Cha 2013 - The Yogacarabhumi Meditation Doctrine

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The Yogācārabhūmi Meditation Doctrine

of the 'Nine Stages of Mental Abiding'


in East and Central Asian Buddhism

Sangyeob CHA

Introduction
Most meditative systems of Buddhism are presented through the two categories of
'calm abiding' (śamatha, zhǐ 止) and 'insight' (vipaśyanā, guān 觀). Calm abiding is
said to precede insight, because calming the mind allows insight to focus on its
object naturally, and if the power of calm abiding is weak, insight cannot penetrate
its object clearly. Śamatha meditation is normally considered a gradual type of
practice and the stages of how it arises are explained in a teaching called 'the nine
stages of mental abiding' (navākārā cittasthitiḥ, jiǔzhǒng xīnzhù 九種心住).1
In Indian Buddhism, the major textual source for the explanation on the nine
stages of mental abiding is the Śrāvakabhūmi from within theYogācārabhūmi.
When theYogācārabhūmi was translated into Chinese in the 7th century by Xuán-
zàng, this teaching on the stages of śamatha practice was thereby introduced into
Chinese Buddhism. With the proliferation of Yogācārabhūmi -related literature
within Xuánzàng's Fǎxiàng School (法相宗) in East and Central Asia, the notion of
the nine stages of mental abiding spread into several indigenous Yogācāra works
and may have had a subtle influence on the local systems of meditation. In this
article, I shall trace the dissemination of this notion in Chinese, Korean, and
Central Asian Buddhist literature.2

                                                        
The author wishes to express his sincere gratitude to Dr. Ulrich Timme KRAGH for his
encouragement and help, and to Mr. Zachary W. JONES for his kind assistance.
1
The nine stages of mental abiding are related to several other terminological
categories that will not be considered in detail in this article. These categories include: the
'six forces' (ṣaḍvidhabala, liùzhǒng lì 六種力), the 'four attentions' (catvāro manas[i]kārā,
sìzhǒng zuòyì 四種作意), 'one-pointed mind' (cittaikāgratā, xīn yījìng xìng 心一境性),
'equanimity' (upekṣā, shě 捨), and 'pliancy' (praśrabdhi, qīng ān 輕安). For a comparison of
the six forces, the nine stages of mental abiding, and the four attentions, see table 2 in the
appendix.
2
Although the Fǎxiàng tradition (Jap. hossō ) also was studied in Japan and there
undoubtedly exist Japanese Buddhist texts that mention or comment on the nine stages of
mental abiding, I have due to time constraints not been able to include the pertinent
Japanese works in this article.
The Yogācārabhūmi Meditation Doctrine 1167

1. The Nine Stages of Mental Abiding


in the Chinese Translation of the Yogācārabhūmi
One of the many works that Xuánzàng (玄奘, 602-664 CE) brought from India to
China and translated into Chinese was the large encyclopedic treatise, the
Yogācārabhūmi (Yúqié shī dì lùn 瑜伽師地論).3 Its original Sanskrit text was
translated by Xuánzàng in 648 CE at Hóngfú Monastery (弘福寺) in Cháng'ān (長
安).4 The Yogācārabhūmi is thought to have been composed in India between 300
and 350 CE. Traditionally, Tibetan sources attribute its authorship to Asaṅga,
whereas Chinese sources ascribe it to Maitreya.5 It is the foundational text of the
Indian Yogācāra School.
The Yogācārabhūmi is comprised of five major parts in the Chinese version,
but in the Tibetan version it consists of six major parts (DELEANU, 2006:43-44). The
first main part of the text, which is called *Maulyo bhūmayaḥ (or *Maulī bhūmiḥ),
is the most fundamental section. Maulyo bhūmayaḥ is composed of seventeen
books. The thirteenth book, the Śrāvakabhūmi (Shēngwén dì 聲聞地), is divided
into three bhūmi s (dì 地), viz., Gotrabhūmi, Avatārabhūmi, and Naiṣkramya-
bhūmi, as well as four Yogāsthāna s (Yúqié chù 瑜伽處). The third Yogāsthāna is
important in the present context, because this is the chapter that contains the
classifications of the stages of śamatha practice presented below.6
Among these stages, the third Yogāsthāna of the Śrāvakabhūmi emphasizes
the classifications of the nine stages of mental abiding, the four attentions, etc.,
which according to the Indian texts explain the progression of meditation practice.
The explanation on the nine stages of mental abiding begins:
What are the nine stages of mental abiding? Here, a monk makes his
mind abide only internally, abide evenly, abide calmly, and abide closely,
taming it, pacifying it, pacifying it thoroughly, making it single-pointed,
and balancing it into samādhi.7

                                                        
3
Chronological tables of Xuánzàng's translations are found in HAKAMAYA (1981:252-
259), LUSTHAUS (2002:554-573), and DELEANU (2006:106).
4
For more on the date of Xuánzàng's translation, see HAKAMAYA (1981:155-341),
KAMATA (1999:260-261), and DELEANU (2006:133). There is some disagreement concer-
ning the actual date when the translation work on the Yogācārabhūmi commenced; see the
detailed discussion in DELEANU (2006:107-108).
5
For the differences between the Tibetan and Chinese sources concerning the
authorship of the Yogācārabhūmi, see DELEANU (2006:13-18).
6
Details on the contents of the third Yogāsthāna are given by DELEANU (2006:27-29).
7
ŚrBh 36317-3641 (in the following, underlining is used to indicate variant readings
between the three language-editions): tatra navākārā cittasthitiḥ katamā/ iha bhikṣur
adhyātmam eva cittaṃ sthāpayati/ saṃsthāpayati/ avasthāpayati upasthāpayati/ damayati/
śamayati/ vyupaśamayati/ ekotīkaroti/ samādhatte. Tibetan translation (Q5537.160b6-161b5;
D4036.132b3-133b1): /de la sems gnas pa rnam pa dgu gang zhe na/ 'di la dge slong sems
nang kho nar 'jog par byed pa dang/ yang dag par 'jog par byed pa dang/ bsdus te 'jog par
byed pa dang/ nye bar 'jog par byed pa dang/ dul bar byed pa dang/ zhi bar byed pa dang/
nye bar zhi bar byed pa dang/ rgyud gcig tu byed pa dang/ ting nge 'dzin du byed pa'o/.
Chinese translation (T1579.450c18-20): 云何名爲九種心住 謂有苾芻令心內住等住 安住近
住 調順寂靜最極寂靜 專注一趣 及以等持 如是名爲九種心住. In the Chinese version,
the word tatra (de la) is omitted. Only the Tibetan Peking and Derge versions of ŚrBh use
dul ba, unlike the form 'dul ba seen in other sources. For a comparison of the names of the
nine stages of mental abiding used in various sources, see table 1 below.

 
1168 Sangyeob CHA

Before beginning the nine stages, a monk goes to his master and receives his spe-
cial object of meditation. This object is usually one of the meditative objects for
five preparatory practices (pañca nimittāni, wǔ tíngxīn guān 五停心觀), namely,
the meditation on impurity (aśubhā, bùjìng 不淨), the meditation on friendliness
(maitrī, cí 慈), the meditation on dependent origination (idaṃpratyayatāpratītya-
samutpāda, cǐyuánxìng yuánqǐ 此緣性緣起), the meditation on analysis of the
elements (dhātuprabheda, jiè chābié 界差別), or the meditation on the mindful-
ness of breathing (ānāpānasmṛti, rùchū xī'niàn 入出息念) (DELEANU, 2006:20).
Relying on such a meditation, the monk enters the first stage called "making the
mind abide only internally" (adhyātmam eva cittaṃ sthāpayati ):
What is making [the mind] abide [only internally]? Having withdrawn the
mind from all external objects and settled the mind internally without dis-
traction, this is the first undistracted settling of the mind. As such, it is
known as making [the mind] abide [only internally].8

In this first stage, the monk goes to a solitary place, for example the foot of a tree
or a cave. There he merely focuses his mind on the internal object of meditation.
After a while, he enters the second stage called "making [the mind] abide evenly"
(saṃsthāpayati ):
What is making [the mind] abide evenly? The mind which has just begun
to be settled is coarse, not remaining, constantly moving, but by augment-
ing and increasing the clarity towards the object, the mind is held back,
refined, and gathered. As such, it is known as abiding evenly.9

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

                                                        
8
ŚrBh 3642-4 (brackets indicate emendations): kathaṃ sthāpayati/ sarvabāhyebhya
ālambanebhyaḥ pratisaṃkṣipya adhyātmam avikṣepāya upaniba[ndhayati]/ ya[s] tatpratha-
mopanibaddho [']vikṣepāya iyaṃ sthāpanā/. Q5537.160b6-161a5; D4036.132b3-133a1: de la ji
ltar na 'jog par byed pa yin zhe na/ phyi rol gyi dmigs pa thams cad las yang dag par bsdus
te/ rnam par mi g.yeng bar bya ba'i phyir nang du nye bar gtod par byed pa ste/ rnam par
g.yeng ba med par bya ba'i phyir dang por nye bar gtad pa gang yin pa de ni 'jog par byed pa
yin no//. T1579.450c20-23: 云何內住? 謂: 從外一切所緣境界, 攝錄其心繫在於內令不散亂.
此則最初繫縛其心, 令住於內不外散亂, 故名內住. In the Chinese and Tibetan versions,
it is mentioned this stage is "without distraction" (bù wài sànluàn 不外散亂, rnam par
g.yeng ba med par ), but in the Sanskrit version it is said that it is "with distraction" (vikṣe-
pāya). Following the Chinese and Tibetan versions, the Sanskrit text has been emended
from vikṣepāya into [']vikṣepāya, "without distraction".
9
ŚrBh 3645-8: kathaṃ saṃsthāpayati/ tatprathamopanibaddhaṃ yad eva cittaṃ tad
balam audārikam asaṃsthitam aparisaṃsthitaṃ tasminn eva ālambane pravarddhana-
yogena prasādayogena sābhinigrahaṃ sūkṣmīkurvan abhisaṃkṣipan saṃsthāpayati/. Q5537.
161b2-3; D4036.132b5-7: ji ltar na yang dag par 'jog par byed ba yin zhe na/ dang po nye bar
gtod pa'i sems gang yin pa de/ g.yo ba dang/ rags pa dang/ yang dag par mi gnas pa dang/
yongs su mi gnas par gyur na/ de dmigs pa de nyid la gtad pa'i tshul dang/ dang bar bya ba'i
tshul gyis mngon par tshar bcad pa dang bcas pas/ phra bar byed cing mngon par g.yeng bar
mi byed pa gang yin pa de ni yang dag par 'jog par byed pa yin no//. T1579.450c23-27: 云何等
住? 謂: 即最初所繫縛心. 其性麁動未能令其等住遍住故. 次即於此所緣境界, 以相續方
便澄淨方便, 挫令微細遍攝令住, 故名等住.

 
The Yogācārabhūmi Meditation Doctrine 1169

the monk reaches the third stage called "making [the mind] abide calmly" (avasthā-
payati ):
What is making [the mind] abide calmly? Even though the mind abides
[internally], due to the loss of mindfulness it becomes distracted exter-
nally. Again, the mind is pulled back in the same manner. As such, it is
known as abiding calmly.10

As seen above, the second and third stages are quite similar, but the third stage
goes further in depth. The power of mindfulness is more inwardly focused than
during the second stage, especially because the mind begins to block out the
external objects, whereby the attention can now be focused more on the internal
object. Thereupon, the monk enters the fourth stage called "making [the mind]
abide closely" (upasthāpayati ):
What is making [the mind] abide closely? At first, the mindfulness is
made to rest repeatedly in this manner. When thus abiding and correctly
settling the mind, the mind is prevented from departing and abiding ex-
ternally. As such, it is known as close abiding.11

At this stage, the monk has successfully blocked out external objects and is now
continuously able to focus his mind only on the inward object. Having achieved the
last of the first four stages that are all associated with making the mind abide
internally on the meditative object, the practitioner enters the next series of stages
concerned with controlling and pacifying negative emotionality in order to attain
serenity. The fifth stage is called "taming [the mind]" (damayati ):
What is taming [the mind]? There are various features (nimitta) that
cause the mind to be distracted. They are the features of forms, sounds,
aromas, flavors, and tangibles; further, the features of desire, aversion,
ignorance, masculinity, femininity, and so forth. With regard to these,
one should first apply the perception of their distressful nature. Thereby,
one prevents the mind from flowing away towards these features. As such,
it is known as taming [the mind].12
                                                        
10
ŚrBh 3649-11: katham avasthāpayati/ sacet cittam eva[ṃ] sthāpayataḥ/ smṛtisaṃpra-
moṣād bahirdhā vikṣipyate/ sa punar api [tathaiva] pratisaṃharati/ evam avasthāpayati/.
Q5537.161b3-5; D4036.132b7-133a1: ji ltar na bsdus te 'jog par byed pa yin zhe na/ de ltar de'i
sems gzhag pa dang yang dag par gzhag pa de gal te brjed ngas pas phyi rol du rnam par
g.yeng bar gyur na/ des yang phyir de nyid la sdud par byed de/ de ltar na bsdus te 'jog par
byed pa yin no//. T1579.450c23-27: 云何安住? 謂: 若此心雖復如是內住等住, 然由失念於
外散亂. 復還攝錄安置內境, 故名安住.
11
ŚrBh: lacuna. Q5537.161b3-5; D4036.132b7-133a1: ji ltar na nye bar 'jog par byed pa
yin zhe na/ dang po kho nar de lta de ltar dran pa nye bar gzhag ste/ gnas shing sems de
yang dag par 'jog par byed pa na/ ji nas kyang de'i sems de'i phyi rol du mi 'phro bar byed de/
de ltar na nye bar 'jog par byed pa yin no/. T1579.450c29-451a2: 云何近住? 謂: 彼先應如是
如是親近念住. 由此念故數數作意內住其心, 不令此心遠住於外, 故名近住.
12
ŚrBh 36412-16: kathaṃ damayati/ yair nimittair asya tac cittaṃ vikṣipyate/ tadyathā
gatvara-saṃspraṣṭavya-nimittai rāga-dveṣa-moha-strī-puruṣa-nimittaiś ca/ tatra anena
pūrvam eva ādinava-saṃjñā-udgṛhītā bhavati/ tām adhipatiṃ kṛtvā teṣu nimitteṣu tasya
cittasya prasaraṃ na dadāti/ evaṃ damayati/. Q5537.161b6-8; D4036.133a2-3: ji ltar na dul
bar byed pa yin zhe na// 'di lta ste/ gzugs dang/ sgra dang/ dri dang/ ro dang/ reg bya'i
mtshan ma dag gam/ 'dod chags dang/ zhe sdang dang/ gti mug dang/ bud med dang skyes
pa'i mtshan ma gang dag gis/ de'i sems rnam par g.yengs par gyur na/ de la des dang po nyid
nas nyes dmigs kyi 'du shes bzung ba nyid kyi dbang du byas nas/ mtshan ma de dag la de'i
 
1170 Sangyeob CHA

This fifth stage differs from the earlier stages, because the monk now has more
depth in his meditation, having already achieved a stable ability to abide internally.
In his mind, there arises, not external but internal images of sensory objects, desire,
aversion, etc. Consequently, he has to remedy such coarse internal distractions as
soon as he becomes aware that thinking of such features is disturbing. Thereby, he
becomes able to continue his meditative state without further distraction and
enters the sixth stage called "pacifying [the mind]" (śamayati ):
What is pacifying [the mind]? There are various thoughts (vitarka), such
as the thought of desire, as well as various subsidiary defilements, such as
the hindrance of wishing for sensual pleasure, that cause commotion in
the mind. In this case, one should first apply the perception of their dis-
tressful nature. Thereby, one prevents the mind from flowing away to-
ward these thoughts and subsidiary defilements. As such, it is known as
pacifying [the mind].13

This sixth stage is even more tranquil than the fifth stage. Here the monk notices
various thoughts and secondary defilements arise in his mind, such as desire, anger,
etc., which cause subtle mental disturbances. Having become aware of such subtle
thoughts and emotional patterns, the meditator is able to pacify them by consi-
dering them disconcerting. Then he reaches the seventh stage called "thoroughly
pacifying [the mind] (vyupaśamayati ):
What is thoroughly pacifying [the mind]? When thoughts and subsidiary
defilements manifest due to the loss of mindfulness, one does not tole-
rate their repeated arising and eliminates them. As such, it is known as
thorough pacifying [the mind].14

In this seventh stage, when the monk focuses on the meditative object, he some-
times loses his mindfulness (smṛti ). Yet, he is fully aware of the thoughts and
subsidiary defilements that occur in his mind as a result thereof, and he imme-
diately eliminates these distractions. In this sense, the power of mindfulness is
                                                                                                                                             
sems 'phror mi ster bar byed de/ de ltar na dul bar byed pa yin no//. T1579.451a2-6: 云何調
順? 謂: 種種相令心散亂, 所謂色聲香味觸相, 及貪瞋癡男女等相故. 彼先應取彼諸相為
過患想. 由如是想增上力故, 於彼諸相折挫其心不令流散, 故名調順.
13
ŚrBh 36417-22: kathaṃ śamayati/ yair vitarkaiḥ kāmavitarkādibhiḥ, yaiś ca upakleśaiḥ,
kāmacchandanivaraṇādhibhiḥ/ tasya cetasaḥ saṃkṣobho bhavati/ tatra anena pūrvam eva
ādīnavasaṃjñāudgṛhītā bhavati/ tām adhipatiṃ kṛtvā tasya cetasaḥ teṣu vitarkopakleśeṣu
prasaraṃ na dadāti/ evaṃ śamayati/. Q5537.161a8-161b1; D4036.133a3-5: ji ltar na zhi bar
byed pa yin zhe na/'dod pa'i rnam par rtog pa la sogs pa rnam par rtog pa gang dag dang/
'dod pa la 'dun pa'i sgrib pa la sogs pa nye ba'i nyon mongs pa gang gis de'i sems kun du
'khrugs par gyur na/ de la des dang po nyid nas nyes dmigs kyi 'du shes su gzung ba de nyid
kyi dbang du byas nas de'i sems de rnam par rtog pa gang dag dang/ nye ba'i nyon mongs pa
de dag la 'phror mi ster bar byed do// de ltar na zhi bar byed pa yin no//. T1579.451a6-10: 云
何寂靜? 謂: 有種種欲恚害等諸惡尋思貪欲蓋等諸隨煩惱, 令心擾動. 故彼先應取彼諸
法為過患想. 由如是想增上力故, 於諸尋思及隨煩惱, 止息其心不令流散, 故名寂靜.
14
ŚrBh 3651-3: kathaṃ vyupaśamayati/ smṛtisampramoṣāt tadubhayasamudācāre saty
utpannotpannān vitarkopakleśān na adhivāsayati prajahāti/ evaṃ vyupaśamayati/. Q5537.
161b1-2; D4036.133a5-6: ji ltar na nye bar zhi bar byed pa yin zhe na/ de brjed ngas pa'i phyir
rnam par rtog pa dang/ nye ba'i nyon mongs pa de gnyi ga kun 'byung bar gyur na/ byung
ngo cog dang du mi len cing spong bar byed de/ de ltar na nye bar zhi bar byed pa yin no//.
T1579.451a11-14: 云何名為最極寂靜? 謂: 失念故即彼二種暫現行時, 隨所生起諸惡尋思
及隨煩惱能不忍受. 尋即斷滅除遣變吐, 是故名為最極寂靜.

 
The Yogācārabhūmi Meditation Doctrine 1171

stronger than in earlier stages. Achieving this level brings the practitioner to the
eighth stage called "making [the mind] single-pointed" (ekotīkaroti ):
What is making [the mind] single-pointed? One intentionally makes [the
mind] remain down in an uninterrupted, continuous stream of meditative
concentration (samādhi ). As such, it is known as making [the mind]
single-pointed.15

At this stage, the monk is able to abide in samādhi. Yet when he focuses on the
meditative object, he still needs intentionally to apply some effort, because his abi-
lity to rest in continuous samādhi is not yet automatic. Proceeding in this way, he
comes to the ninth stage called "balancing [the mind] into samādhi " (samādhatte):
What is balancing [the mind] into samādhi ? Due to perseverance, pro-
longed training, and zeal, one attains the path of an effortless and natural
flow. This ability to rest the mind without distraction in the flow of medi-
tative concentration comes about without any intentional effort. As such
it is known as balancing [the mind] into samādhi.16

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

                                                        
15
ŚrBh 3654-6: katham ekotīkaroti/ sābhisaṃskāraṃ niśchidraṃ nirantaraṃ samādhi-
pravāham avasthāpayati/ evam ekotīkaroti/. Q5537.161b2-3; D4036.133a6-7: ji ltar na rgyud
gcig tu byed pa yin zhe na/ mngon par 'du byed pa dang bcas pas bar du chad pa med pa
dang/ rgyun chags par ting nge 'dzin gyi rgyun la 'jog par byed de/ de ltar na rgyud gcig tu
byed pa yin no//. T1579.451a14-16: 云何名為專注一趣? 謂有加行有功用, 無缺無間三摩地
相續而住. 是故名為專注一趣.
16
ŚrBh 3657-10: kathaṃ samādhatte/ āsevanānvayād bhāvanānvayād bahulīkārānvayād
anābhogavāhanaṃ svarasavāhanaṃ mārgaṃ labhate/ yena anabhisaṃskāreṇa asya citta-
samādhipravāha[syā]vikṣepeṇa pravartate/ evaṃ samādhatte/. Q5537.161b3-5; D4036.133a7-
133b1: ji ltar na ting nge 'dzin du byed pa yin zhe na/ kun du bsten cing goms par byas lan
mang du byas pa'i rgyus lhun gyis grub par 'jug pa dang/ rang gi ngang gis 'jug pa'i lam thob
cing mngon par 'du byed pa med pa dang/ lhun gyis grub pa de nyid kyis/ de'i sems rnam par
g-yeng ba med pa'i ting nge 'dzin gyi rgyun la 'jug par 'gyur te/ de ltar na ting nge 'dzin du
byed pa yin no//. T1579.451a16-19: 云何等持? 謂數修數習數多修習為因緣故, 得無加行無
功用任運轉道. 由是因緣不由加行不由功用, 心三摩地任運相續無散亂轉. 故名等持.

 
1172 Sangyeob CHA

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

ŚrBh17 MSA18 AS19 ASBh20 BHK21 LRChM22


Skt sthāpayati sthāpayati sthāpanā sthāpanā tatra cittaṃ ×
sthāpayati
① Tib 'jog par byed 'jog par byed 'jog pa 'jog pa de dang de la de dang de la
pa sems 'jog go sems 'jog pa
Ch nèizhù ānzhù xīn zhù lìngzhù chú nèizhù
內住 安住心 住 令住 除 內住23
Skt saṃsthāpayati saṃsthāpayati saṃsthāpana saṃsthāpana saṃsthāpayati ×
yang dag par kun tu rgyun du rgyun du rgyun du rgyun du
② Tib 'jog par 'jog par byed 'jog pa 'jog pa 'jog go 'jog pa
byed pa
Ch děngzhù shèzhù xīn děngzhù děngzhù zhèng(biàn) xùzhù
等住 攝住心 等住 等住 chú 正(遍)除 續住
Skt avasthāpayati avasthāpayati avasthāpana avasthāpana avasthāpayati ×
bsdus te nges par
③ Tib 'jog par 'jog par byed blan te 'jog pa blan te 'jog pa blan te 'jog go blan te 'jog pa
byed pa
Ch
ānzhù jiězhù xīn ānzhù ānzhù fēnwèi chú ānzhù
安住 解住心 安住 安住 分位除 安住
Skt × (lacuna) upasthāpayati upasthāpana upasthāpana upasthāpayati ×

④ Tib nye byed


bar 'jog par nye bar
pa 'jog par byed nye bar jog pa nye bar 'jog pa nye bar 'jog go nye bar 'jog pa
Ch
jìnzhù zhuǎnzhù xīn jìnzhù jìnzhù jìn chú jìnzhù
近住 轉住心 近住 近住 近除 近住
Skt damayati damayati damana damana damayati ×

⑤ Tib dul bar 'dul bar byed 'dul bar 'dul bar 'dul bar dul bar
byed pa byed pa byed pa byed do byed pa
Ch tiáoshùn fúzhù xīn tiáoshùn tiáoshùn tiáofú tiáofú
調順 伏住心 調順 調順 調伏 調伏
Skt śamayati śamayati śamana śamana śamayati ×

⑥ Tib zhi bar byed pa zhi bar byed zhi bar byed pa zhi bar byed pa zhi bar byed do zhi bar
byed pa
Ch
jìjìng xīzhù xīn jìjìng jìjìng zhǐ jìjìng
寂靜 息住心 寂靜 寂靜 止 寂靜
⑦ Skt vyupaśamayati vyupaśamayati vyupaśamana vyupaśamana vyupaśamayati ×

nye bar nye bar rnam par rnam par rnam par rnam par
Tib zhi bar byed pa zhi bar byed zhi bar byed pa zhi bar byed pa zhi bar byed do zhi bar
byed pa

                                                        
17
ŚrBh 36311-36511; Q5537.160b6-161b5; D4036.132b3-133b1; T1579.450c18-451a19.
18
MSA 923-13; Q5521.21b3-6.
19
AS 7515-16; Q5550.117b8-118a1; D4049.99a4-6.
20
ASBh 9011-22; Q5554.277b5-278a5; D4053.228a7-b5.
21
BHK 1837-9; D3915.31b7-32a5.
22
Q6001.289b3-291a2.
23
The Chinese terms provided for Tsong kha pa's Tibetan text LRChM are those given
in the modern Chinese translation by FǍZŪN (1987:381-382).

 
The Yogācārabhūmi Meditation Doctrine 1173

Ch
zhǐ zuìjí jìjìng mièzhù xīn zhǐ zuìjí jìjìng zhǐ zuìjí jìjìng jìnzhǐ zhǐ zuìjí jìjìng
最極寂靜 滅住心 最極寂靜 最極寂靜 近止 最極寂靜
Skt ekotīkaroti ekotīkaroti ekotīkaraṇa ekotīkaraṇa ekotīkaroti ×
rgyud gcig tu rgyud gcig du rtse gcig tu rtse gcig pa rtse gcig tu rtse gcig tu
⑧ Tib byed pa byed byed pa byed pa byed do byed pa
zhuānzhù yīqù xìngzhù xīn zhuānzhù yīqù zhuānzhù yīqù yīxiàng suǒzuò zhuānzhù
Ch 專注一趣 性住心 專注一趣 專注一趣 一向所作 yījìng
專注一境
Skt samādhatte samādadhāti samādhāna samādhāna samādadhāti ×
ting nge 'dzin mnyam par mnyam par mnyam par mnyam par mnyam par
⑨ Tib du byed pa 'jog par byed 'jog pa 'jog pa 'jog go 'jog pa
děngchí chízhù xīn píngděng píngděng zhīzhǐ děngchí
Ch 等持 持住心 shèchí shèchí 知止 等持
平等攝持 平等攝持

This nine-fold method of accomplishing mental abiding (cittasthiti, xīnzhù 心住)


bears an intimate connection with two other sets of methods known as "the six
forces" (ṣaḍvidhabala) and "the four attentions" (catvāro manas[i]kārāḥ).24
The six forces are enumerated as the force of hearing (śrutabala, tīngwén lì 聽
聞力), reflection (cintābala, sīwéi lì 思惟力), mindfulness (smṛtibala, yìniàn lì 憶念
力), watchfulness (saṃprajanyabala, zhèngzhī lì 正知力), exertion (vīryabala, jīng-
jìn lì 精進力), and thorough familiarity (abhyāsabala, chuànxí lì 串習力). First, the
monk is able to fix his mind on the internal object of meditation by means of
hearing about the special object from his spiritual teacher. Thus, he achieves the
first of the nine stages of mental abiding by relying on the force of hearing. The
second stage is achieved by means of repeated reflection upon the special object.
Through this reflection, his mind becomes minutely focused on the inward object.
The third and fourth stages are said to be accomplished by mindfulness. Mindful-
ness is defined as attention to the special object. Due to continuous mindfulness,
he is able to prevent his mind from becoming distracted. The fifth and sixth stages
are acquired by watchfulness. With watchfulness, he is able to be alert of the faults
of various features and the subsidiary defilements that cause agitation in the mind.
The seventh and eighth stages are actualized by exertion. By striving to prevent the
mind from engaging even in minute features and subsidiary defilements, he
becomes able to eliminate such distractions as soon as they arise. Finally, the ninth
stage is completed by thorough familiarity. Thorough familiarity occurs when the
monk at last has become fully accustomed to focus on the special object effortlessly.
In this manner, a practitioner is said to be able to achieve the nine stages of mental
abiding by means of the six forces.25
In the above progression in the development of mental abiding, there are also
four attentions. During the first and second stages of mental abiding, there is a
forcefully concentrated attention (balavāhano manaskāraḥ, lìlì yùnzhuàn zuòyì 力
勵運轉作意) because the practitioner needs to focus on the object with exertion.
From the third to seventh stages, there is intermittent attention (sachidravāhano
manaskāraḥ, yǒujiànquē yùnzhuàn zuòyì 有間缺運轉作意), because the monk
cannot keep his mind on the special object continuously. In the eighth stage, there
                                                        
24
For a tabular comparison of these categories as outlined in the following paragraphs,
see table 2 below.
25
ŚrBh 36512-36610; Q5537.161b5-162a2; D4036.133b1-133b5;T1579.451a19-451b2.

 
1174 Sangyeob CHA

is unintermittent attention (niśchidravāhano manaskāraḥ, wújiànquē yùnzhuàn


zuòyì 無間缺運轉作意), because he is now able to keep his mind on the object
continuously. In the final stage, there is effortless attention (anābhogavāhano
manaskāraḥ, wú gōngyòng yùnzhuàn zuòyì 無功用運轉作意), since there is nei-
ther intermittence nor exertion as the practitioner is able to focus on the object
spontaneously.26
In this meditative system of śamatha practice, the Śrāvakabhūmi thus empha-
sizes the nine stages of mental abiding, the six forces, and the four attentions.
Moreover, in the same text, from among the nine stages of mental abiding,
śamatha is defined as "a one-pointed mind" (cittaikāgratā or cittaikāgrya, xīn yījìng
xìng 心一境性).27 The exact terminology for these classificatory systems differs
somewhat in the various Indian sources.28

2. Other Chinese Translations of the Fǎxiàng School


concerning the Nine Stages of Mental Abiding
Three years before Xuánzàng completed his translation of the Yogācārabhūmi, he
had already in 645 CE translated another text dealing more briefly with śamatha
practice and possibly making an allusion to the nine stages of mental abiding,
namely a root-text entitled Verses of Acclamation of the Holy Teaching (Xiǎnyáng
shèngjiào lùn sòng 顯揚聖敎論頌, T1603). This text is among Xuánzàng's earliest
translations which he made after returning to Cháng'ān (長安) with more than 600
Sanskrit manuscripts that he had collected during his long sojourn in India.29 The
following year at Hóngfú Monastery, Xuánzàng went on to translate the Acclama-
tion of the Holy Teaching (Xiǎnyáng shèngjiào lùn 顯揚聖敎論, T1602), a com-
mentary on the Verses of the Acclamation of the Holy Teaching.30
When explaining śamatha meditation practice, the root-text (T1603.588b21), on
one hand, mentions once the expression "abide calmly" (ānzhù 安住, *ava-
sthāpayati ), which in the system of the nine stages of mental abiding would
correspond to the third stage in the Śrāvakabhūmi, but the root-text uses this word
without ever bringing in the whole explanatory system of the nine stages. Perhaps
the word was here intended merely in a non-technical literal sense of "peaceful
abiding."

                                                        
26
ŚrBh 36611-22; Q5537.162a2-5; D4036.133b5-134a1;T1579.451b2-12.
27
ŚrBh 36411-15; Q5537.160b5-6; D4036.132b2-3;T1579.450c13-16.
28
See table 1 in the appendix for the terms used in each text.
29
See the chronological tables of Xuánzàng's translations above in footnote 3.
30
These texts, the root-text as well as the commentary, are only extant in Chinese. Con-
cerning the title of the possible Sanskrit 'vorlage', DE LA VALLÉE POUSSIN, FRAUWALLNER,
and SCHMITHAUSEN have suggested *Āryadeśanāvikhyāpanaśāstra (CHOI, 1993:208-210).

 
The Yogācārabhūmi Meditation Doctrine 1175

Table 2 – Correlation of the Six Forces, the Nine Stages of Mental Abiding,
and the Four Attentions in the ŚrBh
The Nine Stages of
The Six Forces The Four Attentions
Mental Abiding
ṣaḍvidhabala navākārā cittasthitiḥ catvāro manas[i]kārāḥ
liù zhǒnglì 六種力 jiǔzhǒng xīnzhù 九種心住 sì zhǒng zuòyì 四種作意
stobs drug sems gnas pa rnam pa dgu yid la byed pa bzhi
① making [the mind] abide
① force of hearing internally
(śrutabala, tīngwén lì 聽聞力, (sthāpayati, nèizhù 內住, ① forcefully concentrated
thos pa'i stobs) 'jog par byed pa) attention (balavāhano
② making [the mind] abide manaskāraḥ, lìlì yùnzhuàn
② force of reflection evenly zuòyì 力勵運轉作意, bsgrims
(cintābala, sīwéi lì 思惟力, (saṃsthāpayati, děngzhù 等 te 'jug pa'i yid la byed pa)
bsam pa'i stobs) 住, yang dag par 'jog par
byed pa)
③ making [the mind] abide
calmly
(avasthāpayati, ānzhù 安住,
③ force of mindfulness bsdus te 'jog par byed pa)
(smṛtibala, yìniàn lì 憶念力,
dran pa'i stobs) ④ making [the mind] abide
closely
(*upasthāpayati, jìnzhù 近
住, nye bar 'jog par byed pa) ② intermittent attention
⑤ taming [the mind] (sachidravāhano manaskāraḥ,
④ force of watchfulness (damayati, tiáoshùn 調順, yǒujiànquē yùnzhuàn zuòyì 有
(saṃprajanyabala, zhèngzhī lì 正 dul bar byed pa) 間缺運轉作意, skabs su chad
知力, ⑥ pacifying [the mind] cing 'jug pa'i yid la byed pa)
shes bzhin gyi stobs) (śamayati, jìjìng 寂靜, zhi
bar byed pa)
⑦ pacifying [the mind]
thoroughly
(vyupaśamayati, zhǐ zuìjí
jìjìng 最極寂靜, nye bar zhi
⑤ force of exertion bar byed pa)
(vīryabala, jīngjìn lì 精進力,
brtson 'grus kyi stobs) ⑧ making [the mind] single- ③ unintermittent attention
pointed (niśchidravāhano manaskāraḥ,
(ekotīkaroti, zhuānzhù yīqù wújiànquē yùnzhuàn zuòyì 無
專注一趣, rgyud gcig tu 間缺運轉作意, skabs su chad
byed pa) pa med par 'jug pa)
④ effortless attention
⑨ balancing [the mind] into
⑥ force of thorough familiarity (anābhogavāhano manaskāraḥ,
(abhyāsabala, chuànxí lì 串習力, samādhi wú gōngyòng yùnzhuàn zuòyì
(samādhatte, děngchí 等持,
'dris pa'i stobs) 無功用運轉作意, rtsol ba med
ting nge 'dzin du byed pa) par 'jug pa'i yid la byed pa)

The commentary, on the other hand, provides a brief explanation of the ninth stage
of mental abiding called "balancing [the mind] into samādhi " (děngchí 等持,
*samādhatte or *samādhāna). First, a definition of the ninth stage is given, where-
upon the commentary lists the nine stages of mental abiding in the form of a sūtra-
reference. The passage reads:
"Balancing [the mind] into samādhi " (děngchí 等持, *samādhatte) is ex-
plained as a state of making [the mind] become settled with concentra-
tion on the special meditative object. It makes the mind undistracted and
serves as a basis for insight. Thus, the sūtra s speak of [1] "making the
mind abide [internally]" (lìng xīn zhù 令心住, *sthāpayati ); [2] "[making
the mind] abide evenly" (děngzhù 等住, *saṃsthāpayati ); [3] "[making
the mind] abide calmly" (ānzhù 安住, *avasthāpayati ); [4] "[making the
mind] abide closely" (jìnzhù 近住, *upasthāpayati ); [5] "fixed abiding"

 
1176 Sangyeob CHA

(dìngzhù 定住, *samāpatti ?); [6] "non-confusion" (bùluàn 不亂, *abhrān-


ti ?); [7] "non-distraction" (bùsàn 不散, *avikṣipta?); [8] "resting in calm
abiding" (shè jìzhǐ 攝寂止, *śamathasthita?); and [9] "balancing [the
mind] into samādhi " (děngchí 等持, *samādhatte). [This is] a one-
pointed mind (xīn zhù yīyuán xìng 心住一緣性, *cittaikāgratā ).31

In this way, Xiǎnyáng shèngjiào lùn defines samādhatte and provides a list that by
and large seems to correspond to the nine stages of mental abiding as taught in the
Śrāvakabhūmi. However, in spite of the fact that Xuánzàng was the translator of
both texts, some of the above terminology in Xiǎnyáng shèngjiào lùn differs from
that of the Śrāvakabhūmi.32 Given that the passage from Xiǎnyáng shèngjiào lùn
appears to be the earliest list of the nine stages of mental abiding in the Chinese
canon, it is possible that its Chinese terminology was preliminary and became
further refined a few years later when the translation of Yogācārabhūmi was made.
Mention should also be made of a slightly later Chinese translation that like-
wise introduces the nine stages of mental abiding. This is the Treatise of the Six
Gates Showing the Entry to Samādhi (liù mén jiàoshòu xídìng lùn 六門敎授習定
論, T1607.775a24-b10) made by Xuánzàng's student Yìjìng (義淨, 635-713). Yìjìng
lists the nine stages in the following manner: [1] "initial abiding" (zuìchū zhū 最初
住), [2] "abding with mindfulness" (zhèngniàn zhù 正念住), [3] "repeated abiding
(fùshěn zhù 覆審住), [4] "ensuing abiding" (hòubié zhù 後別住), [5] "purified
abiding" (diàoróu zhù 調柔住), [6] "abiding calmly" (jìjìng zhù 寂靜住), [7] "abi-
ding with taming" (xiángfú zhù 降伏住), [8] "abiding with effort" (gōngyòng zhù 功
用住), and [9] "abiding effortlessly" (rènyùn zhù 任運住). Yìjìng also reports that
the nine stages of mental abiding have their origin in the sūtra-scriptures (ājímā
jīng 阿笈摩經, *āgamasūtra), though without providing any specific reference.

                                                        
31
The bracketed numbers are inserted in the English translation. T1602.481b14-17: 等持
者, 謂於所觀境專住一緣爲體. 令心不散智依爲業. 如經說諸令心住與等住安住近住及
定住不亂不散攝寂止等持心住一緣性.
32
Even within Xiǎnyáng shèngjiào lùn itself yet another version of the terminology is
employed. Thus, slightly later in the text than the above-quoted passage (T1602.489c16-19),
the phrase "(8) proper balancing [the mind] into samādhi " (bā zhèng děngchí 八正等持)
occurs, apparently referring to děngchí as the eighth instead the ninth stage. This is
followed (ibid.) by a list of only eight stages of mental abiding (the numbers are inserted in
the English translation): [1] "[making] the mind abide [internally] (xīnzhù 心住, *sthā-
payati ); [2] "[making the mind] abide calmly" (ānzhù 安住, *avasthāpayati ); [3] "[making
the mind] abide closely" (jìnzhù 近住, *upasthāpayati ); [4] "[making the mind] abide
evenly" (děngzhù 等住, *saṃsthāpayati ); [5] "non-confusion" (bùluàn 不亂, *abhrānti ?); [6]
"non-distraction" (bùsàn 不散, *avikṣipta?); [7] "[making the mind] abide perfectly"
(zhèngshè zhǐ 正攝止, *samyak-sthāpayati ?); and [8] "calm abiding" (shēmātā 奢摩他,
*śamatha). The list again ends with the phrase "[this is] a one-pointed mind" (xīn zhù
yīyuán xìng 心住一緣性, *cittaikāgratā ). Concerning the differences between this list and
the earlier list of stages in Xiǎnyáng shèngjiào lùn , there are four major differences. Stage
no. [4] děngzhù (等住) in the present list was the second stage in the earlier list. Further,
stage no. [5] in the earlier list, viz. dìngzhù (定住, *samāpatti ?), is omitted in the present
list, but instead the present list introduces a new stage [7] called zhèngshè zhǐ (正攝止,
*samyak-sthāpayati ?). Finally, the ninth stage of děngchí (等持, *samādhatte) seen in the
earlier list is omitted in the present list, or was perhaps equated with the present list's
eighth stage of "calm abiding" (shēmātā 奢摩他, *śamatha) by the introductory phrase
mentioned above.

 
The Yogācārabhūmi Meditation Doctrine 1177

3. The Nine Stages of Mental Abiding


in Indigenous Chinese Texts
As the doctrine of the nine stages of mental abiding had been introduced into
Chinese Buddhist circles through the Fǎxiàng School's translation of the Yogā-
cārabhūmi and the above-mentioned other works, references to this program of
śamatha practice began to appear in indigenous Yogācāra-texts written by the
brushes of East Asian authors. One of these writers was the Chinese scholar Jī (基,
632-682 CE).33 Jī renounced the secular life at age of 17 under Xuánzàng's tutelage
at Hóngfú Monastery. At the age of 25 (656 CE), he started at Xuánzàng's
translation center and working with Xuánzàng, he translated into Chinese the
Discourse on the Theory of Cognition-Only (Chéng wéishì lùn 成唯識論, *Vijñap-
timātratāsiddhiśāstra, T1585).34 With the aim of offering an abridged explanation,
Jī went on in 650 to compose A Concise Compendium of the Yogācārabhūmi
(Yúqié shī dì lùn lüèzuǎn 瑜伽師地論略纂, T1829) at Dà Cí'ēn Monastery (大慈
恩寺).35 Therein, he provides the following summary of the Śrāvakabhūmi 's
teaching on the nine stages of mental abiding:
As for the Yogācārabhūmi's nine stages of mental abiding, these are ex-
plained [as follows]: If one's mind has not yet entered samādhi , one
should just abide on a single object. As long as one's mind is still at the in-
ception stage of fixation, it is strictly speaking not yet in the state of
samādhi. Although these [stages] are said to belong to the category of
śamatha, as argued earlier it cannot be maintained that all the stages are
śamatha [proper].36

Jī's remark implies that the classification of the nine stages of mental abiding as
steps of śamatha practice depends on the definition of śamatha given in the Śrāva-
kabhūmi. He introduces a distinction between śamatha [proper] (shēmātā 奢摩他)
and a broader "category of śamatha [-related practices]" (shēmātā pǐnlèi 奢摩他品
類). In this regard, Jī seems to base himself on a statement made in the Yogācāra-
bhūmi, saying "If, from among the nine stages of mental abiding, [one has achieved]
the state of a one-pointed mind (xīn yījìng xìng 心一境性, *cittaikāgratā ), then
[one's meditation] belongs to the class of śamatha [proper] (shēmātā pǐn 奢摩他
品)."37
Jī's text is the first and one of the few indigenous Chinese works to make ex-
plicit reference to the doctrine of the nine stages of mental abiding. His commen-
tary illustrates the fact that this scholar studied the Chinese translation of the
Yogācārabhūmi in the tradition of the Fǎxiàng School. At the same time, it is
though remarkable that Chinese authors did not write anything further about the
nine stages of mental abiding, which seems to indicate that the doctrine of the nine
                                                        
33
Concerning the misnomer Kuījī, see DELEANU (2006:269, fn. 34) with references to
the pertinent literature. Agreeing with his opinion, I will employ the simple form Jī
henceforth.
34
See NAM (2008:228).
35
See T1829.1c7-8: 永徽元年, 於大慈恩寺飜出. Translation: "[A Concise Compen-
dium of the Yogācārabhūmi ] was translated (sic.) [by Jī] in the first year of the Yǒnghuī
Era at Dà Cí'ēn Monastery."
36
T1829.118c11-13: 論解九種心住中 云未必是定中心 但以住一緣卽是也 以最初歛心
等 未必得定故 故前言是奢摩他品類 非皆奢摩他也. The text continues with further
explanations on the nine stages of mental abiding; see T1829.118c11-119a15.
37
T1579.450c15-16: 若於九種心住中心一境性 是名奢摩他品.

 
1178 Sangyeob CHA

stages of mental abiding never became widely propagated as popular notions in


China, in spite of Xuánzàng's and Yìjìng's great translation efforts.

4. The Nine Stages of Mental Abiding


in Indigenous Korean Texts

4.1. Woncheuk (圓測 Yuáncè, 613-696 CE)


Woncheuk was a monk who hailed from the Korean kingdom of Silla (新羅). At
the age of fifteen (628), he traveled to Cháng'ān in China, where he to begin with
was taught by the Chinese scholars Fǎcháng (法常, ca. 567-645) and Sēngbiàn (僧
辯, ca. 568-642).38 He soon became a prominent scholar of Mind-Only Buddhism,
which had by then been introduced into China in three stages, namely in the form
of the Dìlùn (地論), the Shèlùn (攝論), and the Wéishì (唯識) traditions. First,
Woncheuk was well-informed about the Southern and Northern Daśabhūmika
Schools (Dìlùn 地論), which were based on Vasubandhu's Mind-Only classic, the
*Daśabhūmikasūtraśāstra (Shídì jīnglùn 十地經論, T1522) translated by *Bodhi-
ruci (Pútíliúzhī 菩提流支, d. 527) and others in 508 CE. Secondly, Woncheuk was
well-read in the Mahāyānasaṃgraha school (Shèlùn 攝論) that centered on one of
Asaṅga's Mind-Only texts, the Mahāyānasaṃgraha (Shè dàshèng lùn 攝大乘論,
T1593) translated by *Paramārtha (Zhēndì 眞諦, 499-569) in 563 CE. Thirdly,
after Xuánzàng's return to China from India in 645, Woncheuk became conversant
with the Vijñaptimātratā School (Wéishì 唯識) that evolved from Xuánzàng's
com-pendium of Indian commentaries on Vasubandhu's *Vijñaptimātratāsiddhi
(Chéng wéishì lùn 成唯識論, T1585). While Xuánzàng had mostly adhered to the
commentary by Dharmapāla (Hùfǎ 護法, 6th century), Woncheuk became more
influenced by the commentaries on the Mind-Only doctrine by Sthiramati (Ānhuì
安慧, 7th century).39
Eventually, Woncheuk composed a commentary entitled Hae simmil gyeong so
(Jiě shēnmì jīng shū 解深密經疏, HPC Vol.1.123b1-478c5) on Xuánzàng's Chinese
translation of the Saṃdhinirmocanasūtra (Jiě shēnmì jīng 解深密經, T676).40 This
commentary not only became influential in Chinese Buddhist circles,41 but also in
Korean, Japanese, and even Tibetan Buddhism.42 While Korean and Japanese

                                                        
38
NAM Muhee (2009:79-82).
39
See OH (1991:105-120) and HOPKINS (1999:40-41). A brief chronological table of
Woncheuk's life is found in KO (1999:219-222). Concerning the dating and preservation of
his writings, see the detailed discussion in NAM Muhee (2009:111-131).
40
NAM Muhee (ibid.) has argued that Woncheuk published the Hae simmil gyeong so
in ca. 681-690. LUSTHAUS (2002:384) and CHO (2005:173) have mentioned that Woncheuk
was one of Xuánzàng's prominent students. However, none of the historical records of
Woncheuk's life mentions him as a disciple of Xuánzàng, and he therefore rather seems to
have been a contemporary of Xuánzàng. For a representative depiction of this matter from
one of the records of his life, see KO (1999: 43-47, 64-68).
41
CHO (2005:188-193) has pointed out that Fǎzàng (法藏, 643-712), who is considered
the third patriarch of the Huáyán School (華嚴), was influenced by Woncheuk as especially
seen in Fǎzàng's Record of a Search for the Profound Truth of the Flower Ornament Sūtra
(Huáyán jīng tànxuán jì 華嚴經探玄記, T1733).
42
For Woncheuk's influence on Korean and Japanese Buddhism, see CHO (2005:196-
200). Concerning Woncheuk's influence in Tibet, especially on Tsong kha pa Blo bzang

 
The Yogācārabhūmi Meditation Doctrine 1179

Buddhists read Woncheuk's Saṃdhinirmocana -commentary in its original Chinese


form, the text became available to Tibetan Buddhists in a Tibetan translation pro-
duced by 'Gos Chos grub (a.k.a. Fǎchéng 法成, ca. 755-849).43
Concerning śamatha meditation practice, Woncheuk's Hae simmil gyeong so
brings up the nine classifications of śamatha stages in a context where the Saṃdhi-
nirmocanasūtra explains śamatha and vipaśyanā practices in the chapter called
"Questions asked by Maitreya."44 Woncheuk first quotes the relevant passage from
the Saṃdhinirmocanasūtra, in which the word "abide" (gnas pa, *sthiti ) or "abide
calmly" (ānzhù 安住) occurs. Seeing this word as indicating one of the nine stages
of mental abiding, he uses this as an occasion to introduce the nine stages, giving
the definition of mental abiding (cittasthiti ) from the Yogācārabhūmi, along with a
full explanation of the nine stages (the latter part is not included in the quotation
below):
[The Saṃdhinirmocanasūtra says:] "Having completely made [the mind]
abide inwardly, he focuses by focusing on the teachings just as they have
been properly contemplated as well as by continuously focusing inwardly
on the mind itself, which is doing the focusing. The bodily and mental
pliancy (qīng ān 輕安, *praśrabdhi ) that arises for someone, who has en-
tered [concentration] in this manner and made [the mind] abide (ānzhù
安住) repeatedly in that [state], is called śamatha."
[Woncheuk's commentary:] … [The sentence] "…he focuses … by
continuously focusing inwardly on the mind itself" points to śamatha in
the sense of 'that which possesses a focus' (néngyuán 能緣, dmigs par
byed pa, *ālambaka). As for [the phrase] "inwardly on the mind itself,"
the concentration of the mind as the possessor of a focus in staying in-
wardly in the state of samadhi is called " inwardly on the mind itself."
Therefore, the sixty third fascicle of the [Chinese] Yogācārabhūmi
[translation] says, "For he fixes his mind on its internal object, not letting
it be distracted toward external objects". … [Now, commenting on this
passage:] At the stage when there is pliancy of body and mind, śamatha is
established. Accordingly, the thirteenth fascicle of the [Chinese]
Yogācārabhūmi [translation] says, "The mind of someone, who has gone
                                                                                                                                             
grags pa'i dpal (1357-1419) and his dGe lugs pa successors, see THURMAN (1991:204-208),
POWERS (1992:95-103), HOPKINS (1999:39-47), and CHO (2005:193-196).
43
UEYAMA (1990:92-96) has argued that the correct form of Fǎchéng's Tibetan family
name should be Go instead of 'Gos. Concerning the background of 'Gos Chos grub, he is
actually a border case. He lived in Dūnhuáng (敦煌) in Central Asia and may have been of
Central Asian origin. He had connections to Tangut (西夏 Xīxià) and Tibet, and wrote in
both Chinese and Tibetan. Although he was perhaps not an ethnically Chinese person, he
nevertheless lectured in Chinese, as can be seen in the notes on hisYogācārabhūmi -
lectures written by his students (see below). Therefore, 'Gos Chos grub belongs to Chinese
and thus East Asian Buddhism, as well as to Tibetan and Central Asian Buddhism.
UEYAMA (ibid.), it should be noted, considers Chos grub to have been of Chinese origin.
'Gos Chos grub's Tibetan translation of Woncheuk's Saṃdhinirmocana- commentary is
entitled 'Phags pa dgongs pa zab mo nges par 'grel pa'i mdo'i rgya cher 'grel pa (Q5517,
D4016). Chos grub may have decided to translate this text into Tibetan in regard for its
scholastic and theoretical significance and further because he was a student of Tánkuàng
(曇曠, ca. 700-788), a fellow Central Asian who in turn had studied at Woncheuk's mona-
stery in Cháng'ān and had become strongly influenced by Woncheuk's works. Concerning
the life and writings of Tánkuàng and 'Gos Chos grub, see UEYAMA (1990:17-65, 84-104)
and POWERS (1992:98 fn. 25).
44
For a comparison of the Tibetan and Chinese versions in the construction of its
chapters, see LAMOTTE (1935:8-12).

 
1180 Sangyeob CHA

thoroughly through the nine stages of mental abiding of making his mind
abide internally, can be said to be settled inwardly in the proper śama-
tha." As for staying in the nine stages of mental abiding, the fifth fascicle
of [the Chinese translation of] the Abhidharmasamuccaya enumera-
tes the names of the nine stages, but does not give any details.45

Woncheuk was the first commentator on the Saṃdhinirmocanasūtra to relate the


nine stages of mental abiding from the Yogācārabhūmi 's śamatha meditation
system to the Sūtra 's mention of "making [the mind] abide" (ānzhù 安住, gnas pa,
*sthāpayati ) and "pliancy" (*praśabhdi ) when commentating on the Questions
asked by Maitreya Chapter.46

                                                        
45
HPC Vol.1.302b3-c9: 復卽於此能思惟心 內心相續 作意思惟 如是正引多安住故
起身輕安及心輕安 是名奢摩他 … 內心相續作意思惟者 辨能緣止 言內心者 攝能緣心
在於定內 名爲內心 故瑜伽論六十三云 繫心於內所緣境界 於外所緣 不流散故 …是輕
安相 如是身心輕安分位 立奢摩他 故瑜伽論第十三云 若能於內九種住心 如是名爲內
心安住正奢摩他 九心住者 如集論第五但列九名 而不解釋. The omitted parts contain
other comments by Woncheuk that are not pertinent for the current discussion. The
Tibetan translation, which does not contain the full sūtra -quotation, is as follows
(D4016.98a3-99a1): /gzhan yang yid la byed pa'i sems nang du rgyun chags su byed pa'i yid la
byed pas sems par byed do/ /de ltar zhugs shing lan mang du gnas pa'i phyir lus shin tu
sbyangs pa dang sems shin tu sbyangs pa 'byung ba gang yin pa de ni zhi gnas zhes bya'o …
/sems nang du rgyun chags su byed pa'i yid la byed pas sems par byed do zhes bya bas ni
dmigs par byed pas zhi gnas bstan te/ de la sems nang du zhes bya ba ni dmigs pa'i sems
bsdus nas ting nge 'dzin la gnas par byed pas sems nang du zhes bstan te de'i phyir bstan
bcos rnal 'byor spyod pa'i sa las nang gi dmigs pa la sems nye bar gtod pa ni phyi rol du
rnam par mi g‑yeng ba nyid kyi phyir ro zhes 'byung ste/ … 'di ltar lus dang sems shin tu
sbyangs pa'i gnas skabs la zhi gnas rnam par gzhag pa'i phyir ro/ /bstan bcos rnal 'byor spyod
pa'i sa las de la sems bde bar gnas pa rnam pa dgu po gang yin pa de ni zhi gnas kyi phyogs
yin no zhes [D99a] bshad de/ sems gnas pa rnam pa dgu ni bstan bcos mngon pa kun las
btus pa las/ rnam pa dgu'i ming smos par zad kyi rnam par bshad pa ni med do/.
For a different English translation of the Saṃdhinirmocanasūtra passage, see POWERS
(1994:150-151). The Tibetan translation of the Saṃdhinirmocanasūtra passage (D106.8914-
16) is as follows: nang du yang dag bzhag nas ji ltar legs par bsams pa'i chos de dag yid la
byed cing/ sems gang gis yid la byed pa'i sems de nang du rgyun chags su yid la byed pas yid
la byed do// de ltar zhugs shing de la lan mang du gnas pa de la lus shin tu sbyangs pa dang/
sems shin tu sbyangs pa 'byung ba gang yin pa de ni zhi gnas zhes bya ste/ de ltar na byang
chub sems dpa' zhi gnas yongs su tshol bar byed pa yin no//. For a reconstructed Sanskrit
version of this passage, see SCHMITHAUSEN (1987.II:485, fn.1276).
46
According to STEINKELLNER (1989:231), five commentaries on the Saṃdhinirmo-
canasūtra are extant in the Tibetan bstan 'gyur : (1) Saṃdhinirmocanabhāṣya attributed to
Asaṅga, (2) Āryamaitreyakevalaparivartabhāṣya by Jñānagarbha (= Ye shes snying po), (3)
Āryagambhīrasaṃdhinirmocanasūtraṭīkā by Woncheuk, (4) Āryasaṃdhinirmocanasūtra-
sya vyākhyāna by Byang chub rdzu 'phrul (= Cog ro klu'i rgyal mtshan; see LOPEZ , 1998:6,
fn.4), and (5) Bka' yang dag pa'i tshad ma las mdo btus pa attributed to one Khri Srong lde
btsan. LOPEZ (1998:6, fn.4) only lists four commentaries, leaving out the Bka' yang dag pa'i
tshad ma las mdo btus pa. Although Jñānagarbha's Āryamaitreyakevalaparivartabhāṣya
also mentions the nine stages of mental abiding and the one-pointed mind, etc., Woncheuk
was the first commentator to make the connection between the nine stages of mental
abiding and the śamatha meditation system of the Saṃdhinirmocanasūtra, because Jñāna-
garbha lived in the early ninth century, approximately one and a half century after
Woncheuk. Woncheuk's commentary may, however, not be the first indigenous Korean text
dealing with the nine stages of mental abiding. Woncheuk wrote Hae simmil gyeong so in

 
The Yogācārabhūmi Meditation Doctrine 1181

When presenting the sentence from the Saṃdhinirmocanasūtra that says "…he
focuses… by continuously focusing inwardly on the mind itself," Woncheuk first
cites the definition of "being settled in concentration" (*dhyānasthiti; jìnglǜ…zhù
靜慮…住; bsam gtan la gnas pa) taken from Samāhitā Bhūmiḥ section within the
Viniścayasaṃgrahaṇī of the Yogācārabhūmi, namely "that which possesses a focus"
(néngyuán 能緣, dmigs par byed pa, *ālambaka).47 He then explains this definition
by quoting another passage from the Yogācārabhūmi, this time a passage taken
from the Samāhitā Bhūmiḥ of the Basic Section (Maulyo bhūmayaḥ), wherein
śamatha is explained as a mental abiding that has gone through the nine stages.48
Woncheuk then uses this as an occasion to explain the nine stages of mental
abiding, which he does by first referring to a general list of the nine stages given in
the Abhidharmasamuccaya followed in his commentary by a full presentation of
the nine stages, which has not been included in the excerpt given above.
As for the later significance of Woncheuk's writings, his texts had a great im-
pact on Korean Buddhism in particular. Woncheuk remained in China until his
death in 696, without ever returning to Korea. Nevertheless, his tradition, which in
Chinese is called the Xīmíng (西明) School, 49 gained popularity in the Korean
kingdom of Silla (新羅), where monks such as Dojeung (道證, 7th-8th centuries)
and Taehyeon (太賢, 8th century) often relied on his exegesis.50

4.2. Wonhyo (元曉 Yuánxiǎo, 617-686 CE)


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

                                                                                                                                             
ca. 681-690, and Wonhyo's (617-686 CE) writings may precede it (see below). As of yet,
there is no precise dating of Wonhyo's writings.
47
The Viniścayasaṃgrahaṇī quotation corresponds to T1579.650b7-8 and D4038.I.
179b7 (the Sanskrit text is not extant here). Here 'Gos Chos grub's Tibetan translation of
Woncheuk's Chinese commentary corresponds completely to the Tibetan translation of the
Viniścayasaṃgrahaṇī.
48
The Samāhitā Bhūmiḥ quotation corresponds to T1579.341b1-3. There is here no
clear correlation between 'Gos Chos Grub's Tibetan translation of Woncheuk's Chinese
commentary and the Tibetan translation of Samāhitā Bhūmiḥ. The Tibetan translation of
Samāhitā Bhūmiḥ (D4035.151b3-4) reads: nang gi sems kyi zhi gnas ni/ nang gi sems gnas pa
rnam pa pa dgu ste/ (DELHEY, 2009.II:375). This corresponds to the following sentence in
the Sanskrit edition (DELHEY, 2009.I:209): adhyātmaṃ navākārā cittasthitir adhyātmaṃ
cetaḥśamathaḥ. In the Samāhitā Bhūmiḥ, this sentence is a definition of mental withdrawal
(cittavyavakarṣa, 心遠離 xīn yuǎnlí, sems dben pa).
49
Xīmíng is the name of the temple where Woncheuk stayed, namely Xīmíng mona-
stery in Cháng'ān.
50
In particular, Woncheuk was respected for his lectures on Consciousness-Only based
on the Yogācārabhūmi, the Chéng wéishì lùn (成唯識論), etc. For Woncheuk's influence
on later Korean authors, see CHO (2005:197-200).

 
1182 Sangyeob CHA

One of Wonhyo's extant texts is the Commentary on the Awakening of Faith in


the Mahāyāna (Daeseung gisillon so, 大乘起信論疏, HPC Vol.1.698b1-733C20),
which provides exegesis of Paramārtha's Chinese translation of the Awakening
of Faith in the Mahāyāna (Dàshéng qǐxìn lùn 大乘起信論, T1666). Unfortunately,
there is not yet any precise dating of the events of Wonhyo's life and his writings.51
With regard to śamatha practice, in his Commentary on the Awakening of
Faith in the Mahāyāna, Wonhyo emphasizes that the classifications of stages
of śamatha depended on the definition found in the Śrāvakabhūmi of the
Yogācārabhūmi, and that the nine stages of mental abiding were the fundamental
categorization.52 First, he quotes the relevant passage from the Awakening of Faith
in the Mahāyāna, in which the expression "mental abiding" (xīnzhù 心住, *citta-
sthiti ) occurs. Similar to Woncheuk's treatment of the word "abiding" (gnas pa,
*sthiti ) or "abiding calmly" (ānzhù 安住) in the Saṃdhinirmocanasūtra, Wonhyo
equally sees this phrase as indicating the nine stages of mental abiding, and he
therefore – in a like fashion – introduces the nine stages and gives the definition of
mental abiding from the Yogācārabhūmi, along with a full explanation of the nine
stages (the latter not being quoted here):
[The Awakening of Faith in the Mahāyāna says:] "How should one prac-
tice śamatha and vipaśyanā ? As for śamatha, it is to make one's mind
come to a stop with regard to all external objects."53
[Wonhyo's commentary:] … [after quoting the above sentence:] The
Śrāvakabhūmi of the Yogācārabhūmi says, "… What are the nine stages
of mental abiding? …" 54
[The Awakening of Faith in the Mahāyāna says:] "Due to mental abiding
(xīnzhù 心住, *cittasthiti ), [the mind] gradually becomes clear and sharp,
getting ready to enter into the samadhi of Thusness (zhēnrú sānmèi 眞如
三昧). In this state, one can subdue delusion profoundly, become strong
in faith, and attain the state of never-backsliding. However, doubters, un-
believers, blasphemers, great sinners, conceited and indolent persons,
etc., cannot enter into the meditation of Thusness. Furthermore, those
who have attained this samādhi comprehend that the Dharma -realm
(*dharmadhātu, fǎjiè 法界) is just one aspect and know that the Dharma -
body (*dharmakāya, fǎshēn 法身) of all buddhas is equal to the body of
sentient beings (zhòngshēng shēn 衆生身), not two but one in substance.
Therefore, it is called single-practice samadhi (yīxíng sānmèi 一行三昧).
You should know that Thusness is the source of this samādhi. If some-

                                                        
51
A brief description of the life and writings of Wonhyo is found in KIM (2000:337-381)
and EUN (1995:8-11).
52
Other writings by Wonhyo, including his Commentary on the Discrimination of the
Middle and the Extremes (Jungbyeon bunbyeollon so 中邊分別論疏) and Exposition of
the Vajrasamādhisūtra (Geumgang sammae gyeong non 金剛三昧經論), also emphasised
that all classifications of stages of śamatha depended on the nine stages of mental abiding.
For the topic of mental abiding in Wonhyo's other writings, see HPC Vol.1.827a3-12 and
BUSWELL (2007:55-57).
53
T1666.582a12-13: 云何修行止觀門 所言止者 謂止一切境界相.
54
HPC Vol.1.727b2-c11: 如瑜伽論聲聞地云 … 云何名爲九種心住…. Wonhyo's
commentary almost fully accords with the Chinese text of the passage from the Śrāvaka-
bhūmi on mental abiding; cf. above fn. 7-16.
 
The Yogācārabhūmi Meditation Doctrine 1183

body keeps practicing it, he will gradually become able to produce im-
measurable samādhi s (wúliàng sānmèi 無量三昧)." 55
[Wonhyo's commentary:] … As for the sentence, "Due to mental abiding,
[the mind] gradually becomes clear and sharp, getting ready to enter into
the samādhi of Thusness," it appears to refer to the mind of "balancing
[the mind] into samādhi " (děngchí 等持, *samādhatte or *samādhāna)
being the ninth stage [of mental abiding]. By the power of a fully ripened
meditative cultivation, one obtains the mind without effort and inten-
tional action. Since this mind naturally stays far removed from sinking
(shěn 沈, *laya) and floating (fú 浮, *auddhatya), it is called "balancing
[the mind] into samādhi." 56 This mind balanced into samādhi dwells on
the characteristics of Thusness, which enables one to "enter into the
samādhi of Thusness." As for the sentence of "one can subdue delusion
profoundly, become strong in faith, and attain the state of never-
backsliding (bùtuì 不退, *avaivartika)," it indicates the power of the
samādhi of Thusness, by which one progresses into the level of the
never-backsliding lineage (zhǒngxìng 種性, *gotra) … This elucidates
how the samādhi of Thusness can produce all other kinds of samādhi, in-
cluding the Single-Practice Samādhi, etc. … Due to the ability of the
samādhi of Thusness to bring forth immeasurable kinds of samādhi, it
may be said that "Thusness is the source of this samādhi." 57

In this manner, Wonhyo connects the Awakening of Faith in the Mahāyāna's men-
tion of "balancing [the mind] into samādhi " and the "samādhi of Thusness" with
the Śrāvakabhūmi 's explanation on the nine stages of mental abiding. He thus
outlines four phases consisting of: (1) [the nine stages of] "mental abiding" (xīnzhù
心住, *cittasthiti ); (2) the ninth stage of mental abiding called "balancing [the
mind] into samādhi " (děngchí 等持, *samādhatte); (3) the samādhi of Thusness
(zhēnrú sānmèi 眞如三昧, *tathatāsamādhi ); and (4) the state of the never-
backsliding lineage (zhǒngxìng bùtuì wèi 種性不退位, *avaivartikabhūmigotra ?).58

4.3. Doryun (道倫 Dàolún, ca. 650-730)


Doryun59 was one of the scholar-monks of Hǔngryun Monastery (興輪寺 Xīnglún
sì) of the Korean kingdom of Silla. He is best known for his authorship of the
Notes on the Yogācārabhūmi (Yugaron gi, 瑜伽論記 Yúqiélùn jì, T1828), a com-
                                                        
55
T1666.582a25-b5: 以心住故漸漸猛利 隨順得入眞如三昧 深伏煩惱信心增長速成
不退 唯除疑惑不信誹謗重罪業障我慢懈怠 如是等人所不能入 復次依如是三昧故 則
知法界一相 謂一切諸佛法身與衆生身平等無二 卽名一行三昧 當知眞如是三昧根本
若人修行 漸漸能生無量三昧.
56
An alternative translation for samādhatte is "even placement," which is also possible
in light of Wonhyo's explanation of this term.
57
HPC Vol.1.729a8-b5: 次言以心住故漸漸猛利 隨順得入眞如三昧者 是明第九等持
之心 由前淳熱修習力故 得無加行無功用心 遠離沈浮 任運而住 故名等持 等持之心住
眞如相 故言得入眞如三昧 深伏煩惱信心增長速成不退者 略顯眞如三昧力用 由此進
趣得入種性不退位故 … 是明依前眞如三昧能生一行等諸三昧 … 眞如三昧能生此等
無量三昧 故言眞如是三昧根本也.
58
My listing of Wonhyo's mention of the nine stages is not exhaustive. Wonhyo also
mentions the nine stages of mental abiding in two other commentaries. For these passages,
see HPC.1.607a13, HPC.1.827a3-12.
59
Introductions to Doryun's life and thought is found in KIM (2002:34-35) and LEE
Man (1993:93-115). Doryun is also known as Dunnyun (遁倫 Dùnlún). Concerning the
arguments of Doryun and not Dunnyun as being his correct name, see YANG (1984:292-293)
and DELEANU (2006:270 fn.40). Agreeing with their opinions, I employ the form Doryun.

 
1184 Sangyeob CHA

pilation of excerpts from various Yogācārabhūmi -commentaries, wherein he


occasionally inserted his own views on the definition of some terms.60 Doryun's text
is mainly based on Jī's Concise Compendium of the Yogācārabhūmi, but he also
cited many other famous Chinese and Korean scholars such as Shùnjǐng (順憬,
dates unknown) Wénbèi (文備, dates unknown), Xuánfàn (玄範, dates unknown),
Huìjǐng (惠景, dates unknown), Shéntài (神泰, 7th century), Wonhyo, Woncheuk,
Sinbang (神昉 Shénfǎng, dates unknown), and Gyeongheung (憬興 Jǐngxìng, dates
unknown) (LEE Man, 1993:94-98). Thus, his text not only offers copious remarks
on important terms from the Yogācārabhūmi, but also provides lengthy fragments
from commentaries by Vijñaptimātratā scholars whose works are no longer extant
otherwise.
Doryun's aim was to comprehend the views of various Vijñaptimātratā thinkers
of the contemporary period. His explanation of the above-quoted passage on the
nine stages of mental abiding in the Śrāvakabhūmi is as follows:
[The Śrāvakabhūmi says:] "The one-pointed mind goes through śamatha
and vipaśyanā."

[Doryun comments:] … Thirdly, this [sentence] makes clear that the nine
stages of mental abiding are achieved by means of the six forces. Fourthly,
this [sentence] makes clear that [the mind in] the nine stages of mental
abiding that include the four types of attention goes through śamatha and
vipaśyanā. As for what various masters have said in their different com-
mentaries, Master Jī (Jī shī 基師) said:
If one's mind has not yet entered samādhi, one should just
abide on a single object. As long as one's mind is still at the in-
ception stage of fixation, it is strictly speaking not yet in the
state of samādhi. Although these [stages] are said to belong to
the category of śamatha, as argued earlier it cannot be main-
tained that all the stages are śamatha [proper].61
Shéntài said:
When the mind is free from sinking and floating (shěn-fú 沈
浮, *laya-auddhatya), this is to 'abide evenly' (děngzhù 等住
≈ *saṃsthāpayati ). When the mind is observed thoroughly
and minutely, this is to 'abide circumspectly' (biànzhù 遍住 ≈
*avasthāpayati ?). When there is no interruption from begin-
                                                        
60
See, e.g., T1828.378b9-19 (KIM, 2002:34): after Doryun had read Wonhyo's Commen-
tary on the Geumgang sammaegyeong non (金剛三昧經論 Jīngang sānmèijīng lùn, HPC
Vol.1.604b1-677b11), he pointed out a mistake by Wonhyo as follows. Wonhyo had
emphasized a difference in the meaning of the Chinese words sānmādì (三摩地) and
sānmèi (三昧), whereto Doryun argued that the original Sanskrit form behind both
Chinese terms is samādhi and that the Chinese terms therefore should carry the same
meaning.
61
This quotation corresponds to the excerpt from Jī's Concise Compendium of the
Yogācārabhūmi quoted in the present article above on page 1177. Doryun's quotations
disaccord slightly with the wording of the extant version of the original passages in Jī's text.
In the present quotation, the phrase "As longs as one's mind is still in the inception stage of
fixation," which in Jī's text reads yǐ zuìchū hàn xīn (以最初歛心, T1829.118c12), is in
Doryun's quotation yǐ zuìchū lù xīn (最初錄心, T1828.463a13). Doryun's reading agrees
fully with another passage occuring slightly later in Jī's text (T1829.119a10), wherein the
phrase reappears, this time as yǐ zuìchū lù xīn (最初錄心).

 
The Yogācārabhūmi Meditation Doctrine 1185

ning to end, this is known as 'the expediency of continuity' (wéi


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

The above passage is followed in Doryun's text by two other quotations from Jī's
Concise Compendium of the Yogācārabhūmi (Yúqié shī dì lùn lüèzuǎn 瑜伽師地
論略纂, T1829), which also deal with the nine stages of mental abiding.63 Finally,
Doryun rounds off his discussion with a last quotation, this time from Wénbèi:
Wénbèi said:
Since the first two stages of mental abiding are methods ap-
plied before obtaining the seven types of attention, it is known
as 'forceful attention.' Since the next five stages of mental
abiding involve the attention of perceiving characteristics
(*lakṣaṇapratisaṃvedī manaskarāḥ, liǎoxiàng zuòyì 了相作
意), it is known as the 'attention of hearing.' The eighth stage
of mental abiding involves five types of attention. The ninth
stage of mental abiding possesses the 'fruitful attention'.64

These excerpts from Doryun's explanation are thus mainly based on Jī's Concise
Compendium of the Yogācārabhūmi and also cite Shéntài's and Wénbèi's views.
Shéntài's explanation seems to relate in particular to the second and the sixth
stages from among the nine stages of mental abiding, i.e., the stages called "abide
evenly" (saṃsthāpayati ) and "abide circumspectly" (avasthāpayati ). He also refers
to other aspects or perhaps stages of the practice called "the expediency of con-
tinuity," "clear abiding," and "thoroughly pacifying [the mind]," which may or may
not correlate to other stages from among the nine stages of mental abiding.
                                                        
62
T1828. 463a7-17: 心一境性通於止觀中。… 三明六種力成九住心。四明九種住心
有四作意通止觀品。釋中基師等云。未必是定中心但以住一緣即是也。以最初錄心
等未必得定故。故前言是奢摩他品類非皆奢摩他也。泰云。離於沈浮名為等住。審
悉遍觀名為遍住。始終無間名為相續方便。離亂寂靜名澄淨。破惡尋思隨煩惱。失
念欻起。尋即除遣。名最寂淨。
63
Concerning these two quotations from Jī, the first quotation in Doryun's text
(T1828.463a18-24) corresponds to a passage in Jī's text (T1829.118c16-21) that follows shortly
after the piece that I quoted and translated above (p. 1177), when introducing Jī's writing
on the nine stages of mental abiding. Except for a single variant reading (T1828.463a21 yán
言: T1829c18 yún 云), the quotation is identical in its wording to the original text. The
second quotation in Doryun's text (T1828.463a25-b16) corresponds to a piece in Jī's text
(T1829.118c23-119a15) that follows shortly after the first quoted passage. In this case, there
are several variant readings between Doryun's quotation and the extant form of Jī's original
text, viz. (variants separated by colon) T1828.463b9 fàng 放: T1829.119a7 yú 於. T1828.
463b13 zàn 暫: T1829.119a10 jì 繫. T1828.463b13 shōu 收: T1829.119a11 fù 復. T1828.463b15
xiǎn 顯: T1829.119a13 dàn 但. T1828.463b16 omit: T1829.119a14 ān biàn zhī fēi qǔ 安遍之
非取.
64
T1828.463b23-26: 備云前二住心是七作意前方便故 名爲力勵 次五住心是了相作意
所攝故名爲有聞 第八住心有五作意 第九住心有果作意. The reconstructed sanskrit
terms *prayoganiṣṭhāphalo manaskāraḥ and *lakṣaṇapratisaṃvedī manaskarāḥ and their
English translations are based on DELEANU (2006:30-31).

 
1186 Sangyeob CHA

Wénbèi's explanations differs considerably from the usual explanation of four


types of attention connected with the nine stages of mental abiding known from the
Śrāvakabhūmi and other Indian texts. Instead, he presents a system of seven types
of attention (qīzhǒng zuòyì 七種作意), which may be related to the types of
attention seen in the practice system divided into the mundane path (*laukika-
mārga, shìjiān dào 世間道) and the supramundane path (*lokottaramārga, chū shì-
jiān dào 出世間道), between which all practitioners must choose.65
In short, a special significance of Doryun's Notes on the Yogācārabhūmi lies in
preserving some fragments of Shéntài's and Wénbèi's writings, which otherwise are
no longer extant.

5. The Nine Stages of Mental Abiding


in a Central Asian Text
The East Asian translations and compositions of texts dealing with the doctrine of
the nine stages of mental abiding even exerted some influence on Central Asian
Buddhism, as attested by a mention of this teaching by 'Gos Chos grub, a master
who flourished in Dūnhuáng (敦煌) in the ninth century. 'Gos Chos grub (ca. 755-
849), who was known as Fǎchéng (法成) in Chinese, studied Chinese – and
perhaps also Indian – Buddhism in Dūnhuáng at a time when this place was ruled
by Tibet.66 In particular, he studied with the Chinese master Tánkuàng (曇曠, ca.
700-788) or with a disciple(s) of Tánkuàng,67 and due to his fame he became known
in Chinese circles as "Śramaṇa Fǎchéng, Tripiṭaka-master of Great virtue of the
Great Tibet" (Dà Póguó dàdé sānzàng fǎshī shāmén Fǎchéng 大蕃國大德三藏法
師沙門法成) (UEYAMA, 1990:104-105).
As mentioned above, one of 'Gos Chos grub's major contributions to Yogācāra
Buddhism was his large Tibetan translation of Woncheuk's Saṃdhinirmocana-
sūtra commentary entitled Hae simmil gyeong so.68 Furthermore, 'Gos Chos grub
lectured in Chinese on the Yogācārabhūmi and three different sets of notes on
these lectures were compiled by his students. These include:

1. Handwritten Notes on the Yogācārabhūmi (Yúqié lùn shǒu jì 瑜伽論


手記, T2802.937c23-947c10) compiled by Tánxùn (談迅) and Fúhuì (福
慧), or by Fǎjìng (法鏡), or by Hóngshēn (洪眞).69
2. Handwritten Notes on the Yogācārabhūmi compiled by Tánxùn (談迅)
and Fúhuì,

                                                        
65
For the seven types of attention associated with the mundane and supramundane
paths, see DELEANU (2006:29-34).
66
Concerning 'Gos Chos grub's extant writings, notes, and translations, see UEYAMA
(1990:112-230). According to UEYAMA (op.cit.:92-94), Paul PELLIOT (1914:142-143) was
the first to suggest that 'Gos Chos grub might have been a Tibetan.
67
For Tánkuàng, see fn. 43.
68
For this Tibetan translation, see fn. 43.
69
In the Taishō edition, the compiler's name is given as Fúhuì, but in the Dūnhuáng
manuscripts of the same text the compilers's name appears variously as "Tánxùn and Fúhuì",
or "Fǎjìng", or "Hóngshēn". UEYAMA (1990:222) has argued that Hóngshēn's notes accord
almost fully with the notes by Fǎjìng. Concerning the extant notes on 'Gos Chos
grub'sYogācārabhūmi lectures, see UEYAMA (1990:91-92).

 
The Yogācārabhūmi Meditation Doctrine 1187

3. Notes of Outline Headings on the Yogācārabhūmi (Yúqié lùn fēn mén


jì 瑜伽論分門記, T2801.804a4-916a28) by Tánxùn and Fúhuì, or by
Yīzhēn (一眞), or by an unnamed compiler.70

In the Handwritten Notes on the Yogācārabhūmi, 'Gos Chos grub is quoted as


having briefly mentioned the nine stages of mental abiding:71
The nine stages of mental abiding could also be called nine ways of
resting the mind, such as to abide internally, etc. … Since the nine stages
of mental abiding are included in śamatha, they are known as 'non-
abandonment' (bùshě 不捨) [of the object of śamatha].72

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

Conclusion
In East Asian Buddhism, prominent scholar-monks emphasized the śamatha
meditation system as consisting of gradual stages. This originated from the Indian
Yogācāra literature, particularly the Śrāvakabhūmi from within the Yogācāra-
bhūmi. In that literature, the system of śamatha practice is taught in the form of
the nine stages of mental abiding, and the Chinese, Korean, and Central Asian
commentators of the Yogācārabhūmi display familiarity with these concepts. From
such commentaries, the system of the nine stages came to be introduced in a
number of writings on other texts that did not originally concern these stages.
Those writings include, inter alia, Woncheuk's commentary on the Saṃdhinirmo-
canasūtra and Wonhyo's commentary on the Awakening of Faith in the Mahāyāna.
Although such commentators acquainted with Indian Yogācāra works thus
knew the doctrine of the nine stages, these concepts did not become widespread in
religious literature, but the basic idea of a gradual system of meditative stages
penetrated East Asian Buddhism already before Xuánzàng. Hence, Zhìyǐ (智顗,
538-597) of the Chinese Tiāntái School (天台) had formulated a prior instruction
of a gradual process of śamatha practice. Considered a pioneer, he began to adapt
the Indian doctrinal systems uniquely according to an indigenous Chinese style.
Zhìyǐ thought of all meditation practice as subsumed under śamatha and vipaśyanā,
and went on to classify these into three broad types: (1) perfect and sudden
śamatha and vipaśyanā (yuándùn zhǐguān 圓頓止觀), (2) graded śamatha and
vipaśyanā (jiàncì zhǐguān 漸次止觀), and (3) indeterminate śamatha and vipa-
śyanā (bùdìng zhǐguān 不定止觀). He thereby established a complete concept for
                                                        
70
UEYAMA (1990:222) has likewise argued that the reason for this unclarity in the
compiler's identity might be that the notes taken by Tánxùn and Fúhuì accord almost fully
with the notes by Yīzhēn, or the notes by an unnamed compiler. For catalog-entries of two
Dūnhuáng manuscripts kept at the Royal Library of Denmark containing fragments of
notes taken in 855 CE by 'Gos Chos grub's disciples on the Yogācārabhūmi chapters
Pañcavijñānakāyasaṃprayuktā bhūmi and Bodhisattvabhūmi, see PETERSEN (1988:115).
71
The nine stages of mental abiding are not mentioned in the third text, Notes of
Outline Headings on the Yogācārabhūmi.
72
T2802.938b23-939b2: 言九種相心住等者 謂內住等九種住心也 … 由九種住心止品
攝故名爲不捨.

 
1188 Sangyeob CHA

meditative concentration (chándìng 禪定), which quickly became a standard


system of meditation stages (CHOI Gipyo, 2002:146). Later, in the wake of Xuán-
zàng's Fǎxiàng School, Zōngmì (宗密, 780-841) of the Huáyán School was another
author who emphasized the gradation of śamatha meditation.
In spite of the efforts of a few renowned scholar-monks, such as Xuánzàng and
others, the practice system of the nine stages of mental abiding was gradually
forgotten in East Asian Buddhism with the decline of the Fǎxiàng School. The
initial popularity of Xuánzàng's school was by the end of the Táng Dynasty (唐 CE
618-907) relegated to purely textual concern, driven out by the gradual predomi-
nance of the Huáyán School and the Chán concept of sudden awakening (dùnwù
頓悟). The disappearance of this practice system in East Asian Buddhism can
probably be ascribed to the sinification and koreanization of the Indian characte-
ristics of Buddhist practices in general. Perhaps, Chinese and Korean practitioners
were no longer attracted to the system of the nine stages due to its high complexity.

 
The Yogācārabhūmi Meditation Doctrine 1189

Abbreviations and Sigla


AS P. PRADHAN, Abhidharma Samuccaya of Asaṅga – critically studied and edited ,
Santiniketan: Visva-Bharati, 1950.
ASBh Nathmal TATIA, Abhidharmasamuccaya-bhāṣyam, Patna: K. P. Jayaswal Re-
search Institute, 1976.
BHK Gyaltsen NAMDOL, Bhāvanākramaḥ of Ācārya Kamalaśīla (Tibetan Version,
Sanskrit Restoration and Hindī Translation), Sarnath: Central Institute of
Higher Tibetan Studies, 1985.
D Sde dge Kanjur and Tanjur.
HPC Han'guk Pulgyo Chŏnsŏ, The Complete Works of Korean Buddhism, Seoul,
1979.
MSA Sylvain LÉVI, Mahāyānasūtrālaṃkāra: Exposé de la doctrine du Grand Véhi-
cule selon le système Yogācāra, tome 1: Texte, Paris, 1907 (reprint Kyōtō, 1983).
Q Peking edition of Kanjur and Tanjur.
ŚrBh Śrāvakabhūmi of Ācārya Asaṅga, Patna: K. P. Jayaswal Research Institute.
T Taishō Daizōkyō, Taishō Chinese Buddhist Canon, Tokyo, 1926.

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HARVARD ORIENTAL SERIES

Edited by MICHAEL WITZEL

VOLUME SEVENTY-FIVE
The Foundation for Yoga Practitioners
The Buddhist Yogācārabhūmi Treatise and
Its Adaptation in India, East Asia, and Tibet

Edited by
Ulrich Timme KRAGH

PUBLISHED BY THE DEPARTMENT


OF SOUTH ASIAN STUDIES
HARVARD UNIVERSITY

DISTRIBUTED BY
HARVARD UNIVERSITY PRESS
CAMBRIDGE, MASSACHUSETTS
AND LONDON, ENGLAND

2013
Copyright © 2013
by the President and Fellows of Harvard College
and the President of Geumgang University
All rights reserved
Printed in the United States of America

No part of this book may be used or reproduced in any manner whatsoever without written
permission except in case of brief quotations embodied in critical articles and reviews

For information write to Editor, Harvard Oriental Series, Department of South Asian
Studies, 1 Bow Street, Cambridge MA 02138, USA
617-495 3295; email: [email protected]

Library of Congress Cataloguing in Publication Data

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

Harvard Oriental Series; v. 75


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

CIP

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