis f Gregry Max Setn is appred
William Pwell
Vesna
Cmmittee Chair Chair
June 0
A Preliar Prel iaryy Sd of o f The Meaning Meaning of o f oga" oga " in S agha agharak rak�a �a'' s Yogcrabhmi
Copright © 00 b
Gregory ax Seton
ACNOWLEDGMETS pcal tas to Profssor Wallac wos nowlg wsom ganc an suppot l m m to unrtak unrtak tis rsar rs arc c to la a at al mor mo r I nw nw an to wrt about it it Not only i i s painsta painstangly ngly ra troug troug coct an t numrous raft raftss of ts papr but s s als al s o tirlssly tirls sly ncourag m troug troughout hout th procs proc sss Wtout r r tis tis tss ts s woul wo ul b nti ntin nabl abl I am a m gra gratl also to Profss Profssor or Jos Cabzn Cabzn wos wos carl raing raing an prcis prci s fback back as lp lp m to forml formlat at my as mor clarly cl arly an to improv my own grasp of o f t matrial matrial an an to Profso Profso Willam Powll wos wos xctmn xc tmntt about my own as was contagous Tas to my ns an coll co llagus agus Nat Ric Ric Zoran Lazovic Zacary Joson Natan Natan McGov Jol Gbr Gbr an Kati Tsuji wo ra or listn li stn to my varous ras an a n gav m usl us l fback back an supot A gnral ts to t o Prof Pro fssor s sor Ruigr Busto wo provi m wt guianc frinsp an ncouragmnt ncouragmnt troghot t procs proc sss to t o Prof Pr ofs ssor sor Tom To m Carlson who lp lp m improv as a writr an an ti cally cally to Prof Pro fssor s sor Rogr Frln who t o ti outsi t box an to Dav Wit for for usng us callng to ng m to tk ff ffrntly abot t job jo b of t istoran A thr thr mntion mntion shoul shoul b ma r of t Dpamnt Dpamnt of Rlgous Rlgo us S ts wo awar awar m t Rowny Fllowsip wic as nancall nancallyy support s upport m uring uring s s t yars of stuy stuy an an to S ally Lombrozo for for r r n crl assi a ssistanc stanc in amnstratv mattrs Tanks also to Dzigar Kongtl oc for is ncoragmnt my pnts for tir suppo an a al spcal tanks to my pnr Mchal McIlmurray wo as car for an support m toug many manng yars of grauat sis Witout him I woul not av bn abl abl to work work so ar for so so long long
V
ABSTCT A Prlimina P rlimina Stuy of Maning of oga in S agar agarak ak$a $a s YogCcCrabhmi
by Grgory Grgory Max Ston S ton
Tis papr xamins Sagarak$as YogCcCrabhmi an its contxt an asks wthr t s colarly caractrizati caractrization on of t as rvaka rvakayn yna a soul not b r-valuat r- valuat ligt of o f rcnt r cnt stuis
of t protoMa proto May yna na prio prio I argu tat tat t usag usag of t
trm in Sagarak$as YogCcCabhmi soul b unrstoo as a smantic markr for for a protoMah proto Mahyn ynaa sotriology, sotriology , bc b caaus us t txtu txtual al an contxal vinc suggts su ggts tat Sag S agara arak$a k$a lik otr arly Sarvstivin Sarvstivin practitionrs, conciv conc iv of of as a protoMay prot oMayika ika procss proc ss of unication ratr ratr than as a rvaka rvakayn ynika ika way to isciplin is ciplin t t min In otr wors pr c nry nry Sar S arvstiv vstivin in practionrs rgar this procss proc ss of unication unication as a mans for for avling to t uvsa ra orr to attain t quality of a ba
(A suary ary of Saga Sa gara rak$a k$ass YogCcCrabhmi is also inclu in t Appnix) Appnix)
v
TABLE OF CONENS
Abbreviations
vii
Introduction
The Background of the Buddhist Usge of the Term Yoga
1 . T P�l N ya Contxt
5
T Bramanc Contt From as to Upa�as
The Yogc rabhmi ofSang hrak�a
1 T Complaton Hstory of Two Sparat Yograbhmis
1
T arous Fos ofBunus
5
he Practitioners of og
1 Gnral storcal scrpton
29
oga Practtonrs Wo Practc Bns Drct at Matrya
1
Conclusion
7
Appendix
V
Ab breviations
Yogcrabhmi (Sagharak$a)
YBS
Yogcrbhmi (Maitreya)
YB
Yogcrabhmi (Buddhasena)
YBB
Bodhisattvabhmi
BB
Maitri Upani$ad
Mari
A$/ashasrik-Prjfpramit-stra
A$a
Prauannasamdhi-stra
PraS
Vll
Introduction
During t last twnty v yars of scolrsip on t origins of Mayn, many prior prsuppositions av bn qustion an many untnabl toris av bn bu On of t most impoant qustions tat as bn ask is wtr t oxograpial classication of tr, clarly sparat, arly Buist scoolsnaml t Sastivinaib�ia Scool (spposly rvakaynika) t Sautrntika Scool (supposly protoMaynika) t ogcra Scoo (supposly arly Maynika)is istorically coct 3 Altoug it woul b ifcult to a contmporary scolar wo subscribs to suc a simplistic scm, ts rigi classications still lingr,4 bcaus scholars av bn unabl to mak s ns of t most os no ppar to av bn
aa o nnc, snc t t
mntion bfor asubanu, many scols v suggst t nam Sautrtikas was not a rfrnt for an inpnnt scool, but mry a latr signation for an intrprtiv stran tat xist witin t Sarvstiva aib�ika scool On t otr an, itzr as sown tat t Abhdarmakoabhya (wic lays out t Sarvstiva aib�ika viws) was bas on passags foun only in t Yogcrabhm It is beyon the purvew of this paper to aress all of these theores an emonstrate ther failures an/or
successes I wll c aptalize yogcr only when t specically refers to the philosophcal school nown by that ame, e Yogcra School Robert itzer, Vsubndhu nd th e Yogcrbhmi Yogcr Eemen ts i n the bhidhrmko§bh�y Sta Phlologica Buhca Monograph Series ; 1 8 (Toyo: Inteatonal Instite for Buhst Stes ofte Inteational College for Postgrauate Buhst Sties, 200), xi f course, in later Inia an Tbet, it has always been obvous at (Mula-) Sarvstiva an so on were terms for escribing a particular lines of viny transmission, not phlosophcal views Nonetheless, the early este historias have assume at a Nya aflaton meant non-Mahyna even n the early centries of e common era Ibi Florin Deleanu, The Chpter on the undne Pth ukikmrg in the rvkbhmi Trigu dition Snsit Tibetn Ch inese A notted Trnstion nd noducto S Stua Phlologca uhca Monograph Series 20 (Toyo Inteatonal Insttte for Buhist Sties of the Inteational College for Postgrauate Buhst Sties, 20 06), 19
1
Manwl, Sctausn s sown ta arly ogcra Scool txts
cntury E
an latr) rl avly uon t (Mla) Sarvstvn gama traton Fnally Dlanu an amab av suggst tat Sgaot
cnty translator of
Sarvstvn mtaton txts nto Cnswas lkly coct wt a mlu of mtaton practtonrs, call yogcas, wo wr t probabl forrs to t ogcra Schoo 6 Morovr, Dlanu nots tat Abhidharmamahibhastra ( otr arly ab�ka txts) on rfrs to th vws of ogcras n a rsctl manr as toug ts ogcras wr not a scool apart om ab�ka, but ratr wr a loosly form oup of mos wo az n sprtual cultvaton In otr wors, sclars av scovr tat t r sgnatonsSarvstvn, Satrtka, ogcraall coul av bn appl to a sngl gvn nvual, n orr t vnaya tat
to ncat t sparat f v s
ractc, t plosocal stran ofab�ka tat follow, a, raps, t rlatonsp to formal mtaton ractc t, spt t classcatory rformulaton rqur by ts nngs, many tracs of t rg classcatons av y to b rmov On of t lngrng tracs of rgty n scolarly classcaton s t prsstnt scolary ractc of t callng t * Yogcrabhmi (BS) of Sagarak�a a Kritzer, Vasubadhu d the Yogcrbhmi Yogcr Eemets i the Abhidhrmko§bhy xi c
eleanu, The hpter o the ude Pth ukikmrg i the rvkbhmi A riigu Editio Ssit Tibet Chiese Aotted Trstio d troducto Study 157-62 Few scholars hae attempte to answer the question what type of afliation the name yogcra might hae originally suggested Hopelly this paper will moe the conersation forwar cKritzer, Vasubdhu d the Yogcrbhmi Yogcr Eemets i the Abhidhrmko§bhy xi. where Kritzer states, "Still traces of the aitional rigi classications linger in our mins. he Chinese title of the YBS is Xi xig do dijig Demiille offers a philological argument in support of anslating the title Yogcrbhmi Furthermoe, due to the great similari beteen this text an the later text nown as Yogcrbhmi (particularly te rvkbhmi section), the sansrit title of YBS seems een more liely hus, sin ce most scho lars of Chinese hae accepte emiille s arguments for
vania tt. Of cos, I do dispute tt t fct tt t BS s mn vk" elements. Howv, I would gu tat n outmodd clssicato scm s led scols to ovloo numb of pott poto-Mna lmns And, in tis pp, I intnd to min numb of ts poto-Mn lmnts namel, t usge ft t yoga to indict a notion ofmdittion s unication, t vision pctic of buddhnusmt (calling buddha to mind"), t sotiological impotnce of tveling to t Buddas domin, mdittiv mpsis on mptiness, nd t mention of gat compssion. Fo, bsd on ts poto-Mna ttual" elmnts nd t vilabl contl" vidnce I sall dduc (blow), I will gu tt te BS sould b undestood, not s vni tt, but t as poto-Mn tet, so tt, toug tis fmng," a nw avenu fo undstanding of te dvelopmnt of t Ma will be opnd up fo fute sac. Acdmic scolsip b Bouc, Haison, Dlnu, nd Dmivill as ld illumintd t impotnt ole plad b mditating fost dwlls in t ction of Mn stras Hnc, ttntion as ld ben paid to t poliftion of nw foms of samdh in te n toug t vision pctic of this title an the philo logical evience of its title I will refer to it in this paper as Yogcrbhmi without the preceing asterisk or by the abbreviation YBS eleanu The hpter on the undne Pth ukikmrg in the rvkbhmi Triingu Edition Snsit Tibetn hinese nnotted Trnstion nd noducto Study 1 5 8 ating i ifficult an notions o f a proto-Mahya e teleological an problmatic onetheles s I am roughly following Deleanu s la l out of to perios a proto-Mahya perio 2 d cent-5centry an early Mahya (5 cenry- cenry Still it shoul be unerstoo that the beginng of the Proto-Mahya perio is much conteste an I myself suspect it starte starte prior to 2d centry Richar ombrich has also suggeste that the Mahyna stras were literary rather an oral constrctions . Since the Mahyna stras are structrally complex he argues that they arose ue to e compositional avantages of writing (compare to the oral traition of the Pli c anon Thus h e ates the beginning of the Mahya stras as beig no earlier than the avent of writing in Inia 2d B.C.E?) His theory oes not convincgly account for the fact that oral versions of stras might have been passe own prior to this time an only taken on their written form later
buddhnusmti
In ny even, since the conetion between buddnusmti nd the ise
of the Mhyn is well estblished, thee is no need to ehsh nd epove tht eltionship hee oweve, topic tht hs not been ddessed elsewhee, stisfctoily at least, is whether the YBS's distinctive proto-Myna usage of the te yoga
be
undestood s semntic e of potoMhyn soteiologicl distinctions 3 In this ppe, in ode to dess these questions (nd ise some moe), the potoMhyn usge of te tem yoga will be emined ginst te bcdop of vious othe usges in Bnic nd nonBmic tets nd contets, so tht the distnctiveness of the poto Mhyn usge of the tem not only comes to the foe bu lso evels distinctive notion of Buddhist medittion tht is focused on the pocess of uniction. " In so doing, I hope to ugest, then, t tis ey notion of yoga qua pocess of uniction" plyed signicnt ole in fming the ely hyn gol of becoming buddh
nd the polifetion of Mhy ss with this soteiology
In ode to poblemtize the issues elevnt to such study, this ppe will, st, sketh out genel hstoy of usge of the tem yoga nd identi the contets in whic it ws used genelly to me medittion" (s opposed to discipline), 5 net lyze the To my knowlege no one has aresse this specic usage Although Jonathan Sil oes analyze the occurrence of the term yogca his sy focuses only on the terms textal occurrence noon the content a context whch it occurs cf S ilks article inJonathan A Silk Wisom Compassion an the Search for nerstaning The Buhist Sies egacy of Gajin M Nagao in Studies i the Buddhit Trditios e Gajin Nagao (Honolulu niversi of Hawaii Press 2000 There are methoological problems associate with such a broa analysis of what I am calling semantic arkers (after Birgit ellners suggestionespecially since h religious an linguistic Inian lanscape is me since the surviving evience is mostly in Chinese an sinc e language an usage evolve ifferently in ifferent contexts Nonetheless this brief paper is meant primarily to ame the questions ot answer them an hence the rles of meoology are less pertinent In tis regar I am heartene by the ictm there are no stpi questions just stpi swers Furthermore it is regretl at Jain an ther non-brahmanical contexts can not be covere in this paper but woul nee to be inclue in any more comprehensive sies ne of the most basic buhist path istinctions seems to have been the threefol istinction between teachings on iscip line on meitation an on wisom Although these three are sai to work together the recise relationship beteen thm can be explaine in ifferent ways Generally speaking in this paper I
spcic YBS usg of trm yoga to indic mdittiv procss of uniction nd its connction to t visionr prctic of buddhnusmti (clling buddha to mind) Tn, I will prsnt pssgs from t S nd its istoricl contt in ordr to riss qustions to rgrding t scolrl crctriztion of t BS s so-clld rvn prctic tt nd to igligt t spcic rol tt rl groups of protoMn yog prctitionrs ogcra) migt v pld in t dvlopmnt of rl Mn doctrins. 6 In ordr to m bring ts points out, owvr, mc bcground must b lid out rst
The Background of the Buddhist Usage of te Term Yoga
1 T Pli
Contt
Scolrs v csd to dicotomiz t Pli is s t omognous stndrd ginst wic Mn scripturs cn b msurd for trognous innovtion Still tndnc mong Pli scolrs to rgrd Pli tinolog s oodo continus Dspit t fct t mn studis v dbund tis Pli-cntrism, t prlimr rfrnc to oodo" Pli cnon cn still provid usl sting point for brod omprisons rgrding t so-clld rv nd Mn. In is rticl T Concpt of Yoga in t is," Sozn Kumoi s nlzd cnonicl usg of t trm yoga nd s concludd tt in cnonicl Pli tts, t ill use the te medittion here to refer to practices that woul foally (but not exclusively be nertaken in seate position while engaging in mental cultivation techniques The emphasis on this oal practice shoul not be unerstoo as excluing the post-meitative resultant mental psychological r spirital states but rather as separating it from the practice o f iscip line or the realization of the acal isom bo from hearing contemplating or meitating It shoul be note that since this stuy is merely preliminary base entirely on seconary scholarship the focus below will be primarily to raise questions for the sake of orienting my own an thers tre research rather than to evelop speculative theories in etail
5
term yoga was used to mean onl the coolling the senses b means of xing of a mind uon an object In s std, The Origin of Buddhist Meditation, Alexander We conrms a similar usage of the term within the Pi kas However, according to Wnne, the canonical usage of the te yoga referre onl to the work' or disciline' of ier concentration and not to the concentration itself, which was indicate b the term samdhi Desite the subtle distinctions between their conclusions, both scholars agree that, even in earl non-canonical Pli literatre, the term yoga was rarel use (if ever) to refer to meitation urthermore, regaring the
4th centur Pli commentator Buhaghosa, who use the term yoga to refer to meitative concentration, both scholars suggest that it was a late usage adoted from non-Buddhists that arose due to the direct iuence from earl Bramanic sources Although we will see (below) that Kumoi and Wnne ignored earl Buddhist usage of He focuses, in particular, on e well ateste occurrence yogkhem ogk�em) Shozen Kumoi,
The Concept of oga in the Nikyas in Buddhvidysudhkr Studies in Honour oJHeinz Bechert on the Occsion oHis 65th Birthdy e Bangwei Wang (Swisttal-Olenorf Inica Et Tibetica Verlag 1997, 407. Alexaner Wynne, The Origin oBuddhist edittion (onon ; New ork Routlege 2007, 8 Wynne also suggests that this meaning was the brahmanical meaning. However, the Maitri meanings (examined below) c learly di scount Wynne' s generalization.
Wynne suggests these usages are extremely rare an peachable. A close philo logical analyss woul
be neee to etermine wheher the rare usages of the term yoga qu meitation were inee later accretions. Wynne, The Origin o Buddhist edittion 8,29. See Katha pani�a (II 3 1 0, 1 1 a-b,1 2 in S Rahakrishnan The Princ ip Upni�ds (onon, New ork, Allen & nwin; Humanities Press 1 969. Wynne an Kumoi also mention other passages in Katha Personal communication by r ance Cousins Although both umoi an Wynne also trace the Niky meaning ofyog to the Kh Upni�d (an perhaps earlier, the meaning of yog in the K!h [pni�d seems to iffer from their iea of it as iscipline See Rahakrishnan, The Princip Upn i�ds 645-8. In Kh pni�d (II 3 1 0, 1 1 where it says When the ve (s enses knowleges together with the min cease (om their normal activities an the intellect itself oes not st, that they say, is the highest sate. This, they consier to be oga the steay control of te senses. Then one becomes unistracte for oga comes an goes. If this alone were the enition, it woul be unerstanable how Wynne an umoi (an eussen before them coul take the Kh Upni�d sense of yog to mean merely control of the senses an how they coul have correlate this to the Pli Nikya sense of the wor nfortnately, the very next set of verses explain how this yog leas to a kin of oneness where knowlege is gaine of the whole rule of Yoga through which Brhmn" is attaine. Hence Kh Upni�d itself was likely not a irect source
the term to refer to meitatio it might b worthwhile rst to examine the Brahmanic contex to which the attribute the usage of oga qua meitation
The Braanic ontext rom Veas to As a surising cotrast to Wne' s an Kumoi' s resuositios regarding the Braanic usage of the te, the well nown yoga historian, David White has suggeste that, om the earliest Veic times tough the Uani�ads, the Brahmanic te yoga was emloed rimaril in the sense of oking animals" an secicall refeed to the straing own of animals for sacrice on a stretching evice nown as a "tantra According to White, it was onl in the later Uani�adic times that the te yoga came to be use in coection wit the ractice of oking of ersons, where it indicate the ractice of becoming ossesse b a god, such as Sra Although Whites exlanatio has et to gain wiesrea scholarl accetance, his research has made it clear that the Veic usage of the term yga was maril foun i the context of sacrice rituals urthermore, since yoga qua oking" (the later Uai�adic usage) resuose a Veic an Brahmanic soteriolog, White has argue that yoga siml never imlied a form of meitation in either Brahmanic or non-Brahmanic contexts until much later its stor Perhas comlementing ite's theor, however, is the theor resente b Edwar rangle in his book The Origin and Development Early Indian ontemplative Practices
Here, rangle attemts to trace the li betwee the earl Veic ractice of
Fom a pe-elease copy of Siister Yogis by David Whte, (Unvesity of Chicago Pess, 2008)
indu Tantagiven out in a class offeed at UCSB in fall of2006 Cf David Godon Whte Kiss o the Yogi Tric Sex ts South Asi otexts (Chicago ; ondon: Unvesity of Chicago Pess, 2003)
upsan and later forms of Ui�adic qua meditation ractice
According to
Crangle, the Vedic ractice of upsan, (re_ century B CE), involved a meditative asect in which the worshier
focused his mind on the elements or on
imercetible objects (such as the breath, the sense organs or the utterance of verbal smbols) and ronounced the names and eithets of a articular Vedic deit (such as Agni, Sra, or Indra) in order to invoke and seek communion with that deit b means of exteal offerings , 5 In this wa, rangle suggests, the upsaka attemted to realize Brahman 6 urthermore, rangle suggests that, although usan was racticed in arallel" to in earl times, b the later Uani�ads, that upsan had become snthesized" with the ractice of Even though some might argue with rangle s chacterization of this snthesis This tem liteally means sittig nea but means to attend o seve In this context, it means to attend to
the gods o implies "woship The te had diffeent meanings i the buddhst context whee it was applied to lay pesons who lved close to the odained monastic c ommunity cEdwad Fitpatick Cangle, The Oigin nd Deveopmen t oEry ndin ontemptive Pctices Studies in Oiental Religions, V 29 (Wiesbaden Haassowit Velag, 19 94), 8 8 Ibid, 76-8 0 White poits to my passages whee this pactice can be undestood as a fom of "(self possession (ve) This notion of yoga pactice qu self-possess ion may well have been pevalent in Hindu cicles, but I will not delve fa into it hee, since it does no t coelate to the meditational aspect clealy adopted by Buddhist usage of the tem, which as we will s ee below, may pecede the meditational aspect of the Hidu usage in some egads C Fedeck M Smith, The SePossessed Dei nd Spiit Possession in South Asin iterre nd ivition (New Yok, NY ; Chicheste Columbia Univesi ess, 200 6) Klemens Kalsson, Face to Face with the Absent Buddha The Fomation of Buddhist Aniconc At (Acta Univesitatis Upsaliensis, 2000, 6 1 Kalsson cites Cangle, The Origin nd Deveopment oEry nin ontemptive Pctices 72-82 The aiti has also been efeed to the iy Upnid Though I am not able to discuss the pecise dates fo these names, it would be inteesting to examine this evolution in egad to the pactiones not ust of yog ogc) but also the pactitiones of upsn (ie upsk) Deleanu notes that upsk does not mean laity They wee devoted lay pactitiones, who engaged in a seious degee of pactice, somewhat akin to semipofessionals The Ugrdttpipcch sta evolves aod the upsaka Ugadatta in an nteesting way Cangle, The Origin nd Deveopment oEy ndin ontemptive Prctices 87 See also Kalsson, Face to Face with the Absent Buddha The Fomation of Buddhist Aniconc At, 62 Some scholas have suggested that it was not Bahmanic but Buddhist notions of meditation that inuenced the late pani�adic tought Howeve, thee ae many histoogaphic difficulties in tacng whethe thee was indeed a buddhist nfluence on the yog descibed in the eithe the ealie and late Upani�ads and it should be noted that some contempoa scholas might ead this nuence diffeently Since the methods of tansmission and textal histoy make it dicult to discen ealy layes and late accetions of these texts, a genuine philological and contextal analysis of the iti Upnid would be necessa fo geate pecision in addessing these issues This is beyond the puiew of this pape 8
as contemlative ractice rangles heor of sthesis makes sense in light of the descrition of the sixfold yoga ($aaga yoga ractice in the Matr Upana In aricular three verses from the Yoga Method" chater of the Matr Upanad suggest that the term yoga and upsan (as described b rangle) might have indeed merged 3 Ths it is said Because in his maer he joins the breath the sllable aum and all this world in its manifoldness this [rocess of meditation] is called Yoga [the roces of unication] The resultant unit of the breath the mind and likewise of the senses and the abandonment of all conditions of existence his is designated as Yoga 3 The rule for achieving this [the resultant unit] is said to be the sixfold yoga control of the breath ranyma) withdrawal of e senses rahra), meditation (dhyna), concentration (dhrana), contemlative inquir (tarka) and absortion (samdh) hen b his oga), the [ractitioner] beholds the gold colored maker the lord the erson, the Bram source then the sage shaking off good and evil makes everhing into the resultant unit in the sureme indestructible 3 In these Matr descritions of yoga, we can distingish three basic meanings of yoga: (1) the sixfold process where yoga means the rocess of uniing" the breath the mind and the senses the resultant nit" of the rst (above) agrah where this sixfold rocess of yoga means the unit" that occurs when te breat mind and senses have been joined and () the meeting" where a ractitioner beholds the gold-colored maker the lord the erson the Bram source" nd achieves resultant nit in the sureme
Fo Wite, tis yoga pobably does not entail te manings implied in "ontemplative pactice Fo example, see note above on Kth wic bt Kumoi and Wynne attibute wit being te soue of
te nonnikya tem's usage in te postNikya liteate, wee, Wynne admits, te te evolves and is use in elation to meditation I ave used Radakisans anslation, sice it is te mos t eadable an acessible A lose pilological ompaison and a citcal eition migt yield s ligt nuanes, but fo te most pat, it seems acuate enoug wen ompaed wit te available sanskit editio to waant its usage in tis boad eliminay stdy Te bakets ae not mine Radakisnan, The Princip Upnids 835 Ibid, 83 0 Witout canging wods o meaning, I ave eoganied Radakisnan s pases into a ope Englis setence (not Sanskit wod ode fo e sake of claity
indestrctible 33 Tus altoug te asse glosses yoga in tree was, two of tese glosses are two different tes of unit e rst unit is te unit of breat, bod and mind and is a relimin art ofte sixfold yoga e second unit indicates e resultant unit of aer beolding te Bram source is second te of resultt unit is secied in te Maitri Upani$ad . as a meditation on te sun (sa) and its ligt,3 4 and tus aears to be te meditative equivalent of te Vedic upsan ractice were te sun is worsied troug exteal offegs 35 his tird te ofunit does not articularl suggest becoming te Bram source, just meeting and beolding it e ke semantic si to note ere, ten, is tat te term, whic once meant disciline as in te Pli context, is now coected wit meditative meeting wit an enligtening resence of some sort Since te Maitri Upani$ad was not written down until cent man scolars (suc as David ite) migt discount tese assages as ossessing later accretions and suggest tat te read ver differentl in earl times 3 6 However, it must be noted tat I am not attemting ere to establish te earl date of tis assage or analze it istoricit so muc as I am using it to sketc out te semantic range of tis te in te literar context of te Upani$ads Thus, wether or not we accet rangles sggestion tat upsan and yoga were searate racties in Vedic times and became stesized as contemlative ractice onl in te later Uani�as, tese tee related Thee is no space to examine alteate eadings of this passage hee, like those moe in line with David
Wite s eadings of simila passages Although I ead though a mode sanskit edition of this text to vei the tanslation, I do not pesently have access to the sanskit text at this time and egetlly, cannot povide the exact citation o saskit lines Since it is not a histoicall unimpeachable vesion of the text and since it is only being used hee as a geneal backdop this omission will hopelly be excused Cangle, The Origin n d Deveopment ofEry ndin Contemptive Prctices 1 1 1 , 3 3 In fact, David White s statements in his class "Tata is the souce of this 4 centuy date Futhe eseach would be equied to deteine whethe this date is indeed widel accepted
10
(but distinct) meings of yoga shoul be ket in mind, since the will info our examination (below) of a similar, but more daable, eal Budhist usage of yoga qua meditation 3
3 . Budhist
Meitation
Although there is some evidence that the te yoga aeared in the Budhist gamas and even occasionall in Sarvstivd Abhidhaa texts (robabl) dating from at least the 2nd centur BE,3 Sagharak�a's Yogcrabhmi (YBS) 3 rovides erhas one of the earliest datable nonPliika usages of the te oga qua meditation in an Buddhist context For this reaso, we will focus rimaril on exaning this text and its context within the remaider of this er 4 Interestingl, the YBS, whose title means On the othe hand the Kh pni$d (suggested by Kumoi and Wynne as the souce of yog qu
meditation) seems to eect a usage o f the tem yog that was not epicity connected wi upsn (as it was in the itri pni$d passage examined above) The K h pni$d appeas to have involved oly o types of yoga e "joining pocess and the esulting "oeness This pape is not he place fo aaling this passae moe caelly Howeve i appeas to me that Wyne and Kumoi have eithe ignoed o intepeted away the second pat of the denition which is tanslated (above) as "Then one becomes undistacted fo Yoga comes and goes (prmtts td bhvti yogo hi prbhvpyyu) The compound prbhvpyyu tat is tanslated hee as the obscue phase "comes and goes (liteally that which has "coming and going) can mean many othe things including "ceation and diss olution (which suggests deityoga notions) o pehaps even the souce ad juctue (which suggests a Maiti Upani�ad-like distinction between jo iing and oneness with the souce) Without a pilological stdy, it is had to know e povenance and usage hee As mentioned above the vibh$str efes to yogcas Although this text may have been composed ealie it is difcult to date it pio to the d o even 4 ceny CE Howeve the oot text i e the hvibh$ itself seems to be a vey old text with pats stemming om at least the 2d centuy BCE Howeve most of the content and language of the extant text ae not datable until the 5 c enty CE The terminus nte quem fo tis text is 148 CE the date An Shigao came to China ad tanslated it ito Chinese Any date befoe that is a matte fo cael philological compaison which is beyond the puview fthis pape It should be noted that the evidence in these YBS ns counte to David White s eseach and offes vidence divegent fom his moe geneal conclusions about e Indian eligious landscape In my esonal discussion with David White he has mainly agued that the tem yogin was not specifically pplied to pesons pio to its appeaance in the Snti Prvn fo which he gives a terminus nte q uem of the the 4 centuy Although he is not pimaily conceed with buddhist notions of the tem, his theo of the tems yog and yogin tends to genealie acoss eligious boundaies which he has only cusoily investigated May of he obvious Hindu usages of the tems yog qu meditation o yogi qu meditato
11
Stags of Yoga Practitionrs,4 is ict to scriing th rcis maning of yoga in its Sarvstivin contxt 4 A analsis of th YBS shows that multil mitation ractics wr inclu unr th rubric of yog, suggsting that it was mrl a gnral trm maning mitation 43 Although this gnral maning of yoga as mitation is attst in latr Inian commntaris, 44 th Ugrdattaparpcch-stra suggsts that th t yoga might hav mant somthing slightl mor scic in arl Mahna. In articular, list of rsons in th Ugra istinguishs btwn two s of mos, naml a mitator (dhyn) an a yoga racitionr ogcra) It is rhas saf o assum that both th dhyn an th yogcra ar oing somthing w can call mitation howvr a rthr xamination is rqu to s whthr yoga as a t can b rthr istinguish from dhyna in arl contxts
e eted bsed on lck of unimpechble witten evidence of ely times Although hite s stict textul dting stndds e dmile nd foce histoins to justify thei dting moe pecisely the Yogcrabhumi nd the A9ta e to exmples of Chinese nsltions which show stong evidence of these medittionl usges nd need to be ddessed by hi in te studies This is not to sy tht hite' s conclusions e not ccut with espect to cetin segments of the nonbddhist popultio in ncient Indi yogcra is oen glossed s n exoteic, bhuvi compound mening "one fo who thee is pctice of yog ence yog pcitione Pul Demiville Le Yogchmi De Sghs Bllein de L'Ecole Franaise XLIV, no 1 ( 19 5 1 ) 3 3940 Demiville lso mentions the pos sibility tht the title Yogcbhmi could men "l tee de l ptique (lit "the level of medittion pctice) nd this is ilks povisionl eding of the title oweve bsed on Demiville s study nd bsed on the o the glosses we get fom the text itselfnot mention ose in the Srvakabhmi nd Bodisavabhi which lso clely efe to pctitionesit seems moe likely tht yogra hee efes to pctitione Silk seems ovely consevtive when he sys we would need n exmple of *yogck (which is unttested nhee) in ode to be cetin tht this is bhuvi Etienne Lmotte Hiso of Indian Bddhis: From he Origins o e Saka ra (LouvinlNeuve: Univesitctholique de Louvin Institt oientliste 1 9 8 8) 2 1 7Lmotte suggest tht yog is synonymous with smdhi In his lok, ibhd (800 CE) sys "yoga is distinctive [kind o amdi, whees Rtnknti ( 1 1 th centy) sys in the opening lines of his Prajprai-Bhvan-padea, l syo dng sgom p ni ming gi m gngs dg go i e yoga is equivlent to bhvan. See shes rab i pha rol phyn pa bgom pa'i an ngag ([pjJApAmibhAvnopde]) [D No] 4545 jo oi chos chung gi 1 7321 756 [N gi 1 9621 98 6 [Kinsh 3458 gi 248b6 (p 12 536) Jonthn Silk notes this list but does not
to unpck this ely oc cuence though n nlysis of the
context in which it occus I will ttempt to do just tht e low
12
Below, I will gue tht in the YB, the tem yoga seems to nction s generl semntic mrker fo () the process of uicion"of te mind, the bret nd the senses
(2) the resultnt uni , 6 of body nd mind results through relizing their
eptiness nd
() the resultnt meeg" with the oin of the Bud through the
prctice of buddhnusmti (i.e. clling te Budh to mi) 4 7 other words, yoga in the YBS is multivlent te tht encomsses menigs similr to those described in e Maitri Upaniad nd explined by Crngle s te synthesis of Vedic upsan nd
yoga prctice. 48 Furthemoe, it is tem tht speciclly refers to medittive pctice, throug whc one meets with he qulity of the Bud 49 Althoug I will suggest, beow, tht this ide of yoga qua process of uniction led to Mhyn soteriology of becomng budd, I do not intend eer to rgue here tht the ide of uniction or unity (t ths erly stge) ment becoming Budh. Noneteless, given wht is own bout other Buddhst nd on-Buddhist contexts, one ight s, ow is it tht Srstidin text, rougy contemporneous wih the Pli-Nikys, 50 cme to use te te yoga suc different wy from the P Niys? And, how is it tht we only see the simr usge in the Pli yogacra rising in Pli post-cnonic wos such s Buddhgos's Visuddhimagga, fter the Most scholas would of couse, agee that the late Buddhist Vajaya usage of the te yoga meant
he pocess of "the pocess of unification with the esult of "the esultant unity Howeve, we ae focused on vey ealy usage of the te hee Hee, I do not intend to suggest that the Vajayna notion of "the esultant unity o that the so-called Mahyna notion of "the esultantunity wee the same as the one expessed hee Whethe one ch aacteizes the yoga in Mairi passage as "contemplative pactice (Cangle) o not (White) is not impotant in this egad, since the YBS clealy potays a yoga focused on meditation Pointing out the geneal "similai of to passages is not being intended as evidence of any boowin fom one side o othe Rathe, the distictive YBS usage of the tem will be ead below within specic ontexts in which they occu Othe stdies might addess issues of boowing Pli Nikyas ceainly pupot to epot the wod of the budha as it was spoken Howeve, since they hemselves pupot to have been witten down in appoimately 5 0 B C E, they wee witten down aound the same tme as the witing down of the gamas, my of which ae pesently being studied by Richad Salomon
u of te
sth century? 5
Is yga ua eiation a seantic arer tat necessarly
inicates proto-Mayna soteriology? If so, en i it begin to be use as suc? In orer to buil towas an answer to tis question in te reainer of tis pper, I will rst sketc out the textual istory surouning te copilation of te BS, ten attept to point out a few relevant an signicant passages escribing practice, an nally, ll in te porit of the counity surroing this usage of te yoga wit soe of te bioapcal, aneotal, n arceological inforation Noneteless in orer evelop a sense of te relevnce a signicance of te BS, soe basic bckgroun inforation regaring te Yogcrabhm (B) igt provie a usel eans for igligting the storical pecularities of the BS, especially since bot exts later coe to be coecte wit te practice of yoga ua eitation
he
gcram of Sa.gharak�a
The
of Two
ccoring to ost scolars, 3 te Yogcrabhm ttribute by te Tibetans to saga an by te Cinese to Mitreyawas actually copile in te
sth centu fro
arious pre-existing aterials 5 4 Noneteless, te olest of te B's sections, calle te
rvakabhm, is sai to contin priarily rvaayna aterials tat ate t least to te
Pesonal counicaton with ance Cousns
51
Studyin the compi lation history of YB based on Chinese c atalogues of ranslation s is problematic and oes not provide an unimpeachable b ass for surveyng Indian intellectal history. Here, however, dates and methods are beng reported for the sake of preliminary reference only and are not a cenral part of this
ae's agument Fo example, Schmthausen, Deleanu, and Kite Not all scholas belive that Asaga was esponsble fo the al compilation, since this would mean tat it was com leted in the late fout centy
d cery CE 55 The YBs ex oldes secio, accordig o Deleau, Scmiause ad ohers, is he Bodhisatabhmi (BB) Acordig o Daidso, whe e BB was rs raslaed io Chiese by e yogcra Gaa i E, i was cas i he form of a idepede stra (by placig e ioducor caper of he
Upliparipcchstra a he beginig) 56 Based o is (ad oer facs), Daidso ad oer scolars hae suggesed a e rakabhmi ad e BB were gradually wrie ad compiled io he YB alog wih oer idepede exs i e earl
ceury
I
55 C.E, we e YB i is eirey (as i is o oday) was ally aslaed io Ciese, he YB ad absorbed he rakabhmi, Bodhisattabhmi, e so-called * Maulya Bhmi, he Vinicayasagrahan ad oer secios I doig so i was o
loger a ex focused o mediaio; raher, had become a compedium of Maya iews, episemologies, sories, ad pracices ad was formally aibued o Maireya 58 Te less well ow Yogcrabhmi (YB), meioed aboe was puored o have bee wriecompiled by Saghara s a (i he early 2 cery).59 Delenu saes a he YBS is ery simil o 's rvakabhmi i erms of co bu er differe i erms of syle Because of is, Deleau suggess ha e YBS is coemporaeous wi e rvakabhmi ad o a direc forerner o i Te early
This theoy equies us to assume that the Srvakabhumi section was initially called e Yogcrabhui
but eceived its name at the time of compilation Ronald M Davidson, Buddhist Systems of Tansfomation ayaPaavttiPavtti among the Yogca niesity of Califoia Bekeley, 1 98 5),5,9 Though Deleanu mentions that thee is some evidence of this tem having been used to efe to these oot sections, it did not seem to be a name established in India, although S chmithausen coined as such Davidson, Buddhist Systems of Tansfomation: ayaPaavttiPavtti among the Yogca, 23 This asciption tus out to have been the ealiest witten asciption of any text to eithe Maiteya o Asaga Since it too k centuies fo the famous "e teatises to be attibuted to Maiteya / Asaga, te ogcrabhmi, which is consideed at best to be a edaction by Asaga, povides pehaps the mos t eliable evidence of Asaga s own Mahya views Deleanu and Demiville both agee with this attibution to Saghaak�a and hence, I will follow tem hee
1
date of te YBS s attested b ts translaton nto Cnese between 148-70 C 60 In 84 C Daara$a (wo was also a translator of ana texts, suc as te
Sddhrmprksta) retranslated te YBS nto Cnese Despte Darmara$a's own personal ana alaton, s traslaton accuratel coesponds wt A Sgao's pror translaton of t Accordng to Demlle and oters, te YBS s clearl a rana medtaton text assocated wt te Dr$nta ews of te Kasr Sarstdn scool Interestngl, Dmara$a's orgnal translaton of YBS6 2 appears to ae been capters ng 6 3 Howeer, n 3 84
E
wen Dao-an wrote te preface to te YBS, e noted tat tee addtonal capters a been aded mang a total of 3 0 capters 64 Tese tree addtonal capters, accordng to Delle, actuall ncton as a sall aa str on te tree tpes of practtonersArats, Prateabuddas, and Bodsttasand contan seeral parables demonstratng te partcular nuence of te Sddhrmpurkstr an ts
Demivile, e ogcrabhmi De Sagharasa, 343-4 Athough is version appears to have been
nly a partial translation f the exact s ame Yograbhui that ould be anslated in its entire into Chinese one hundred fif years later, in 284 C E by Dharmarak�a, Demiville has presented convincing rguments for why the later BS translation sh ould be regarded as uncnged In brief, his argument is : the earliest transltion of Sagharak�as text had only seven chapters of he "complete text of haarak�ka In particular, only the contents of chapters 1-5, 22, 24 ere translated in ll However, since is early translation also included al chapter titles f Dharmarksas translation in 284 CE and sice the texts correspond it many ther ays, D emiville argues tat the rst seven chapters represent merely an excerpt from the lrger text which must already have been extant in 1 48 C E He argues rther, convincingly, that Dharmarak�a's version of the chapters missing in the 148 CE translation, can be tken s dting from the 2 centry The ain point to understand here is that, depite there being two anslations thin the period of one hundred and f years, there appears t have been only one original YBS text (dating from the 2 centry) that was used Ibid 343 Davidson also lists Dharmrak�a s the ne of a translator o f Bodhisttabhmi in the 5 cenry Further research is required to determine whether this is another Dharmarak�a or an err Demiville, e ogcabhmi De Sagharasa 33 9n2 C Davidson, uddhist Systems of ransformation : raya-Paravtti-Prvtti mong the ogcra , 1 2-9 D avidson finds other evidece of ndhi Vaibhika inuence Demiville, e ogcrabhmi e S gharasa, 349
1
disicive Mhyn soerioogy. Since i ppers h hese ee chpers were dded only fer Dhrmrk�s rnslion ws cloged, i is no cler when nd by whom hese chpers ce o be ppended o he YBS However, ccording o Demiville, ching Mhyn stras o rvky prcice exs ws no nusl occence in he centry In fc, he rnslion records of he
n cenry show h
rnslios of rvkyn nd Mhyn exs hd ofen een kep sepre However, sring from Dhrs nslions in he
centr onwrd, one ds mny exs
deling speciclly wih rvyn yoga prcices being cs s stras nd ppended wih sepre Mhyn sas Ths, ccordg o he Chinese rnslions, i ws only in he begiing of he
5 cenry h he exs trnsled by Kmrjv begn o
presen rvky prcices side by side wih wo Mhyn componens, mely he odhisv idel (insed of he Arh idel) nd Mhy noion of higher fculies
(abh, insed of he rvky noion of hese). Becse of his, mny scholrs hve suggesed h he rnslion hisor of he YBS provides n illnig glimpse
f rdiion midwl 7 eween rvkyn nd Mhyn 8 However, his brief overview lso rises severl qesions For insnce i is well kown h cerin Mhyn prcices hd lredy been rnsled io Chese i
bid ,340, 429n 1 Demiville points at only one distinctive Mahyana soteriologi cal element, i e the ccrrence of the Mahyna ida of "jumping ahead on the path He explains the Chinese term meaning umping ahead was probably ykrak ca It is interesting to note that the Tibetan anslation of the yogcra text known as e abhisaaylakra contains a similar notion which it translates as ho al Ibid 3 52-4 Since there is no specific eidence of this practice of appending Mahyna texts India, some have sggested that this practice began China Althogh this is a convenient assumption, the anslation and catologing practices China wold have been overseen (at least in part) by the tanslators from greater India Hence, it may very well have been a practice imported from India Demiville li calls it a ichei itzer calls it the text a bridge It might be worthwhile to emphasize here that these scholars did not call the text a "mi-chemin and so on because of its earliest content, bt bec ase o its later translation history Citzer, Vasbadh ad he Yogcrabhi ogcra lees i he Abhidharmakoabhya, xxvii It is only the translation history, not the content of the BS tha makes Demiville and Del ean say this hey both p lace the content of the text squarely in the rvakayna 17
the 2 centur Wh, then, would Mhn ppendices e dded specicll onto rvkns oga prctice texts? Demivile notes ther tht, when the Mh ppendices were mde, the were introduced with sttements like, ht ws for those
with wek fculties, but for those who hve the pst merit nd the pra Were these coents merel n ttempt to inspire prctitioners to Mn prctice? If so wh did Dhrmrk� not simpl nslte onl Mhn texts nd forget bout the rvkn ones)? Ws it becuse the Mhyn did not hve serte prctice from rvkn in generl? If so, wh do we see these penices occurring especilly with yoga texts? he nswer to this question will e ddresse elow But rst, perhps it would e good to get bit more cqu it some o
o-clled rvkyn
yoga prctices actuay descried in te YBS itsel
2
Sttements in the BS
It is dicult to get n ccurte overview of the entie text without crel tud onetheless, b glncing t the titles of the
27 chpters, we cn see tht the BS
ossesses reltivel fmilir rvkn strctre ht is to s, none of the rctices described in the YBS pper to be different from the norml rvk rctices However, if we look more closely t the wy the te yoga is used in these soclled rvkn chpters, we d mn hints of Mn prctice nd usges similr to those in the Maitri Upa i9adie the process of uniction" nd the two
For instane, the Prautpannabuddhasammukkh-stra °Demiville, e ograbhmi De Sgharasa, 3 54-5 Rather than interrupt the o ith a detailed explanation here, the Appendix to this paper inludes smary of BS hapters along ith nslations of other iportant quotes, so that readers might be able t refer to it nd get a better fel for ontents in the text
1 8
tpes of resltant ty" Te smlteos process of cato' of boy a mn" conssts of te followng: te boy s seate stragt t te mn s not at all slack; te sese facltes are pace teally tey o ot move exteally anymore to obey te play of cases an cotos; e boy a sprt are jone estrctbly eqally a etcally; tey are perfectly mal correspoece " I ts way one aves raply to Na 73 Beyo te smlarty sage e YBS also explas yoga as te process of nfyng" boy a m tog tecqes smlar o te sxfol meto" of
yoga escrbe e Matr Upana log te YBS self roves eale explanatons of w yoga as t" s aceve t mg also be wor notng ere tat all sx metos of te sxfol yoga te Matr Upana ave + eqUvalnts
some s or OJ
•
1C
7
It es.
Frteore e YBS lso escrbes a yoga n some ways slar to te upsan type of yoga, or te resltant y" wt Sra e lgt maker I partclar says (Caper 1 0) sol cotemplatng te for sels ntl e recozes nee tat e mself s capable of obtag e for frts a te qalty of Ba 7 5 Ten (Caper 1 5 , Te Dve Eye") at fter persstng beyon obstacles an maserig te seses te yoga practtoer begs to evelop te exrasesor perceptons (abh) by og te followg: [Te yoga prcttoer] metaes o lght tl te pot at wc llmnates s m even we s eyes are close I ts way e obtas te Darma-eye" wt eqalze vso rasces all stnces
In this paragraph, the Maii uses forms of the verbal roo t yj for joining etc and connects this to unity (ka) emiville e ogcabhmi e S agharasa, 404 emiville translates (siang ying) as correspondance mutelle The similarity beeen these six methods i s too long and complex to compare and contrast here at length There is no room for discussion of these here emiville, e ogcrabhmi e Sagharasa, 405 The four frits here mean stream enterer p through arha The "quali of a buddha is admittedly enigmatic here, but the immediately subsequent sections put this in more context See appendix for a complete sense of the yoga s progression 19
ies t the hee of the uddhs gods coes the e biths d the etie ichiliocosme e reliz s the diie eye . 7 6 Ate descibig the deelopmet of the other e ghe owledges (abh) throgh
anusmti o the beth d o the impue (aubhabhan) i orde to bdo the coditios of the wold" (s i the aitri Upani�ad pssge boe, the medittio culites whe withi the momt of oe thout, he coes the whole doi of , Buddh bck d foh 77 Although the Mai Upanisad d the BS diffe i tes of medittie ethod d soteiology, it ight be wole here to hghlight the brod similrities here betwee their ides of the pocess of uictio 78 Ely i the BS, the pctitioe goes tough the ious stges of beth, etc bt is ejoied to big to d the excellece of the Tthgt's meits, his image, the Dhm d the Sagha The, i the cotext of this edittio, the pctitioer begs by igiig light" (which is well kow isulitio tecique. 7 9 The, tough deelopig the Diie Eye d
Ibid 40 Buddhaghosa and Bhikkhu amoli, The Pah ofPraion Vsddhiagga ed Buddhist Publication Socie, 5th ed (Kandy, Sri anka Buddhist Publication Society, 1 99 1) , 3 99 Buddhaghosa, riting on the divne eye four hundred years later, describes lgh perception as a specic means for reaching brahms realm Buddhaghosa (3 99-400) Remaining here and extending light, he sees the visible form of Brahm See Appendix here, Chapter 22 n te last paragraph states, one goes "through practice, to the heaven of Brahm and the palace of uddhvsa This arrival in the heaven of the uddhvsa gods is redescribed severl times in the text Eac h time it becomes more clear that the practitioner of yoga gains unity not ith a god, but is mentally and physically transported to directly experience the quality ofthe Buddha Demiville, e ogcrabhmi De S agharasa, 4 1 0 Demiville suggests that this is not a buddha eld bddhak
oter abh te prtitioer psses beyond te Br rel 8 Finally, te prtitioer develops te power to re te Bd 's doin 8 1 And t tis point, e s onlded te proess set p by reognizing sel to obtin te qlity o te Bdda." In oter words, like te yoga desribed in te Maiti, tere is yog (qua visaliztion) prtie involvig ligt rys tt leds to te meeting wit drm sore, wi in tis se, is bdd.8 2 Ts, ltoug Deiville does not see to read te Ciese te ere s inditing spei lly ll blown Myn Bdd eld" it does not see m o a stret see tese visliztion tehniqes, wi lead to Budd's domin," s iditing tt te BS sold not sily be lssied s rvky prtie text (s solrs util ow ve done) In t, te pters o te BS (i solrs ll rvkyn) possess itel evidee to suggest tt te utor sel ws oneed prtiulrly wit eeting wit Bdds d wit te otempltio of eptiness For instne, er , mentioing tt yog prtitioers re d trvel te wole doin o Bdd, 83 te BS ritiqes ordinry prtitioners wo not even penetrte te sio " 4 I noter very telling pssage, te BS sttes tt reolletion of te Bud, D, nd Saga indeed ostites te priry tor or distinguising te "yoga prtitioner" o te ordiry prtitioner" wo ppers to do te se prties
A ater passage says that yoga pratoners penetrate "to the heaven of Brahm and the paae of uddhvsa For the ompete ontext fo ths quote see the Appendx n the ast paragraph before hapter 2 hs suprasses MaUris "Brahm soure and probaby orreates to the Ream of uddhvsa For omparson wth the stages of unaton n the Mairi, one shoud re-read the Matr passages from pages 9- 1 1 (above) Demvle Le Yogabhm De Sagharas a 4 1 1 Ibd 410 f Deeanu The Chaper on he Mndane Pah Lakikarga) in he Srvakabhui A Trilingal diion ansi Tibean Chinese) Annoaed Translaion and Inodco dy, 1 5 8 eeanu reads the hnese word for phana as "nove buddhsts rather than nonBuddhsts as emve d D emvle s expanaton and the ontext wtn the text make t qute ear that these are non-Buddhsts here I w foow Demves readng
a Paciiones8 5 Odinay pactiiones aive at qui scence oug focusing ei minds on ei couned beas Tey desoy e obsacle of e aggegaes (skanda), aive eacen, an ene no e rs Dyna sae, wee ey sive o obain te ige knowleges (ab) an in paicula, e magical powes, oug wic ey become te mases of e fout Dyna sae Tougou ese execises e odiny paciione's min as no ohe noion besies e beas emselves ·
[weeas J
b
Paciiones
Te yoga paciione as pesen befe is min e noion of e meis of e Bua, e Dama, an te Saga (budda-darma-saga anusmti) and e meaning of e ou Noble Ts, houg wose blessings e obains e fou oos of ve (kuala mla) In oe wods, e YBS explains ta te diffeence beween e odina mediaion paciione an e yoga pactiione lies pecisely in e fac a a yoga paciione as e abiliy o keep pesen befoe is mind e notion of te meis of e Buda, , Dama, an Saga ogete wi e eing of e Fou Noble Tus 8 Does is mean a yoga is coece wi e pactice of ecollecing e Buda, Dama, Saga8 Since e ex also menions (ealie) a e pacice of ecollecing is o be one wi e iage" of te Buda, oes is inicae a a saue (o paining) mig ave been used as a suppo fo a vizalizaion pacice If so it is paiculaly ineesing ha, ae escibing e accomplisment of e pacice, e so-called Hnayna secion of YBS also coecs is pacice wi a escipion of insig ta souns simila o a Mayna ealizaion of empiness Te Deeanu The Chaper n he Mndane Pah Lakikamrga) in he Srvaabhumi A Trilingal
diin ansi Tibean Chinese) Annaed Tnslain and Indc dy 5 8 Deeanu presents arguments for readng ths as Nove and Yoga master whreas Demve seems to mpy the Non-buddhst and buddhst dstntonthough I may be wrong In any event I have utzed the phrase "ordna prattoners to aommodate both readngs Demve e Yograbhm De Sagharasa 4 7Ths s not aed amaha n the passage but omes wthn at genera dsusson I am not sure what the merts of the Buddha et are It s possbe that ths was a hnese word to ndate marks or sgns but I not nvestgate ths possbt rther wthout hnese
S says ha he yoga praconer realzes ha all angble forms" and hs own body" are dencal" wh empness" lke mk an waer" Lke ceran Mahya schools, he S also noes ha he praconer's physcal body can dsappear compleely a hs pon. Is hs ndcang ha a yoga praconer s o be dsngshed fro ordnary praconers no only hrough hs recollecng he ddha, b also by his reslan realzaon of he empness of hs own fo? Snce hs s he nal realzaon descrbed, one ms ask wheher oga does no speccally mean here he ny of form and empness? Empess ceainly s emphaszed in he S and, accordng o Demvlle, s longes chaper s he chaper on empness A he chaper's concluson, reads Havng realzed ha here s no ! n he elemens skandhs and atanas he yoga praconer rves a he ee mdhis called) he Three Doors of Lberaon: empness, desrelesness, and absence of prtcular characerscs I have examned he Dharma of he ddha's stras in searc of lberaon, he eeal peace The meanng s profond, and he exposon s vas, for hose [praconers] spred by grea compasson 8 9 In order o shaen he inellgence of praconers, I have elaboraely explaned hs [chaper on] empness 90 Alhogh he concep of he Thee Doors of beraon s well aesed n rvakayna exs, s he emphass placed on hs opc ha deseves patcular aenon here
Demvlle Le Yograbhm De Saghrasa 4 0- hs dsusson ohe "form and the vod s addued from a later polem moment n the text but readng the text as a whole the wo polems seem to be wo halves of the same dsusson whh I have merely paraphrased here It s not lear n s nstane that Demvlles "Vod s ndeed a dsusson o f the Mahyna noton of emptness and n fat t probably s not. However ths seton does ndeed resemble a dsusson one mght see n the $ Not knowng the exat Chnese term I have translated Demvlle s "to tale as "great s ne the semant range of the word "totale n Frenh dffers slghtly from "total n Englsh and sne he term "great s ommonly sed for the "absolute dea to whh "totale s eems to be pontng Demvlle Le Yograbhm De Sagharasa 409 hs s my rough translaton om Demvlle s Frenh verson
oe unusual is te fact tt the chapte on eptiness (wich is pat of te ealy so called akaya section) ends with a ese n geat copassion" anothe Mayna tee 9 1 Finally, as noted aboe, this chapte on eptiness is sandwiced between to sections discussing wat see to be abbeiated tese desciptions of isualization pactice stage (entioned boe) Can we conclude fo these ints tat te YBS's usage of te te yoga ad Mahyna conotations? Wy else would it ephasize eptiness (unyat) li it with copassion and also ention (what sees to be a) isionay pactice of ecollecting te Buddha, Daa, and Saga (buddhadharma-
saghnusmti)? Does tis ean that what ost ote scolas hae called a akayna yoga pactice text actually as Mayna eleents? etainly, eptiness, te Tee Doos, eat copassion, and buddhnusmti ae not unnown in akaya liteatue, but can te coplex of these tee togee be consideed icatie of Poto Mahyna? Befoe oing on to exaine te specic type of yoga pactice descibed i te YBS, it igt elp geneally to gain an oeiew of te categoies of buddhnusmti pactice, and specically, to coect this with the eidence of Mahya isionay pactice (cobined wit etoic about eptiness) tat was tanslated into Cinese just a few yeas late
he rst hapter of the text s alled "ssemblage and Dssolutona term assoated generally wth
Mahyna vsualzaton prateseems oddly p laed here at e begnnng of the text Een f t s not partularly onneted to vsualzaton prate here t seems suggests a noton of yo as a proess of unaton
24
The Vaious Foms of Budhnusmti By the second cent . thee had emeged in e Indian Buddhist landscae tee distinct oms of buddhnusmti, which might be (oughly) chaacteized as ,, insiational," 9 2 asiational," and visionay 9 3 The insiational fom of buddhCnusmti actice might be exemlied by those descitions in the anonical Pli souces, whee it is listed as the st of ten ecollections (P anussati, St ansmti) nde the heading of (St dhyCna) Te ten ecollectios ae the Buddha the dhamma, the sagha, vite (la), enunciation
(cCga), he devas, in-beathng and out-beathing (CnCpCna), death (maaa), the bodily costitents (kCyagata), and tanquility (upasama) 94 Although the Pli canon ofes ew detailed descitions of the mehanics of ecollecting the Buddha" fo the most at, the Pli buddhCnumsmti atice seems to have consisted of eectig uon amni Buddha's ten attibutes (adhivacana) fo the sae of otection om fea 95 Late noncanonical Pli souces also conecte this inspiational
of buddhCnusmti actice
to te accumlation of meit nd to the deeloment of access concentation
Karsson Fae to Fae wth the Absent Buddha he Formaton of Budhst Anon Art 62 Karsson states that the Suttanpta and Dhaapada both refer to the bddhnsi prate and are onsdered by many to ome from eary ps of the anon hese foow the nspratona mode hese are my haraterzatons based on what I understand from genera readng and speay from au Harrson n Lokakema et a The Prapanna aadhi ra (Berkeey CA Numata Center 998) 2 In my ontat wth Harrson n 2008 at Asomar he tod me personay that he had revsed hs hnkng on some o f these ponts but he dd not expan what he hange So I w ontnue to utze hs od amework (enspratona aspratona vsonary) here sne t s use and mrrors what others say about the top C Aan Sponberg ad Heen Hardare eds Mareya he Fre Bddha (Cambrdge Cambrdgeshre New York Cambrdge Unversty Press 98 8) Karsson Fae to Fae wth the Absent Buddha he Formaton of Budhst Anon Art 63 Aordng to Karsson the number of reoetons (ansaW vares throughout the Nkyas For a referene to s reoetons see nstane Dgha-nkya (III 250 III280) For ten reoetons see for nstane Aguttara-nkya (30 42) here are ony a few referenes to four or fve reoetns and arsson does not te them Ibd 64 For nstane see Pikasa (DN III5) Vahupaasa (M 37) akkasa (SN I 8 1 9) Karsson has found one referene to mentay seeg the Buddha fae to fae but ths was not speay n reaton to bddhnsi prate and seems more the exepton that proves the rue 5
(upacasamdh) ut they so sw it s unle to led prctitioner directly to the development of te jhna stes 9 In oter wods, ts fo of buddhnusmt prctice clmed the mind nd inspired the prctitioner However, since it did no puort to cuse nything lie n ctul meetng with the ymuni Buddh, i might e crcterized s merely inspirtionl" exercise The aspatonal fo of buddhnusmt prcice might e exemplied y descripons om he lrger nd smller Sukhatha-sta nd the soclled
Amtyudhyna-sa These sas descre he compssionte ction of the foer Bodhisttv Dhmr nd sow te fthl he wy to rerth in Sht, the ,, glorious Buddheld of he Buddh i itys 9 7 Here, Buddh Ait is considered o e pesently eistent Buddh, ut in oder for the prctitoner to meet
, he must cll him to nd" (anusmt) nd cively aspe to e reo in his Budd eld, Suv 99 Throgh this prctice, hen Buddh th does pper to the prctitoner, tis ppernce is depicted s ctul event, ting plce (necessrily) t the our of deth nd folloed y reirt in Shvti " In other ords, lthough Amit is presently exisent in Buddheld, he is not presenly ccessile in the umn world Thus, this fo of buddhnusmt cn e clled spirtionl, ecuse the prctitioer c ctully meet te Buddh t det. Since this spirtionl buddhnusmt implies specic soteric results different om ose
Davd Donad Drewes Mahyna Sas and her Preahers Rethnng the Natre of a Regous
Tradton (PhD Unversty of Vrgna 006), 4 7 Pau Harrson Buddhusmt n the Pratutpana-Buddha-Samuhvasthta-Samdh-Stra Joal ondian Phlosophy 6 (978) Ibd 8 In ths prate the appearane of tbha s not nderstood s beng "produed by the ansi athogh t s dep endent upon the fath perfoane of that at Ibd 3 0 Ibd 8 26
connecte with the nspatonal type of uddhnusm, it cn be distingished from tht fo The vsona fo of buddhnusmt prtice might be best exemplie by te escriptions in the Prayuanna-buddha-s!mukha-avasthta-samdhstra ("Sa on
the Medtaton oDrect ncounter wth the Buddhas o the Present): (PS) In the introuction to his trnsltion of this stra, Pul Hrrison istinguishes it from the erly
stras often ssocite lter with the Pure n sects syin The object of this clling to min" or visuliztion my ccorinly be ll or ny of the myri Buhs of the present n lthough the text of the PraS mentions Amitbh by ne he is merely duce s n exmple s the Buh of the present par excellence The prctitioner of the medittion might just s well visulize the Budh of the est Ak$obhy in his buheld of Abrti In other wors Hrison explns tht prctitioner c obtin visions" of ny or ll of the Buhs of the present" n these re ll considere vli perceptions " Becuse these visions re explined in conection with the octrine of emptiness (unyat), they re lso consiered empty" t the sme tme. Hence lthough this te of
buddhnusmt is lso spirtionl," it might be better chrcterize s vsona becuse it is oriente towrs visionry encounters with emp Buhs (n their Dh) in both the present n the uture Since this form of buddhnusmt represents rther soteric shi om the inspirtionl type of buddhnusmt, visionry
buddhnusmt is oen unerstoo s Mhyn prctice In fct lthough the PraS ws trnslte into Chinese in 1 9 CE. ison goes her in syin tht the PrS description of buddhnusmt foreshows oe of the nmentl principles of te Ibd 3 Aer readng an earer draft of ths paper Jose Cabezon proposed another sheme for assfyng these
prates e ntonay (n terms of what they get you) and metaphysay (n terms of the ontooga stats of the thng you eventuay enounter (rea as opposed to empt buddhas)
' deiy-yoga egarded as ical of Vaya o Tanic Buddism" 3 In oer wods,
aloug is buddhnusmt is ceainly disinguisable fom Vaaynas deiy-yoga, bo mig be descibed as a pocess of unicaion n ode o acieve some noion of esulan uniy" Tus, aloug i is f om clea ow ese ee diffeen os of
buddhnusmt pacice developed and ow a developmen specically mig elae (o no) o e so-called synesis of usan and yog in e Matr Upanad o o e conex of e SB yoga pacice, i appeas a only e aspratonal and vsona foms of buddhnusmt involved pocess of nicaion"; weeas e solely
nspratonal e lacked e aspiaion o acally mee a budda or o acieve any so of uniy" wi im 4 Futeoe, since ee is evidence a ealy yoga paciiones paciced a similar visionay o f hnt and wee acul called yogcras (in Pli souces, yogvacra),
i Eems a e BS's menion of ecollecing e
s mage" is signic, becase i pons o e soeiological conex in wic e BS was wrien Since e buddhnusmt pracice is only menioned n connecton wth e pacices descibed in e BS, i is quie clear a e BS is no a ex abou"
Harrson Buddhsmt n the Pratyuanna-Buddha-Samukhasthta-Samdh-Stra 3 Cf he nspratonal model o fbuddhnusmt was a subset of the other two In other words the nspratonal aspet was ndeed onneted wth both the aspratonal and vsonary but the vsonary and spratonal were not nluded n e nspratonal See YBS translaton below "If the yocr, n h s hetage or n a solated plae suddenly oneves a fear tht auses hs body har and lothes to rase up he should brng to mnd the exellene of the athgatas merts hs mage the Dharma an the Sagha Although ths mght be taken as suggestng that the YBS s workng wth an nspratonal model of nsmi for the sake of proteton ths nspratonal aspet was ndeed norporated nto the sonary model By the 5 entry Buddhaghosa even makes ths onneton See for nstaneBuddhaghosa and amol The h orcion isddhim 22 -2 Also n the Pl anon there s menton of vsualzaton of orpses n the bhbhvn prate and of the Buddha reatng all the other Buddhas of the past around hmsel (Dr Sah Shaw personal ommunaton) And the mst Pl tradton of the yovcr were qute onneted wth smlar Mahyna tpe vsualzaton prate See Deter S hlnglof in Bddhisisches Yolehrbch 2 vols S anskrttexte Aus Den urfannden 7-7a (Berln Akademe Verlag 964)
28
buddhnusmti Noneeless, bsed on conexul edence (below), I would gue tt een e bef menon of buddhnusmti poides n mpoan clue fo undesndng e usge o e e yoga n te YBS nd fo e-ccezng s tex s pooMyn In oe wods, I
no gung yoga mens buddhnusmti o
becomng un" w budd Re, I m suggesng yoga n e BS ws poces by wc one eneed udds elm (lso clled te domn of e Budda) n encouneed e qules of bud Stll, one mg s f s ely Ma pacce ws cully pcced b yoga pcones n e cenu, en wy dd Sgo no nsle y exs on sulzon (o on empnes) nto Cnese long w i 07
s queson s confounded so nd wll cetnly no be
nsweed decsely ee owee, some lg
sd upon e ssue by
consdeng some of e contexl eden uounng e YBS
The Praconers of Yoga
1 . G en eral his torical
Accodng o Buddbd's 5 centu C so of te Y ogc, e pcce of
yoga seces bc to Upgup
(3 rd cen B.CE)
Buddbd sys t, e e
ge sagha scsm, ognl goup of yoga pcones ogcra) spl no e
06 07 The ter ours n th A�ta (see for nstane Mtra 92), sne the PraS s ony avaabe to
e n transaton I annot pont to exat usages of the ter oga wthn that text Sne the hnese term ao was use n arha transatons to mean ether oga or bodi or rga an sne Harrson proves a footnote that suggests hs he transate ao ost oen as t seems po ssbe that the term oga ght have been nude among the any varous referenes to "Way n Harrson s transaton I hope to ver ths pont wth hm n te tre f I get a hane See Lokakema et a Te Praaa aadi ra 609 9
diffeent scools, each of whc develope its own yga ext O Some scolas ae disinclined to accept tese aspects of Buddabadas istoy And, ceainly, te attibution of te yga pactice tadition to the seminal gue of Upagupta sould not be taken too seiously Howeve, it appeas om te catalogue evidence tat Buddabadas own teace Buddasena compiled a Ygcrbhmi (BB) tat was 0 tanslated into Cinese in te 3 centuy. 9 Toug we do not ave tis o te ote texts tat Buddabada mentioned, we do ave nowledge of t BS te BB and te B, ence te idea of two ote B texts seems at least plausible Altoug te none of tese Ygcrabhmi texts appeas to ave discussed bddhnmti, Buddabada is well own to ave been a pactitione of bddhnmti. Futemoe, is notion of an ealy split amon yga pactitiones is quite plausible, esecially if tese textsamely, te SB, B, ae (but elated) evolutiona stes of yga texts
e tee of ve diffeent
Moeove, tee ae the late legends of Tibetan and Cinese tadition of te YB, wic geneally asset tat Asaga founded te so-called ogca pilosopical scool based on texts evealed to by te te Buddha Maiteya in Tu�ita eaven ete Asaga o Maiteya had anyting to do wit te founding of te ogca pilosopical scool, te idea tat Asaga (o
auto/compile) eceived tese
texts in a vision fom Maiteya afte a long yga eteat is not tat fa fetced Fom at 08 Lamott Hiso ofInian Bddhism: From he Origins o he Saka ra 595.amotte argues that
uddhabhadra s not to be beeved sne the text names he mentons are not a yoga texts However om hs omments t seems that Lamottes dea of a yoga text was too mted. He dd not beeve that Mahvibhsa oud have been a ogcra text. However t mght wel have been onsdered so n eary tmes, partuary sne the Mahvibhsasra mentons yogas frequenty wth respet Further researh nto these fve texts woud hep ar ths pont 09 Demve Le Yograbhm De Sagharasa 395 . 1 0 Ib 382 Further researh of ths pont s needed to determne the text names and detas ndated n uddhabhadras hstory 30
les e md ceny onwrds e Myn porons of e YB (ued o Asg) seemed o e ed n nd round Norwes re were Asg led 2 So weer or no e YB s scred o Asg, Mrey or someone else, s lkely h e compler srg om preexsng Norwes mleu of erly yog prconers" gcra), wo presered he B d compled 3 I order o undersnd s mleu eer we wll now exmne e edence for n erly group of prconers w soerology cenered round prculr yga of e proess of ucon" nd ceng e esuln uny" w e e Budd Mrey Aloug s erly noon of resuln un" w Budd Mrey ws no e sme s of e ler Myn oon of ecomng Budd, does ndeed seem o ve een prooMhy noon of meeting uddh drecly roug medon
2.
Prconers o Pcce Buddusm Dreced In s 1932 sudy hin hi Fnbet t npn Fnbet itta vna
vikaa and mlavikalpa, Sosen Mymoo sowed , loug ygcra were monls coeced w rous vinaya, ey were geogrpclly concened mosly n Ksmr nd n he suroundng orwes regon, wc (s noed oe) were e res were e YB nd YBS were presered nd pssed down unl e cenry
S
Deleanu, The Chaper on he Mndane Pah akikarga in he Srvakabhi A Trilingal diion ansri Tibean Chinese Annoaed Translaion an Inodco , 5 8 I do not intend to suggest here that Asaga wa the writeropiler of the YB or had anyting to do with the YBS The point here i that the Northwete Maitreya tadition, in general, produed the Yogcrabhi around this tie period Davidon, Buddhist Systes of Transforation rayaParavti/Parvtti aong the Yogra , 23 avidson ites Shsen Miyaoto, Shin, Shiki, Funbetsu to onpon Funbetsu Citta, Via, Vikalpa, and Mla-Vikalpa, h8 Ken 9 no 5 (93 2) Jonathan A. S ilk and adin M Nagao, Fro Mdhyaika to Yoga Joal o/Ineional Associaion 0/ Bddhis dies 2, no ( 99): 24 S il ites Miyaoto, Shin, Shiki, Funbetsu to onpon Funbetsu 31
Deleu h uggete th rtivi were erh the mot ctive ritio" of yg practitioners in Kas hmir.
I Nonetheless, o t he basis of numismatic evidence o m
he 2 ceury vriou itrey coi from Kni�k er) o he bi f Fxi' (39941 4 eyewite ccou of ciet Mirey ttue from the Ku� er i Drin, we ow th their oeriology w wiepre oughout the ohwet Hece, it eem fe o ume h itrey w welletblihe
the
Norhwete cocioue likely i the oeriology evelope there 9 Demiville goe rther to ugget h, begiig erhp erly the eco ceury , tritio of rvivi rctitioer peciclly coecte wih YBS h evelope viiory te of bddhnmti focue o the Buh Mirey Accori o Dvio, o clr migh uer he my
Citta, Vna, Vikalpa, and Mla-Vikalpa, 3 , but notes hat here is a reprinted ersion of the article in hsen Miyamoto, Konon Funbtsu o Kenky Mla-Vikalpa in kas gk Ronshu kgak No Konpon Mondai ed aigusa Mitsuyoshi and Takasaki Jikid Hirakawa Akira, eds (Tokyo hunjsha, 98 5; rrin, Rrin of Miymoto, h osn, Tokiwa Hakase Kanreki Kinen kky Rons, Tokiwa Hakase Kanrki inn kky Rons 93 3 3 53-498 es 3 6-409» . 6 Deleanu, Th Chpr on h Mnn Ph Lakikrg in h Srvkbhui A Trilingal diion nsi Tibn hins Annod Translaion and Inodco dy, 5 8 I ? Jan attier, A F Good Mn Th odhisv Ph According o h Inqi of gr grpripcch A dy and Translion Honolulu Uniersi of Hawaii Press, 2003), 44 l i S Faxian and James Legge, A Rcor ofddhisic Kingdoms ing nAccon by h Chins Monk in ofis Travls in Indi and ylon A 39-) in arch of h ddhis oo ofiscipln (ew York Doer Publications, 99 ), 24-5 Although Faxian's account sggests that te saes ar ancient, there is no way o date hose specic staes to the Ku�a era For an example of oher orhweste, Ku�a era Maitrya sates, see t://wcolumbiaedu/itc/mealac/ritchetrotesdata/ 00_0 99!kushanarmaitreya/maireyaht 9 ilk, Wisom, Comassion, and he earch for Undersanding The ddhist dies Legacy of Gadin M. agao, 24. Cf Miyamoto, hin, hiki, Funbets to Konon Funbetsu Citta, Vijna, Vikalpa, and Mla-Vikalpa ccording to attier, he numismati eidence shows seeral different sellings of Maitreya 20 Daidson, uddhit ystems of Transformation raya-Paratti-Partti among the Yo gcra 2 Ibid, 2 2 . t the ery leas, it might hae starte out "aspirational in th second cenury and become "isionary by the third cenry Demiille, Le Yogcrabhmi D agharasa, 34 Demiille 's argment for saying that agharak�a was a Maitreya dotee, inoles a comlex triangulation been s eral distinct sources and hinges on repors made about agharak�as c orpse as haing been "unbuableexcept erhaps by i own rewhich is a ost-mortem sign of yoga practice attested in Maitreya orented sections of the dhinirocnasura While his argument is intriging, it is not central to my tesis. Furher research 32
reereces o ddhnmi i Mahya as descibig a mediaio ecique origially direced oward obaiig a isio of kyamui 1 2 3 or some oer prese ,, buddha. 1 2 4 Howeer, he Kashmiri Ssidi legeds ell of may gcra masers ig raveled, eiher physically or psycically, o e eae of Tu�ia o iew Maireya i order o receive eacigs or spiriual adice from him 1 2 ad i order o secure a ure rebirh i his domai. Moreoer, e evidece sows ha ese
ygcra o oly ad isios of Mareya hough heir yga, bu also a may 3 cery ogcra masers were said o hae miaculously obaied om Maireya houg heir miaculous powers (ddhipda) a iey of iscios peraiig o
1 2 ord·a, ua s, 1 2 6 or doctre Amog he may early legeds a reached Cia i e laer alf of he
4th
ceury C.E (primarily by meas of he Kasii mol Saghabadra), 1 2 8 e legeds
st of four asmiri yga praciioers (who lied i he 1 oug 3 ceuries CE ) were recorded by e Ciese maser Dao-a. hese agiographies, he Sasidi
would be required to dec ide whether Demiille is correct about agharaka being a deotee of Maitreya. For now, I will follow Demiille 3 Daidson, Buddhist ystems of ransformation rayaParatti/Parti among the Y ogca, 0. 4 Ibid, 9 5 Ibid, . Italics for ex are my own and are added for emphasis . C P aul Harrison, Buddhism A Religion of Reelation aer All? , Ne 34, no. ( 98) 6-3 Harrison cites Gombrich as obsering hat ere are some Buddhists today who beliee that there hae been no arhats since the time of the Buddha, because it is only through direct contact with a Buddha that one can be freed. I would be interesting to inestigate te lineage histories of these Buddhists (who are deotees of Maitreya) t see what connection they might hae, if any, to the early Yogcras Daidson, Buddhist ystems of ransfoation raya-Parat-Partti among the Yogca, 0 7 Ibid, 3 9 Demiille, Le Yogcrabhmi De agharasa, 364-6. Although ao-ans preface to the Yog3crabhi writen in 384 C apparently reports an oral adition that he purorts to hae obtained from the Kashmiri monk anghabhadra, Demiille raises questions conceing this monk' s identi in relation to other reports of anghabhadra Also, Demiille rightly questions what parts of the agiography of angharaka should be taken as historic. 33
masesVasia, Maiey, Sagaasa, 1 2 and Daaawee all declaed as bdhiattva w ad ascended Tu�ia eaven and wee waiing in line ake ei bits as ue Buddas 1 30 Aside m ese ealy ygca, e 4 cenuy Kasi mase Buddabada we f is Yga eace Buddasenas accmlisen as well as is wn visi Tu�ia d is ataien f e sage f a nneue 3 Even Cinese mases w ad aveled Kasmi ld f ei wn visinay exeiences Daan msel (a cnema f Budabada) claimed ave esnally saised is dubs abu dcine by ayig" Maieya 1 3 2 And Ciyen, ane Cinese discile f Buddasena, ee aving eceived aswe a quesin e se a Kasii ahat nly ae a ahat ad eneed amdhi, aveled Tu�ia, and cnsuled wi Maieya 1 33 Is i ssible a e leged abu Asaga culd ave sng fm is mileu? 1 34 Was e Maiti Upaniad (als nwn as e Maitaa Upania elaed is milieu as well? 1 3 5 Hw fa back es e Maieya cul g? Demiville esens a nuanced and cnvincing agmen f wy ese legeds (wen aken wi e cicumsanial evience) indicae a e visinay
bddhnmti wads Maieya seces back (a leas) e Ku�a mase
Etienne amotte amdhinirmocan r Lxpicion Ds Mysrs (Louain ibliothque ational 935) 8506 Demiille 95 #6@34390-5} Demiille e Yogcrabhmi De agharasa 362 8-8 According to Demiille uddhasena as the author of another Yogcrbhmi eatise usualy attributed to Dharmasrta Daidson uddhist ystems of Transformation: raya-Parati-Parti among the Yogcra Ibid We do not need to answer this denitiely as his authorshi is not art of the argument of this paper The Y has a long se ction on deelopment of loing kindness practice miri Although this is not nusual for early buddhist ractice or the texts that describe them it might be worth noting the interesting emological connections beteen the words Maii, Mairy, and Miry 34
aharaa (he presumed riercmpier f he B
3 wever even i we d n
aree wih Demivle's armen ha ahara�a himse praciced a visionary form f bddhnmti direced a Mareya, Demvlle's evdece suess ha many similarly early yoga masers cnneced wih YB dd ideed enae in his pracice ince he A{a uses he word yoca (and yin and since even he Pl version of he
Milindapaha cains (207 ccureces o he wrd yogacara
3
Was his ra
relaed ya praconers By he end f e 3 cenury, since acual Mahyna
ra als bean o be appended he YB and her yoga pracice exs in Chna, we mus ask weher or n hs ccued in India as well since hese exs ranslaors were mainly frm he Norhwes and were cneced wih bddhnmti pracce. 3 his communy f yogcra ha a n prucn s se very Mahya ra? The answer such a quesn mh be suh hruh Myna tr hemselves. Fr nsance, m he 1 79 C.E Mahyna tra ranslans f ka�ema, we see several noable early menins f yoga and varus uressuch as Mareya, Manjuri, k�bhya and mbha
I he case f sme tra, like he
Aa, we see mre han ne f hese buddhbdhsaa names menioned. Many scholars have undersod he occurrence f hese buddhabohisava names as demnsran a Mahya serilcal shi Can hey also be cneced wih he pracice f visiary yoga Can hese ra be cnneced wih he c ies f
However, his argument is too c omplex to be recapitulated here Personal communication from Dr ance Cousins It has been suggested by seeral scholars that ogvc is the Pli ersion of the ogcr. Dr Cousins has also said that many of these references come from some from the o ldest parts of tis sutta uddhasena, the translator of the Y 3 00 C.E was himself a Kashmi who was a famous Yogcra with a well documented conne ction to buddhnusti It seems quite possible that he, being Indian and well known, was not the only Indian to see is Mahyna appendi practice as permissible. ee Demiille, e Yogcrabhmi De agharasa, 396 35
early yga praiioners? eiille nos ha he Aa tranlaed by Lokak�ema als he rs haper Tch an tang ki t, whih (emiille says) ould ranslae
Ygcrara. Alhough Demiille says ha his was merly he onenion for ll laer Chinese ranslaions of he Aa s rs haper (alled arvkarajat in India), i seems worh poining ou ha his assoiaion migh no hae been aidenal. In fa, he A#a iself refers o yga in he onex of ygcra 1 3 9 And, as menioned aboe, he PraS (anoher ex anslaed by he Northwese base Lokak�ema in 1 79 E.) menios isualiaion of rious Buddhas ough whom one reeies eahings, whih should be propounded o ohers Alhough i is lear ha he word yga mean many hings in many plaes, we migh ask wheher in Kashmir i did no ome o ean speially meeing wih aireya (or perhaps anoher deiy) an reeiing some knowledge ha ould e propounded o ohers? If so, i possible ha he praies desribed in his YBS ex represened yoga in he sense of a proess of uniaion" bu ha he resulan uni" qa bddhnmti praie would hae been desribed elsewhere in some sor of esoeri ex or isualiaion ra? In fa, he mpahnatra whih was ranslaed ino Chinese (in e
4h
enry?), inludes a seion on bddhnmti , ih is ounear, e Pli
Satipatthnatta (50 BC.E) 1 40 makes no menion of i a all. 1 4 1 Sine his tra was oeed wih he Norhe Sarsidin adiion, i possible ha a he e of wriing he YBS, he Sarsidin riers onsidered he bddhnmti a relaed praie o be done side by side bu disussed separaely? Sine YBS merely makes
ilk and agao From dhyamika to Yogca chopen has suggested tat this date be understood as merely a terminus quo for the writing of the li stras Vesna Wallace has informed me that the Chinese ersion of Sups/hn-s matches other extant sanskrit ersions and is not unusual in this regard
36
mention of visionary bddhmti in te context of the mpahna qa yoga it oes not explin its practie in etail Can we infer that bddhnmti was initially an important but not central p of yga qa unication but ony late (perhaps in the 4 century) becae ofcially inclue witn the iet iscssion of the other t tra ?142 mpah ana l Wether or not these questions an be answee it oes seem that a lage numbe of Mayna tra can best be unerstoo as eriving from meitative expeience. inee the tra see to be a later tempt to so ou te tra otinal implications into a unie Mhyna soterology Woul it not be worthwile then pehaps to re-evaluate the notion tat ayna ieas were formulate n sprea simply troug tra an their statements? In fact oes it not seem likely that visionary yga (as escibe above n sometimes ning expression n stic literature like te BS) was a wellspring fro which owe the inspiration fo a nue of extene (vaiplya) Mahyna tra Shoul ese socalle rvakayna practe texts tanslte b Shigao be re-eaine fo clues of poto-Mahya an ealy ahyna octinal evelopments? Conclusion
any speulative theories coul be formulate in esponse to te many questions pose bove However since this paper ws wrtten in oer to poblematize te usage of the term yga in YBS an to aise questions about the text's haracterization as It s curous that uddhaghosa who s now seen by l scholars as hang ncorporated many non canoncal teachngs nto hs Visddhimgg (5 century) ncludes "dety recollecton practce as one of sx recollectons as he inuence by the yogca tradton The Mahyna of course classfes ts own slrs as falng wthn the category of the extended (ipy) and regards anythng well sad (sbhit) as Dharma 37
vaana, I will not attet such a seculative naative hee onetheless, based on the evience esented above, it oes see lil at, although the te was inee a geneal ter to efe to eitation an although its usage was not esticted to a specic doctine o eligious actitione, was oe than just a chance te aplie to eitation in the YBS athe, it sees to have been use to efe to specic pactitiones in te Nohwest to inicate a paicula notion of eitation, one which contained potoahya eleents If we povisionall accet Buddhabhada' s descition o fthe oiginal schis into ve ogca counities, scholas ight be able to explain how so any ogca os cae to be sinle toughout the Nothwest an China and how so iffeent visionay pactices of bddhmti (pehaps beginning befoe the coon ea with bddhnmti to aitea) cae to develop aound so an iffeent budha gres 44 Futheoe, alough scholas have peviosl labeled the YBS, and all othe actice texts tanslate b Paan A Shigao, as staightfoad vaaa texts, 45 these scholas have not adequatel explaned how e ahna tra, the PaS an the coul have been translate onl thit eas late by the Scthian Loaea o how the st chapte of the cae to be calle Y ogcasta (instea of )theeb establishing a eceent fo subsequent tanslatos, ost I hae not addred here the o repeated idea that guna somehow found the Prjprmit strs in te outh brought hem northward and in this way began the ahyna. Although texal statements regarding the southe origin of Prjprmit are not to be taken at face alue still any arguments for an original role being play by orthweste yogcas would hae to take tis into accoun uch explanations might be possible in a monograph but the scop e of this paper is not meant to suggest a source for Mahya ss Furermore there has been little consideration of other non-brahmanic yoga traditions suc as J ainism The eidence from these could easiy reeal incoect assumptions taken for granted in this paper Most scholars of An higao hae assumed this rakayna afliation for some time but recently so me hae become more open to the idea that he was connected with Mahyna in some way cf Harrison and amabe http: //wwiiasnl/iiasn2egiona1 2CEAE05 html 38
f wm sm t av bn assciatd wt t nrtwst gcra miu discussd ab T idnc prsntd b bgs us t ustin ur dxgrapica assumptins. atvr rasns t YBS transatr, A Siga, migt av ad fr nt transating t Maa stras it igt b wr rxaminng t tr ar txts tat transatd, i t YBS, t s wtr ts txts as ctain prt-Mana mnts. If ts an f ts tr txts prsnt r cus f t advnt and usag f t trm yoga it mgt p rfrm t rsarc and rn t istrica naati rgarding t mans b wic t ar Mayna mvmnt dpd In tr wrds, w migt d vidnc tat a gcra" xistd initia within utward rvaana mius but tug a diffrnt cncptin f mditatin as a prcss f unicatin" (ratr an as a wa f discipining f snss) is dscndnts av ris t a si in stigica fcus tat vntay d t Maa ida f bcming a budda
39
Appendix
h followng summr of the YBS s nten rfrnc for: 46 (1) th overll structur of the YBS tough ts chptr ttls n brf ccompng nots (2 th contt usg of th term yga (3 othr contnt suounng th trl ct n th bo of ths ppr, whch mght b ntrstng to som rrs but whch coul not b rss n tl wthn the bod of th ppr or th footnots 4
of th h Fv Snhs Chptr 1 - Assmblg n ssoluton 4
4 The following is not a complete ransla f but ather a rnslation of the Chapter titles and a
few releant highlights only onetheless it might seem odd and unscholarly to present here an engsh translaton of a French translation of a Chinese anslation o f a Parthian text that was presemably a ranslation from and Indian prakrit original Also for the purposes of this master' s thesis some might wonder wheher this inclusion might be excessie From my perspecte howeer I hae already ranslated these sections for my own use it would be a shame not to at least make that aaiable fo the interested readers who either cannot read French or who are interested in the highlights but not willing to s through Demiille's large and complex work for a more thorough understandng of the text If any actually hae at leel of interest and abili to read French I songl recommen reading Demiille' s excellent ranslation along wit his stdy of the text In fact I hope tis ranslation encourages an appeite to do so 47 Demille Le Yogcabhmi De agharasa 39 7-435. Quotation marks indicate direct ranslation of Demille as oppos ed to summay oweer my own additions for the sake of clari are bracketed I ade this prelimina english ranslation from Paul Demil le's French translation o f Dharmara�a' s Chinese ranslation in order to sere e purpose of proiding non-French reading readers wit a basic oeiew of the o ldest sections of e text Ths summary primarily draws important excerpts from Demiille's ranslation All sentences that occur within the quotation maks are my attempt at a literal translaton Any sentences outsie the quotation marks I hae merely summarized in my own words based on Demiille' s comments Only the headings of the rst fie chapters (which are ather basic) and the nal three chapters (which correlate to later Mahyna addtions) were tanslated but few f any of the contents hae been anslated (for now) The chapter headings next to the c hapter numbers are om the original text; those section heading center on the page are my ownadded for clarity Following this footnote the rest of the text will hae intext parentheticals to mark partilar page locatons when important oweer unless I indcate that I hae included a "note om Demiille eerything in this summary has been drawn from Demille' s acal translation 4 Demiille suggests the sanskrit for this term is yvyy and gies a long and interesting note on the terms translation into Chinese and its relationship to prajpamit usage Ultimately he says he does not understand why it s being used here ore research would be needed to analyze its usage here One possible connecton might be found n uddhaghosa who mentions a appearing and anshing n the cntext of supeormal powers seeral times ee for instanceuddhaghosa and amoli The th of uction: Visuddhigg, 386 40
yogcra [fr whom thr is] th practic of cultivatio 4 Th [gnra] dnition , and th xrciss. 5
h dnition of yogcabhmi that which th practitionr of oga practics, it is th ground of th practitionr. Chaptr 2 - Th Origin ofth Fiv Sandhas" Chaptr 3 - Th charactristics of th Fiv Sandhas" Chaptr 4 - Discriminating th Fiv Sandhas" Chaptr 5 - Constiting t Fiv Sandhas" Th Chaptr 6 - Maitr' hrough rcting angr, th oga practitionr must cutivat th mind of oving indnss (Maitr-citta) Maitr dos not nd be oly vrba or mnta . . th divrs practics of M n wch th yogcra must mditat ar xpaind in pros (402 Chaptr 7 Elminating Far" f th yogcra, in is hitag or in an isoatd pac, suddn concivs a far that auss his bod hair and coths to rais up, h shoud bring to ind th xcnc of th tathgata' s mrits, is iag, th Dharma and th Sangha. H shoud rct on th antidots and prohibitions. H shoud comprhnd mptinss distinct. H shoud low th six dhtus and th twv nidnas H shoud cutivat compassion. Evn ifh is [ aca] ovpowrd [b somthing], h wi no longr far thos things haptr 8 Discriminating th charactristics" Th cassications of ogaaras, according to thir cutivation of th stags of oga practitionrs (1) of th bod, without th mind foowng (2 of th mind, without th bod foowng (3 of bod and mind togthr . Th third catgor is t on iproachab on. Th simutanous oining oga) of bod d mind" consists of th folowing th bod is satd straight, but th mind is not at a sac th sns facutis ar pacid ita, th do not mov xta anmor to ob th pa of causs ad conditions; th bod and spirit ar oind indstructib, qua, and Demiille does not elaborate on this word presumably he is referring to bhn
J Demiille explains in the fooote at tis is a bahurii meaning yoga practitioner. Aside om is
explanation the terms shows up throughout the text meaning "practitioner of yoga. 41
dntcally; thy a n pft mutal ospondnc" In ths way on as apdly n Na." (m 404 mll nots that th Chns tm tanslatd as mual ospondnc" (sang ying) s th qualnt of th lat usag of th tm yoga that mant th thnqus of body" as muh as t mans th mnd (Dm 404 n8). Chapt 9 ntal Effots" Txt xplans that on dlops th pop mnd by tamng t though th Fo Foundatons of Mndlnss" (smupasthna) Chapt 1 0 odng staks" Th txt xplans th fou mstaks as tang "(1 th mpannt fo pnt (2 pan fo plasu () nonslf fo slf and (4 th mpt fo th al 5 Th yoga guads aganst ths nd mdtats nstad upon th ndamntal nxstn of all (pmann t.). ognzs ndd tat h hmslf s apabl o obtanng th ou uts of th sam nt up tough th arhat] d th qualty of Buddha" (405 {Not I a not su what th abo phras th qualty o Budha ms h no what t tanslats fom Chns o Sanst} Chapt 1 1 Undstndng Nousmnt" h chapt suggsts that a patton not oat o sta to dath hapt 12 astng th Snss" hs hapt xplans that th yoga patton must tam th snss pnt thm om ollowng th sns objts and fo thm to f thy wand It was that som pacttons mght b pmatly] fold (by th waknd stat of th faults) to tng that thy h obtand perfection oyoga at ths pont and hn, lax th mnds lttng thm wand among th objts of th snss ." hapt 1 Tol" h txt xplans how th patton tolats aous foms of ha by mdtatng on t mptnss. hapt 14 noung Ngat ton"
Demiville notes tat is forh mistake is usually taking impure fo pure. Demiville suggests tat the term tao-t in tis context can als o mean the Pat (mrga) or basically
pramit (perfection)
42
If during hi practic th practitionr i vicim to any ody matratmnt, h mditat on th upruo natr of a nam and orm (nmarpa) th bating and th batr ar quay nonxitnt Liwi, agr and th objct of on angr ar quay nnxitnt H guar mf againt any angr or grdg Byond that, h would nvr avng himf toward any of hi nmi h wou not ta rvng on rpnt, cntipd, bug an inct who mot him xtay, nor th on hund a four in and ighty [diction] 53 who tont him intay "
Chaptr 1 5 Th Divin Ey that a" Th chaptr ta by xpaining ow on protct againt pin 54 wah your hand an fac, in orr to ta on' mind, [and] wa around, adjut your at, tc" thi of approachig ath, and th tormnt of ara" oo toward th fo d 55 to th tar " thn ontatn, and bng on H mditat on ight unti th point at which it iuinat hi mind, vn whn hi y ar co In thi way, h wi obtain th Divin y"who viion bcom qua [to th light?], 5 6 trancn al itanc, arriv at th havn of th Sudhva god, covr th v birth and th ntir trichiiocom H raiz th divin y " 5 (Not Dmivi add hr that th imaginary hotque) mditaion prpar on for th divin y which i obtaind at th tag of th dhna) Chaptr 1 6 Th Divin Ear" Thi ction a that th highr nowdg (abh) of th ivin ar i producd comptly natraly foowing ar th production of th Divin Ejut a, on, whi arching for on traur, d anothr" Hr th vr compar th taching on th Divin Ear to a good drug" prcrib by a octor The word es in Demiille's anslation is strange It means "towards so I hae translated it as directions Whateer is means Demiille' s notes that the enmeration of these "80 es" is retrieable rom Lin Li-koang p 0 n3 Demiille smmarized hese three sentences in a differen order Though I hae no ability at this point o check he order in the Chinese ersion he logic o f e s ection seems to ollow common practice logic ie rst deal with physical then motiation then mental objects ie "walk around adjst our sea etc en "think of death hen "lo ok to the for orientations etc It woul take rther stdy to eri my hnch on the organization of this passage Demiille translates as "contemplate bt explains elsewhere tha his refers o vipyn practice This could be related to what ddhaghosa describes ligh perception and bliss perception as conascent with adept s consciosnes s ee uddhaghosa and amoli he th uction Visddhimgg, 400 ddhaghos writing on the diine eye describes light perception as a means for reaching brahm's realm "Remaining here and extending light he sees the isible form of rahm Ibid 399 ee ppendix where Chapter 22, in he last paragraph states "throgh practice to he heaen o f rahm and te palace of ddhsa
Chapter 1 7 The remembrac f pas livs" B grace f the Divine e the practitiner has e visin f his past lives Chapter 1 8 The nwlege fthe thughts f thers" This hgher nwlege is euall cnnecte t the Divine ee" a ne meitates upn the births gat) f animals a pretas" (408. Chapter 19 The hells" The meditatin n the hells an the acts which lea ne t be reb there The circumsttial escriptin f the eight great hells ht an f sme f the sixteen neighbring hells cecte t each f tese" (408 This seems t be the last f ve higher lwleges" ther eminer Chapter 20 ncuragement tws cntentment" If the g practitiner has thughts f weaness he must remin himself that he has alrea btane the avantages e he has avie te eight ifculties met a Buha wrshippe the three jewels He has realize the absence f sex brahmacaa) e twars the pat an sn he will be a sn f the Dharma-ng rive at the cit f a etc The cntentment he receives m these bservatins enurages him t persevere" (408. The Practice Chapter 2 1 Practicing emptiness" While meitating n versal emptiness ne etaches frm the ntin f me'" The ext tells the str f a clwn grieving his mther wh must respn t the call f the ng a perfrm jests n can In the en he frgets his srrw In te same wa the ga pracitiner b jining s min wi emptness frgets his me" in the en" The belief in a me ' is ue t the belief in a b One eliminates his belief b meitating n the unrealit f the b that is ntng but an aggregatin f the six elements " Here the text explains the inteal n exeal elements at length Having realize that there is n me' in te elements skanhas an ataas te ga practitiner arrives at the tee samhis alle the Tee Drs f Liberatin emptiness absence f wish an absence f particular chracteristics I have exmine the Dhama f the Buha's sas in serch fliberatin the eteal peace The mening is prfun an the expsitin is vast fr he are inspire
44
158 bY great compa I orer to sae te itelligc of practiters, I ave elaborately explaie tis [capter o] emptiess Capter 22 Te Grous of agical Power" T yogcra obtais te rus of miraculous power, rst toug uiescece (amatha) te toug cotemplatio (vpaana) te i te reverse seuece" Deitios Te Detio of amata Te is xe, immobile, witout istractio or egligece " Te Ditio ofVipayaa followig te uiescece, te mi cotemplates te tre aa, examies wat tere is a sees te ametal oexistece" amata is illustrate by compaso to t buyer of gol wo, avig see te gol, oes ot iscuss ay of its ualities Vipayaa is illustrate by compariso to te buyer wo examies te gol, istiguises its coutry of origi, te title, te auticity, t value " O R aoter exaple is amata is like t vester we e grabs stalks wit is le a, wile ipayaa is like te act of cuttig [tem] wit a sicle i is rigt a" ata is stetic euipoise (wit eyes close or ope) upo te a seleto witi its esemble; Vipaya is te etaile rectio po eac of its parts " Te eto For obtaiig uiesciece, tere ar two pricipl meas (1) te cotemplatio of te impure a (2 te calculate cotrol of te breat, ialig a ealig Witi tis captr, oly te rst of tese proceures will be treate [Te oter, i e breat practice wil be scribe i great etail i four subseuet capters] st amata
te
Tis meto is describe ere i etal as basically ispectig te caaver i a cemetery, te ietiig te livig boy wit t corpse (st oes ow boy, te oters boies) so tat oe sees [corpses] cotiuously a veryere as all te currets of water go towar te sea I tis way, oe arrivs at uiescece" Te rsults of tis
te
amata
58 ot knowing the exact Chinese term, I hae translated Demiille' s "totale as "great since the
semantic range of the word "totale in French differs slighly from "total in English and since the term "great is comonly used for e "absolute idea to which "totale seems to be pointing 45
"From this quiescence, the rst dhna stt, characterized b (a) the eination of the ve obstructions (nivarana) and the ve merits (dharma) [necessar to practice] (b) te absence of al thought, esire, negative harmas (c) the concentration of the min rmly
xed in calm, joy, etc The non-buddhists are ab to achieve is Dhna state, but tey are subject to eaks (i.e. faing down) The non-buddhis Sages (r�i) who have suppress their desire and persist indefnitey in this dhyina state are sti not able to "enter into the mansion." They are not the same as the disciples of Buddha because their manner of culivating this dh yina stte is different. The tree other dhya states are asiy
ataine ollowing the st, which ie puling on a bow is aruous at the beginning."
The oga practitioner can inee obtain the groun o mraculous powers Towars this en, e practices st the contempation o the voi or o space. 5 Tis consists o seeing the voi everwhere in the various parts an articulations o the bo that appear lie a bag The notion o tangibe orm, ie. rpa, is elminate b that o the voi or at east, i one es continue to see the bo, one no longer experiences an attacent to it whatsoever). One is ee to see or not to see the bo an also ree to see or not see he voi. The sight o the bo an at o the voi become interchangeabe Bo an min are not more than ne", ie water mixe with mil, the become ientica, equa The ogcra, ang is wish, mental eevates is bo above his seat, while concentrating his thoughts on space, ie a baance that is suspene when the two sies are equaize ith equa weigts In ts wa, e evitates to the height o one t measure, then a sesame see, then a large pea, jujube it, ten, through practice, to the heaven o Bra an the paace o uvsa t the point where Mout Sumeru itse is no longer obstace, he enters to the sun witout a passagewa exits witout a hole, as though it were water He circes tough the air in the o orientations He emits re rom the top o his b an water rom the bottom, or the reverse His hair olices are resplenent with mutiple raiances . He can mutip his bo moh into an sor o ima ithin the moment o one thougt, e traves the whoe omain o Buha rountrip. Suc are the mracles that aow the realization o the grouns o magical power These grouns are the resut o the our Dhna states, which themseves resut om the contempation o te impure an te counting o breaths." Dem 4 1 1 1 2 Chapter 23 Controe Counting o the Breat" How the irst
the
coects with te
o
Here, for K ong hui kong, Demville uses the term vide and notes, n this spefi ontext, it means one of the akasampatti Whereas elsewhee, he uses the term la vauit emptiness) for Hng k'ong, whih he sugests s the equvalent for unya-ary S ee Demiville, e Yograbhmi De Sagharasa, 408n6, 10n3 60 Demvlle reads Hn k ong as unyat-ary and translates it as "Pratiquer la vauit hne, my translation ontemplating emptiness This term differs from the Chinese term for La Vide Se e Ibd : 408 46
Snghrk� rst xplins how th yog
must kp his min st on librtion
Th yog prctitionr must mitt on th following qustions ht is th rst Dhyna stt without ling n wht os on ll th iscipl of th Bhgvt If his Dhyna stt posssss lks h will hv to s to himslf: I hv obtin t rst Dhyna stt but I prctic thm with lks I coul b bo into Brhm' s hvn but th mrit on ccumults up thr is miniscu Upon my th I will fll gin ito hll or mong th pretas, th nimls or th humns Bih in Brhm' s hvn will not sv m from rbirth in th lowr rlms I will rmin comon profn prson bcus I will not hv ny mor [chnc t] librtion" Hr mny supporting xmpls of this r givn Thn Snghrk� xplins how th uiscnc (amatha) of th sklton n contmpltion (vayana) of mptinss ls byon th thr rlms ltogthr ving rliz th ptinss of th thr rlms n th inxistnc of th v sknhs on orints onslf towr th uncompoun (asasta), towrs Nirn Th min bcoms suppl in th prctic of yog it loss its hrnss it pts itslf to th viw of th tths n th yog prctitionr bcoms sint nobl on (a), n non-rtur (angmin) Mor xmpl r givn Th Scon th
Brths
r th txt gos on to xplin wht minlnss of brth (npnasmti) mns hr i th fou oprtions of how it rlts to th contmpltion of th cvr n how ths two iffr from th similr prctics tht prfo by non-buhists (412416 This is vry g chptr on minlnss (npnasmti) Towrs th n of th chptr th iffrnc btwn Buhist n non-Buhist prctic is xplin s follows Non-Buhists 6 Non-buhists iv t quiscnc trough focusing thir ms on thir count brths Thy stroy th obstcl of th ggrgts (skandha), rriv t tchmnt n ntr into th rst Dhyna stt whr thy stiv to obtin th highr knowlgs (ah) n in pticulr th mgicl powrs tough which thy bcom th mstr
.
1 6 The Chinese erm here is not given y Demivie, u is s taed as the equivaent pthn
Deeanu gives the Chinese symos and he agrees on the sanskrit, ut presents rguments for reading this term as Novie vs Yogra master) Contra Deeanu, it seems he term on-uddhist is a more appropriate transation of pthn here, given that he author makes expiit (eow) that he is aking ou nonuddhiss I have not ransated this setion here, sine it is too ong See Iid 4 1 5 Deeanu may e reading into this text the usage in the rkbhmi ontext Furher researh on his point is needed o determine wheher or not hese to are using the same term differenty Deeanu, The Chpter n the Mundne Pth Lukikmrg in the rkbhmi ' A Triingu Editin Snsit Tibetn Chinese An n tted Trnstin nd Intrduct Stu 1 5 8
47
of the fourth Dhna state Troghout thse exerses, te nonBuddhsts mnd has no other noon besdes te breats tmselve " b.
Y
Buddhists
s for th ogra Bddst, as prsent bfore s nd te noton of te merts of Buddha, te Daa, and te Sanga d of meanng of te four noble uts, troug whose grae e obtans te fo vous roots " {ote: ordng to Dmvlle, tese four vrtuous roots oespond to te levels of te pat ofunton ( e warmng umagata) pea, patene, gest worldl dharmas) ad rsult n the pat of seeng tat denes the noble a) wo s nonretng, et In other words, the experene of thse mag powers s transfoatve and reslts n the spreme realzaton from w the Buddst ogra does not fall bak (and not te dvnt om wh the ordn prattoner does fallba). } hapter 24 The ontemplaton" vpaana) {In hs note, Demvlle suggests tat ts hapter mgt relate to the Path of Medtaton that follows te ulmnaton of quesene at the Path of Seeng However, he seems unan wther ts apter not be opleton of the Path of Seeng somhow.} enton of vpaana medtatng alone n s etage, under a tree, te yogra ss the ve skanhas tly as te are athbhta) . . , 6 he are notng but pan, vod, mpermanene, and seless, and te bod s ndamentall nonexstent" Te text ten lsts and desrbes the ve metaporal aspets of the body upon whh t oga prattoner medtates" Ths nludes many metapors and examples hapter 25 The round of tranng aik$a) ot freed from Desre Havng beome a stream enterer srota-panna) e ogra sees orretl, e nderstands tough thougt, the mpermanene of the pleasures (or dsres) tat ause the ve sense obets olors, sounds, odors, avors, and tangbles However, he s not ompletel freed from these desrs" example of how he s not eed s gven b the boy who havng overed hs gers wth drt, thnks he s mmune and, touhng e, bs hs ngers, then forgets that hs ngers are d d stks them n hs mouth. Smlarl, the desre of the oga patoner at ths stage s easl re-stmulatd b seng beautl olors et 16 Demiville translated this as aording to the tth but suggests that the Chinese might be a
trnslation ofathbhtam.
48
How to bcom from Dsr
'Tn orr to off t lgt of s pssos, tt yog prcttor mst cltvt
cotosly t cotmplto of t mpr Tog ts, s pssos, s lov, s gr, is lso wll ms bcom oc rr (sadgm) H ol mst b rbo oc mor H s pr of sr, bt stl wt m, t srs r sbtl" Hr, trstg xmp s offr Tr s a sb wo ors s wf S s vry btl bt somo ws h tat s is ogrss (rkas igt way, rss to blv t bt cs to pt t to t tst O gt, cts slp folows r to t cmtry wr vws hr r moc spct, gorgg rslf o cvrs. H rts to b s wf rjos sortly, tg o g tt bty towrs wc t sb os ot rsst, bt t t sm tim, w tks bot wt saw t t cmtry, s t It s t sam wt t oc rr wo s cagt btw t appart bty of t boy t vso of t mpr (t cvr, sklto) Crtly t t obstcls of t spr of sr (lov, t, lso) r sbt for m. Tr s ot mc l of t o t rac of t for obl tts, s s th sts, t mprty of sr. H s ot ymor ttac as t oBsts r, wo ar lk t bgs attc to caavr" I orr to stroy wtot rs t tr obstcs obt t dhya stat wtot lg, wc wll ssr m t pssg qvlt to tt of t v of Bram, a cam qvlt to tt of t gos vs, cotis s cotmplto of t mpr bcoms ortr " T, fw xmpls sow ow vlops t ws to civ rtoo Cptr 26 T gro of olg" Alry, o t gro of lg, t yog practtor ost all sir. W o ogr covts ytg t tr rlms w trscs bot t fo folss ralms, as ct trog ll obstcs s, cltvts t 3 7 lmbs of lgtt, om t fotos of mss p trog t imbs of boi. H s pc by t wsom of strcto (kayaja) s tc from form formlss, t gms t pr I, lows tt , rmg stl t sam gro s t g, as com a rat, tat s to sy, aaika A g s b st H prctcs t p brc coct; vrig to o s o H as rmov s vy br a g s ow wlfr. H s ct t birs ts H s obta t wsom of qlty H s stroy t sx gr owgs (abh) T rt s worty" to pt o t cots of t gos to 63 Te rst fie iger kolwedges are aailable to o-buddists Oly te sixt iger kowledge
"kowig te exaustio of leaks is aailable to Buddists, i.e arats. 49
lve in the palace of gos hre food is spotaneous n here celestial usic rejoices hi Thus getting up o his seat (her he practic his exercises) he cries out ll ofjo Look at e o a son of the Budha wit the te poers ! 64 From that point hs a bhagavat for all eigs ivie a hu Those ho veerate him carr prots toards the race of the gods a ha tods the asuras Havig followed the teachings of Buddha to the e one sas he eae the groud of having nothing ore to lea" hapter 27 The no-leaing stage" Here the to nivas ith a ithout reaider are ealt ith
{Accoring to Demiville the folloing tee Maha chapters ere added on at soe tie betee 284 E a 3 84 a prior to Asagas bodhiattvabhmi an vinicaya-agrah oe of the quotatios i the bod of the paper came fro these later chapters} hapter 28 The practice of the three categories of disciples" hapter 29 Pratekabuha" hapter 3 0 The Bohisattva"
1 64 It is inteesting tat e YBS seems neve goes so fa as to say tat te aept becomes a bua only
an aat, a "son of Bua wit te ten powes
50
rs Cid uddagsa and Bamli The Path Purcaton Vsuddhmagga did b Buddis Publicain Sciy d Kandy Sri Laa Buddis Publicain Si 1991 Crangl dward izparic The Origin and Development oEarly Indan ontemplatve Practces Sudis in Orinal Rligins 29 isbadn Harrasswiz rlag 199 Davidsn Rnald M Buddis Ssms f Transfrmain raya-Pavi/-Pvi amng h Ygcra Univrsi f Califia Brl 1 8 Dlanu lrin The hapter on the undane Path Laukkamrga n the rvakabhm i A riingual diton Sansit betan hnese Annotted ranslaton and Inroducto Study Sudia Pillgica Buddica Mngrap
Sris 2 0 Ty: Inainal Insiu fr Buds Sudis f Inainal Cllg fr Psgradua Buddis Studis 200 Dmivill Paul L Ygcrabhmi D Sagarasa Bulletn de L 'cole Fra;ase XLIV n 1 ( 1 9 1) 9- Drs David Dnald Mayna Sras and Tir Pracrs : Rhining a f a Rligius Tradiin PD Univrsi f Virginia 200 axian and Jams Lgg Record ofBuddhstc Kingdoms Beng an ccount by the hnese Monk F-Hen oHs Travels n Inda and eylon AD 99-1 n Search o the Buddhst ooks oDisciplne w Yr: Dvr Publicains
191 Harrisn Paul Buddnusmti in h Pratuaa-Buddha-Savasia Samdi-Sra Joual of Indian Phosophy (1 978): 7 Buddism: A Rligin f Rvlain afr All? Numen n 2 (1 987): 9 Karlssn Fac ac w Absn Budda T rmain f Buddis Anicnic . " Aca Univrsiais Upsalinsis 000 Krizr Rbr Vasubandhu and the Yogcrabhm Yogcra Elements n the bhdharmakoabhya Sdia Pil lgic a Buddica Mngraph Sris 1 8 T: Inainal Insiu fr Buddis Sudis f Inainal Cllg fr Psgradua Buddis Sdis 200 Kumi Szn T Cncp f Yga in iyas In Bauddhvdysudhkara/ Studies n Honour of Henz Bechert on the Occason o His th Brthday did b Bangwi ang 07-20 Swisal-Oldndrf: Indica Tibica rlag 1 997 Lam i Histo ofIndan ddhism From the Origins to the aka ra Luvain-la-uv: Univrsi caliqu d Luvain Insiu rinalis 1988 amdhinrmo cana St L 'expcation Des Mys Luvain Biblihqu ainal 19 Lama Paul M Harrisn Kumrajva and Jn R McRa The Prauanna Samadhi Sutra Brly CA: umaa Cnr 1998 Miyam Ssn Knpn unbsu K Mla-ialpa In Hakase Bukgaku Ronsh Bukgaku No Konpon Monda did b Saigusa T Misusi and Tasai Jiid Hiraawa Ara ds Shunjsa 1 98 Rprin Rprin f Miyam Ssn Tiwa Haas 1
