Journal of Indian and Buddhist Studies Vol. 40, No. 1, December 1991 Two Yogacara's Verses in ravakabhumi Related to the Venerable Revata Bhikkhu HUI-MIN(恵 敏) In (7ravakabhumi (henceforth cited as crBh, the 13th bhumi of the Yogacara- bhumi), various meditative objects (alambana) are included under these four headings: (1) The universal (vyapin) meditative object, (2) the meditative object for purification of addiction (carita-vicodhana), (3) the meditative object for skill (kaucalya), (4) the meditative object for purification of defi- lement (klera-vicodhana).1) Among those, groups (2)-(4) consist of traditional meditative objects which are frequently mentioned in other Buddhist texts, viz. group (2) is composed of foulness (acubha), friendliness (maitri) etc.; group (3) is composed of skill in the aggregates (skandha), in the elemenets (dhatu) etc.; group (4) is composed of coarseness (aukarikatva) of lower realms and calmness (cantatva) of higher realms and the four Noble Truths. Group (1)-the universal (vyapin) meditative object-is constituted by l the image attended with perception (savikalpa-pratibimba), 2 the image devoid of perception (nirvikalpa-pratibimba), 3 the limits of the entity (vastu-paryantata), (4) the fulfillment of the requirement (karya-par inispatti). These play a prominent role in meditation of the Yogacara school but were not well known tradionally in that time. In order to prove their credible tradition (aptagama) and that they are within the reason (yukti-patita) of the universal (vyapin) meditative object, crBh quoted two verses2) which are treated as the answer of the Bhagavat to the venerrable Revata: namely, nimittesu saran yogi sarvabhutartha-vsdakah/ bimbadhyayi satatikah paricuddhirin vigacchati// (hereafter cited as c.-a) cittanimittasya kovidah pravivekyasya ca vidante rasam/ dhyayi nipakah pratismrto bhurhkte pritisukharh niramisam// (hereafter cited as c-b) -499- Two Yogacara's Verses in ravakabhumi Related to the Venerable Revata (Bh. Hul-MIN) (19) However, these two verses have not been traced by any scholar until now as far as I have ascertained. The present essay will point out that: the c-b corresponds to Udanavarga 31. 51, (hereafter cited as Uv 31.51),3) cari- rartha-gatha of Cintamati Bhumi No. 36, (T 30, 385c4f., hereafter cited as cag 36),4)『 出 曜 経 』31.41 (T4, 763c22ff.; hereafter cited as 出31.41; similarly『 法 集 要 頚 』31.40, T4, 796blf.), Theragathd 85 (hereafter cited as Th 85): It also tries to reveal one of the specific features of the Yogacara school, by means of comparing each commentary (atttthakatha) of the first pada (i. e. citta-nimi- ttasya kovidah) of this verse. Finally, I will suggest the possible source of c-a. First of. all, let us compare each commentary of the first pada (i. e. citta- nimittasya kovidah) of this verse and summarize the aim of every similar verses' commentary. The difference will be observed as follows: c-b: "citta-nimitta" is explained as 1 the image attended with perce- ption (savikalpa-pratibimba) and 2 the image devoid of perception (nirvi- kalpa-pratibimba). "kovida" is 3 the limits of the entity (vastuparyantata). As was mentioned above, the aim is to ensure the credible tradition (apta- gama) and they are within the reason (yukti-patita) of the universal (vyapin) meditative objct. cag 36: with skill in the sign of calming, exertion and equanimity ; the aim is to attain four kinds of merit (T 30, 385c6.) Th 85: With skill in knowing mental signs: viz, he exerts the mind on an occasion when it should be exerted, when it should be rejoiced, when it should be equalized...; the aim is to attain nibbana.5) 出31.41: To know the root of mind-it rises and vanishing soon after- ward; do not let it grow up; the aim is to attainn the property of wisdom and pure happiness. Further, if we trace the source of each commentary of this verse, then we can find that apart from 出31.41,6) the other commentaries are based on two kinds of sutra. of Agama (or Nikaya). The first is: (1) the sutra of the simile of goldsmith (suvannakara)-talking about three kinds of mental signs (exertion, calming, and, equanimity).7) -498- Two Yogacara's Verses in (7ravakabhumi Related to the 20) Venerable Revata (Bh. HUI-MIN) This sutra is the basis of the commentaries of cag 36, c-a (the explana- tion of "nimittesu caran yogi"), and c-b. It means: just as a skilled gold- smith prepares his furnace and heats it up, and puts crude gold (the simile of mental state before. meditation) into it.; then he blows on it from time to time (the simile of exertion), sprinkles water on it from time to time (the simile of calming), and looks on it from time to time (the simile of equanimity); therefore, the gold becomes malleable, workable and bright, not longer brittle; it is capable of perfect workmanship. (the simile of the mental state in meditation). For whatever kind of ornament he wishes, be it a gold plate, or a ring or necklace.... In crBh, these three kinds of mental sign, viz, calming, exertion and equanimity. are also mentioned in the part8) immediately before the c-a; furthr, adding the sign of discerning (vipacyana), to compose the four kinds of timely application (kala-prayogata).9) From this viewpoint, we may understand whyy in the commentary of c-b, "citta-nimitta" is explained in the meaning of l the image attended with perception (savikalpa-pratibimba), because this is the image of discerning (vipacyana), and 2 the image devoid of. perception (nirvikalpa-pratibimba), because this is the image of calming (camatha), This simile is also employed in four mental orientations (manaskara);10) namely, to harass mind, to rejoice mind, to generate the tranquillity, and to purify knowledge and view. To conclude, crBh is liable to apply the simile of the goldsmith (suvanna- kara) in explaining the timely application of the three or four kinds of mental sign (calming, discerning, exertion, equanimity); and this may be considered as one of the specific features of Yogacara school's teaching of meditation. Compared with this, Vism (e. g. xii, 12; viii, 74-76.) tends to apply this simile of the goldsmith (suvannakara) by way of emphasising the merit; namely, the gold becomes malleable, workable and bright,...it is capable of perfect workmanship; for whatever kind of ornament he wishes, be it a gold plate, or a ring or necklace...; just like a person. who achieves the state of meditation, can prepare the kinds of supernormal powers (iddhi- vikubbana) by controlling his mind. -497- Two Yogacara's Verses in (7ravakabhuyni Related to the Venerable Revata (Bh. HUI-MIN) (21) (2) the sutra of the simile of fire (aggi, SN V, P. 112ff,; 『雑 阿 含 』714, T2, 191c)-talking about the seven enlightenment factors (sambojjhanga). This sutra is the basis of the commentary of Th 85. It means: suppose a man wanted to make a small fire burn, and he put dry grass or cow dung on it. Just so, at such time as the mind is slack, then is the occasion for developing the investigation-of-states (dhamma-vicaya), energy (viriya), and happiness (piti) enlightenment factors (sambojjhanga). Why so? Because a slack mind can well be roused by those states. On the other hand, suppose a man wanted to extinguish a great fire, and he put wet grass or cow dung on it. Just so, at such time as the mind is agitated, then is the occasion for developing the tranquility (passaddhi), concentration (samadhi), and equanimity (upekkha) enlightenment factors (sambojjhanga). Why so? Bccause an agitated mind can well be restrained by those states. Although the commentary of Th 85 mentions the seven enlightenment factors (sambojjhanga) in a brief way: i. e. "on an occasion when it should be exerted; when it should be rejoiced ; when it should be equalized..."; we still can confirm that the commentary of Th 85 is based on the sutra of the simile of fire (aggi). Similarly, we still can find that the very sutra (the simile of fire) been applied in explaning the skill of meditation in Vism iv, 51,57. As was shown above, between the commentaries of the first pada (citta- nimittasya kovidah) of the similar verse (c-b-Uv31.51-cag 36-Th 85), two kinds of sutra of Agama (or Nikaya) are introduced separately, and by making use of this, we can make a distinction between the CrBh and the commentary of Th 85 (including Vism). By the way, because this verse (Th 85) is reverted to the venerable Sunaga by Th, and Q-b (found in Uv) is treated as the verse of the Bhagavat who answered the venerable Revata's questions; this different text-tradition has confused most scholars, for they can not find any verse which is similar to c-a or Q-b related to the venerable Revata in Pali canon or four Agamas. Actualy, this quotation of crBh is a kind of atthakatha on Uv, composed -496- Two Yogacara's Verses in ravakabhumiRelated to the (22) VenerableRevata (Bh.. HUi-MIN) of the introductory part and the commentary part of the verse. But we can not find any similar verse with c-a in any existing text of Uv, this fact may make us consider that the text of Uv used by crBh may be different from any existing text of Uv. Finally, I would like to suggest the source of c-a: it may be in the chapter named "cittavarga" of the text of Uv uesd by crBh. The reason is: in crBh, c-a and c-b (corresponds to the "cittavarga" chapter of Uv) are introduced as a pair, the key words (e.