py] Yu2qie2 shi1di4 lun4 [wg] Yü-ch'ieh shih-ti lun [ko] Yuga saji non [ja] Yuga shiji ron ||| The Yuqie shidi lun; commonly abbreviated as Yuqielun 瑜伽論. The YogÄ�cÄ�ra-bhÅ«mi-Å›Ä�stra. The "Discourse on the Stages of Concentration Practice." The definitive text of the YogÄ�cÄ�ra 瑜伽行派 school of Buddhism. One hundred fascicles, composed in India between 300 and 350 CE; translated into Chinese by Xuanzang 玄奘 from July 3, 646 to June 11, 648. In East Asia the putative author is thought to be Maitreya 彌勒, but Tibetan tradition considers it to have been composed by Asaá¹…ga ç„¡è‘—.
In the process of explaining the spiritual states, practices and fruits incurred in the course of the seventeen stages leading to Buddhahood, the text delves deeply into discussions of fundamental YogÄ�cÄ�ra concepts such as the Ä�laya-vijñÄ�na 阿賴耶è˜, three natures (trisvabhÄ�va) 三自性 and three non-natures (triniḥsvabhÄ�va) 三無自性, seeds (bÄ«jÄ�) 種å�, perfumation (vÄ�sanÄ�) ç†�ç¿’, the two hindrances (Ä�varaṇa) 二障 and mind only (vijñapti-mÄ�tra, vijñÄ�na-mÄ�tra) 唯è˜. The text has five major divisions: the first division, which comprises about half the treatise is called the "main stages division" (bahubhÅ«mika) 本地分 and contains seventeen sections, each describing one of the successive seventeen stages, or bhÅ«mis. These are (as found in Xuanzang's 100 fascicles):
[Initial Phenomenology]
(1) The stage of the five consciousnesses associated with the body - pañca-vijñÄ�na-kÄ�ya-saṃprayukta-bhÅ«mi五è˜èº«ç›¸æ‡‰åœ°. (First fascicle)
(2) The stage of mental intent - mano-bhūmi�地. (fascicles 1-3)
[Dhy�na Levels]
(3) The stage of (initial meditative) investigation and analysis - savitark�-savicar�-bhūmi) 有尋有伺. (fascicles 4-10)
Note: Xuanzang includes the next two bhūmis within the title of this bhūmi)
(4) The stage of analysis without investigation - avitarka- savicar�-bhūmi 無尋唯伺地.
(5) The stage of neither investigation nor analysis - avitarka-avic�r�-bhūmi 無尋無伺地.
(6) The stage of sam�hita (thought "collected" in meditation) - sam�hita-bhūmi 三摩呬多地. (fascicles 11-13)
(7) The stage of non-sam�hita - asam�hita-bhūmi �三摩呬多地. (fascicle 13)
(8) The stage with mind - sacittaka-bhūmi 心地. (fascicle 13)
(9) The stage without mind - acittaka-bhūmi 無心地. (fascicle 13)
[Hearing, Thinking, Cultivation]
(10) The stage of actualizing what one has heard (i.e., the teachings) - śrutamayī-bhūmī �所�地. (fascicles 13-15)
This deals with the five fields of knowledge, pañca-vidyÄ�五明:
1. 'Inner knowledge,' adhy�tma-vidy�內明 (i.e., the truths of Buddhism);
2. medicine, cikits�-vidy� 藥明;
3. logic, hetu-vidyÄ�å› æ˜Ž;
4. grammar and language, śabda-vidy� �明; and
5. the arts, śilpakarma-vidy� 工巧.
(11) The stage of actualizing what one has thought (about the teachings) - cint�mayī-bhūmi �所�地. (fascicles 16-19)
(12) The state of actualizing what one has practiced - bh�van�-bhūmi 修所�地. (fascicle 20)
[Śr�vaka-bhūmi]
(13) The stage of the Śr�vaka - śr�vaka-bhūmi ��地. (fascicles 21-34, divided as follows)
(13a) The types and natures of the first Yoga Capacity �瑜伽處種性地 (fascicle 21)
(13b) Interest to Enter the first Yoga Capacity �瑜伽處趣入地 (fascicle 21)
(13c) Going beyond the first Yoga Capacity �瑜伽處出離地 (fascicles 22-25)
(13d) The second Yoga Capacity 第二瑜伽處 (fascicles 26-29)
(13e) The third Yoga Capacity 第三瑜伽處 (fascicles 30-32)
(13f) The fourth Yoga Capcacity 第四瑜伽處 (fascicles 33-34)
[Pratyekabuddha-bhūmi]
(14) The stage of the Pratyekabuddha - pratyekabuddha-bhūmi �覺地. (fascicle 35
[Bodhisattva-bhūmi]
(15) The stage of Bodhisattva - bodhisattva-bhūmi�薩地. (fascicles 35-50)
Its subdivisions are:
[1st Bodhisattva Section]
(15a) First taking hold of Yogic Capacities (�yatana)��瑜伽處 (fascicles 35-46):
(15a.1) Chapter on Their Types and Natures - gotra 種性� (fascicle35)
(15a.2) Chapter on (arousing the) Mind (aspiring to Bodhi) – prathama-cittopÄ�da 心å“� (fascicle 35)
(15a.3) Chapter on Benefiting Self and Others - svapar�rtha 自他利� (fascicles 35-36)
(15a.4) Chapter on the Realities Referred to (by these capacities) - tattv�rtha 實真義� (fascicle 36)
(15a.5) Chapter on Awesome Power - prabh�va �力� (fascicle 37)
(15a.6) Chapter on Bodhi ��� (fascicle 38)
(15a.7) Chapter on the Power [affecting] types of Births - balagotra 力種生 (fascicle 38)
[Six P�ramit�s]
(15a.8) Chapter on Giving (d�na) 施� (fascicle 39)
(15.a.9) Chapter on Behavioral Discipline (śīla) 戒� (fascicles 40-42)
(15a.10) Chapter on Forebearance (kṣ�nti) �� (fascicle 42)
(15a.11) Chapter on Vigor (vīrya) 精進� (fascicle 42)
(15a.12) Chapter on Quieting Mental Anxiety �慮�
(15a.13) Chapter on Insight (prajñÄ�) æ…§ (fascicle 43)
[1st Bodhisattva Section Miscellania]
(15a.14) Chapter on Select Topics �事�(fascicle 43)
(15a.15) Chapter on Giving Unlimited Offerings to those near and far 供養親近無�� (fascicle 44)
(15a.16) Chapter on Divisions of Bodhi ��分� (fascicles 44-46)
Bodhisattva follows good or bad inherent abilities and good or bad cognitive bases
(15a.17) Chapter on the Qualities (guṇ�ḥ) of a Bodhisattva �薩功德� (fascicle 46)
Ten Basic Qualities (in the pursuit of Unexcelled Complete Awakening):
1. Inherent Capacity - gotra-stha 種性（= 姓）
2. Entry - avatīrṇa入
3. Intention not yet Purified - aśuddh�śaya 未凈�
4. Intention Purified - śuddh�śaya 凈�樂
5. Not yet Matured - aparipakva 未�熟
6. Already Matured - paripakva 已�熟
7. Undetermined (i.e., still capable of backsliding) - �niyati-patita 未墮決定
8. Determined (i.e., incapable of backsliding) - niyati-patita 已墮決定
9. Bound to One (more) birth - eka-j�ti-pratibandha 一生所繫
10. Final Body - carama-bhavika 最後身
This chapter offers multiple lists of practices for the benefit of other sentient beings, such as:
1. When the Bodhisattva gives rise to the Thought (cittotp�da 發心) vowing to attain Great Bodhi (bodhicitta 大��), he benefits all sentient beings by giving rise to an Equalizing Mind.
2. Bodhisattva's mind sympathizes (with the suffering) of all sentient beings equally.
3. Bodhisattva's mind loves all sentient beings as if each were his only son.
4. Knowing the dispositions of one sentient being, he knows all, helping all.
5. Benefitting one sentient being, he benefits all equally.
There are ten types of �yatanas (meditative capacities):
1. Capacity to fully detach from bad saṃskÄ�ras é� 離惡行處
2. Capacity to fully detach from desires é� 離諸欲處
3. Capacity to become fully engrossed without transgression 專精無犯，犯已能出處
4. Capacity to secretly guard all the sensory faculties 密è·ä¸€åˆ‡è«¸æ ¹é–€è™•
5. Capacity to abide in correct knowledge æ£çŸ¥ä½�處
6. Capacity to detach from troubles and anxieties 離憒鬧處
7. Capacity to fully detach, detaching from all bad meditative reflections æ–¼é� 離處，é� 離惡尋æ€�處
8. Capacity to fully detach from obstacles é� 離障處
9. Capacity to fully detach from being wrapped up in kleÅ›a (mental disturbances) é� 離一切煩惱çº�處
10. Capacity to fully detach from all kleÅ›as and the crude barriers (dauá¹£á¹ulya)
é� 離一切諸煩惱å“�諸麤é‡�處
In this chapter Asaá¹…ga also offers a numerical list of 'truths':
1. One truth, without a second.
2. Two Truths, vyavah�ra and param�rtha
3. Three Truths: characteristic, language and function 相諦，語諦，用諦
4. Four Noble Truths
5. Five Truths: truth of cause, truth of effect, truth of wisdom, truth of a sense-object, best truth (hetu å› è«¦ï¼Œphala果諦，prajñÄ� 智諦，viá¹£aya 境諦，å‹�諦); Etc., (up to Ten truths).
[2nd Bodhisattva Section]
(15b) Second, Taking Hold of Yogic Capacities by Following the Dharma (fascicles 47-48) 第二�隨法瑜伽處
(15b.1) Chapter on Characteristics of a Bodhisattva - bodhisattva-lakṣaṇa�薩相�(fascicle 47)
(15b.2) Chapter on Divisions (of Bodhisattvas) 分� (fascicle 47)
Divides Bodhisattvas into laity and clerics, both of whom can realize Unexcelled Complete Awakening (anuttara-samyak-saṃbodhi).
(15b.3) Chapter on Increasing the Intent (for Buddha-fruit) 增上�樂 *adhipati-adhy�śaya (fascicle 47)
Bodhisattva purifies his intent through understanding and improving his karmic condition.
(15b.4) Chapter on (types of meditative) Abodes ��avasth�na (fascicles 47-48)
Detailed discussion of the Twelve types of Meditative Abodes (plus an additional Abode only for Buddhas):
1. Abode of Inherent Capacities in one's present life - gotra-stha-avasth�na 種性(= 姓)�
2. Abode of Practicing with Confident Resolve - adhimokṣa�解行�
3. Joyous Abode 極æ¡å–œä½�
[Śīla SamÄ�dhi PrajñÄ�]
4. Abode of Increasing Behavioral Discipline - adhi-śīla 增上戒�
5. Abode of Increasing Mind (=sam�dhi) - adhi-citta 增上心�
(6-8. Abodes of Increasing Wisdom - adhi-prajñÄ� 增上慧ä½�)
6. Abode of Increasing Wisdom associated with Awakening 覺分相應增上慧� (practicing the 37 Bodhipakṣya dharm�ḥ)
7. Abode of Increasing Wisdom associated with the truths 諸諦相應增上慧� (Realization of the Four Noble Truths)
8. Abode of Increasing Wisdom associated with bringing future lives in the samsaric flow of conditioned arising to an end 緣起æµ�轉æ¢æ�¯ç›¸æ‡‰å¢žä¸Šæ…§ä½�
[Abodes without Characterisitcs]
9. Abode Without Characteristics, [achieved through] Preliminary Practice (prayoga) and Diligent Implementation (abhisaṃskÄ�ra), [so as to] advance on the Way without interruption or impairment, æœ‰åŠ è¡Œæœ‰åŠŸç”¨ç„¡é–“ç¼ºé�“é�‹è½‰ç„¡ç›¸ä½�
Knowing "the Suchness of all dharmas with nondiscriminative wisdom" 於一切法真如無分別慧
10. Abode Without Characteristics, [achieved instantaneously] without Preliminary Practice or Diligent Implementation, [so as to] advance on the Way without interruption or impairment ç„¡åŠ è¡Œç„¡åŠŸç”¨ç„¡é–“ç¼ºé�“é�‹è½‰ç„¡ç›¸ä½�
The Bodhisattva, "after much practice in the previous Abodes, spontaneously advances without interruption, without impairment"
[Highest Abodes]
11. Adode of Understanding Without Obstructions 無礙解� (With good, pure, immovable wisdom, the Bodhisattva "attains Great Bodhi.")
12. Abode of the Highest Fulfillment of a Bodhisattva 最上�滿�薩�
(Completion of the Path; Anuttara-samyak-saṃbodhi 阿耨多羅三�三��. "Maybe [the Bodhisattva] has one more life to live, or this may be the last one.... He is able to do what Buddhas can do.")
[Tath�gata's Abode]
13. Tath�gatas occupy a "thirteenth" Abode.
"Past all the Bodhisattva Abodes, Awakening to the Great Bodhi Abode, he attains the Final Tath�gata Abode 最後如來�者, the last Yogic Capacity 於後究竟瑜伽處, the final thing to be established 建立�." Asaṅga also suggests that all who attain the twelfth Abode will eventually reach this one.
[3rd Bodhisattva Section]
(15c) Third, taking hold of the final Yogic Capacities 第三�究竟瑜伽處 (fascicles 48-50)
(15c.1) Chapter on Births 生� (fascicle 48)
On the five types of birth in the Final Yoga Abode:
1. Born to Do Away with Calamities 除�生
2. Born According to Type (of previous existence or practice) 隨類生
3. Born into Great Authority 大勢生
4. Birth as an Improvement (over last life) 增上生
5. Final Birth 最後生
(15c.2) Chapter on Gathering and Receiving (Sentient Beings to Buddhism) ��� (fascicle 48)
(15c.3) Chapter on Stages (bhūmi) 地� (fascicle 49)
(Redefines terms from earlier chapters, such as 15a.17, Chapter on the Qualities of a Bodhisattva)
(15c.4) Chapter on Practices 行� (fascicle 49)
"In all the Bodhisattva paths, from beginning to end, there are, in reality, only four practices":
1. Practice of the P�ramit�s 波羅密多行
2. Practice of the 37 Bodhiparikṣya dharm�ḥ��分法行
3. Practice of the AbhijñÄ� 神通行
4. Practice of (bringing all) Sentient Beings to Maturity �熟有情行
(15c.5) Chapter on Establishing 建立� (fascicle 49)
On the One Hundred Forty Special dharmas of a Tath�gata: 32 Marks of a Great Person; 80 minor marks; 4 types of purity; 10 powers; 4 Fearlessnesses; 3 anusmṛtis; etc.
(15c.6) Chapter on the Established 立� (fascicle 50)
[4th Bodhisattva Section]
(15d) Fourth, taking hold of the Successive Order of Yogic Capacities 第四�次第瑜伽處 (fascicle 50)
(15d.1) Chapter on the Correct Equalization of the Bodhi Mind æ£ç‰è�©æ��心å“�
[End of Bodhisattva- bhūmi]
[Nirvana with and without Remainder]
(16) The stage of (nirvana with) remainder - sop�dhika bhūmi 有餘衣地 (fascicle 50)
(17) The stage of (nirvana with) no remainder - nirup�dhika bhūmi 無餘衣地 (fascicle 50)
[Viniścaya]
The second division of the text - Viniścaya ('doctrinal exegesis') �決擇分 - comprising fascicles 51-80, is a discussion of the problematic points of the seventeen stages discussed in the prior section. Breakdown by fascicle is as follows:
On "Association of five consciousnesses and body" bhūmi. (fasc. 51-57).
On Vitarka-vic�ra bhūmis (fasc. 58-61).
On Sam�hita bhūmi (fasc. 62-63).
On ÅšrutamayÄ«-prajñÄ� bhÅ«mi. (fasc. 64).
On CintamayÄ«-prajñÄ� bhÅ«mi. (fasc. 65-66).
On BhÄ�vanÄ�-prajñÄ� bhÅ«mi. (fasc. 67).
On Śr�vaka-bhūmi. (fasc. 67-71).
On Bodhisattva-bhūmi. (fasc. 72-80).
[*Vy�khy�na-saṃgrahanī ]
The third division - *vy�khy�na-saṃgrahanī �釋分(fasc. 81-82) - discusses the positions of the various sutras on these points. The preponderance of Sutras cited and discussed are Āgamas, Sanskrit corollaries of the five Nik�yas extant in the Pali canon (Dīrgha-�gama, Saṃyutta-�gama, Madhyama-�gama, etc., and especially a no longer extant Sanskrit version of the Udana quite different from the Pali version). Incidentally these Āgamas are the texts he cites throughout the entire Yog�c�rabhūmi, even in the Bodhisattvabhūmi sections (though he does cite a few Mah�y�na works in those sections, notably the Daśabhūmika sūtra - Sutra on Ten Stages).
[Pary�ya-saṃgrahinī]
The fourth division - pary�ya-saṃgrahinī �異門分 (fasc. 82-84) - explains the name and meaning of all the dharmas explained in the sutras.
[Vastusaṃgrahanī]
The fifth section - Vastusaṃgrahanī �事分 - addresses the key points of the Buddhist teaching as found in the Tripitaka (primarily Āgamas). Fasc. 85-88 deal with saṃsk�ras 行. Fasc. 89-92 deal with �yatanas 處. Fasc. 93-96 deal with pratītya-samutp�da 緣起食諦界. Fasc. 97-98 deal with Bodhi ��.
The last two fascicles (99-100) - included by Xuanzang under the heading of VastusaṃgrahanÄ« æ”�事分ä¸èª¿ä¼�事總擇æ”� (Collected Matters: Selected General Matters of Discipline) - discuss rules for behavioral discipline 調ä¼� (vinaya, damana).
T 1579.30.279-882.
source:http://www.acmuller.net/yogacara/outlines/YBh-summary-utf8.htm
once start reading it ,but never finish it
é˜¿è³´è€¶è˜ i know ,it's like eighth sense ,which is with u when u r being breed
é˜¿è³´è€¶è˜ its like a pernement storage hard disk drive which store all your data in all your previous life.....but its locked till you can unlock it again.
瑜伽師地論, i came to know this from Bai Jia Jiang Tan, a China professor came to SG to talk about Xuan Zang Xi You Ji, in chapter 34 of his talk, he talked about Mitreya(MiLeFo) and this 瑜伽師地論 is very related to him. I have the video clip in my forum, those who keen to watch the talk can go to my forum media section to watch it.
http://bodhihut.17.forumer.com
瑜伽師地論 is very profound, as I read some of it.You can download it from the net.
é˜¿è³´è€¶è˜ its like a pernement storage hard disk drive which store all your data in all your previous life.....but its locked till you can unlock it again.
=================
seems that u major in engineering discpline ,ah?i also know it from Xuan Zang Xi You Ji
Rokkie,
I in IT line, Dip in Elect , Bachelor in Business n Mgmt...I have no specific majoring...I also do not have a major study in any of the school of buddhism thought, I exposed myself to anything which can be fruitful to me, and fruitful to the people i know. Learning is never ending...practising is a lifetime matter...
If you have watched that Xuan Zang Xi You Ji, i find that this 瑜伽師地論 is only mention abit on it as it is related to Mitreya, the above article is extracted from my forum, and its pretty good.
wow, this seem very deep and profound to me.
Can anyone pls enlighten how to benefit from it in our practice.
Can read this for referrence:
《八识规矩通说》—憨山大师
http://bodhihut.17.forumer.com/viewtopic.php?t=1102
I have open my forum certain section to the public...you are able to go to the above link.
you can watch the 百家讲å�›_玄奘西游记34_弥勒佛真相ï¼�é’±æ–‡å¿ video clip
in my forum, but need to register the forum(FOC) as the media section is only avaliable for members.é’±æ–‡å¿ came to SG to talk about this 百家讲å�›_玄奘西游记.
http://bodhihut.17.forumer.com/viewtopic.php?t=932
瑜伽師地論 posted above is only the summary, if you read the whole 瑜伽師地論, It is very difficult to understand....as Xuan Zang takes a long time to translate it to chinese....coz too chim...and it is very related to Bodhisavatta Mitraya.
thx for sharing
Originally posted by Bodhi hut:
Can read this for referrence:
《八识规矩通说》—憨山大师
http://bodhihut.17.forumer.com/viewtopic.php?t=1102
I have open my forum certain section to the public...you are able to go to the above link.
you can watch the 百家讲å�›_玄奘西游记34_弥勒佛真相ï¼�é’±æ–‡å¿ video clip
in my forum, but need to register the forum(FOC) as the media section is only avaliable for members.é’±æ–‡å¿ came to SG to talk about this 百家讲å�›_玄奘西游记.
http://bodhihut.17.forumer.com/viewtopic.php?t=932
瑜伽師地論 posted above is only the summary, if you read the whole 瑜伽師地論, It is very difficult to understand....as Xuan Zang takes a long time to translate it to chinese....coz too chim...and it is very related to Bodhisavatta Mitraya.
yes it takes time
Dear all ,about the Alaya Consciousness
Its not really a permanent harddisk , its the seeds of things that will happen to us in this life .So do not view it as a permanent harddisk
When seeds in Alaya Consciousness is there , upon the bodily action from the Mana Consciousness(7th Consciousness) ,it will be fruition into Burning hell (for those serial murderer ) and Cold Hell (for the Sexual Desire rampant person)
Do not underestimate the Power of the fields of Alaya ,for it can even obstruct ones in the path of Bodhi
o.. k..
Originally posted by bohiruci:Dear all ,about the Alaya Consciousness
Its not really a permanent harddisk , its the seeds of things that will happen to us in this life .So do not view it as a permanent harddisk
When seeds in Alaya Consciousness is there , upon the bodily action from the Mana Consciousness(7th Consciousness) ,it will be fruition into Burning hell (for those serial murderer ) and Cold Hell (for the Sexual Desire rampant person)
Do not underestimate the Power of the fields of Alaya ,for it can even obstruct ones in the path of Bodhi
i think it's the samething ,bodhi hut just address it in a simpler way
Alaya Vijnana is not permanent in the sense of being static or being a real entity (Alaya Vijnana is also empty), but rather it is a stream of consciousness that is on-going and uninterrupted so continues from lifetime to lifetime, because of latent affliction and delusion. When we are still unenlightened, the 8th consciousness serves as a basis and support for delusion and samsaric experience. 7th Consciousness is also continuous, it is the consciousness giving to the illusory sense of 'I'-ness... both in waking and sleeping. During sleep, our first 6 consciousness is suspended (hence the first 6 consciousness are not continuous and uninterrupted), and the 7th Consciousness reacts and searches through the 8th Consciousness producing dreams.
Whenever there is action and affliction remaining, 8th consciousness is present. Due to afflictive causes and conditions, afflictive manifestations occur, producing the twelve-fold dependent origination. From lifetime until lifetime, previous causes and conditions spring into manifestation from the 8th consciousness as basis.
When insight into non-duality and emptiness is present, afflictive Alaya Vijnana (8th consciousness) turns into great mirror wisdom, original wakefulness that simply reflects but no longer serves as a basis or support for delusion or samsaric experience. 7th Consciousness is also transformed into wisdom, so is first 6 consciousness. There are altogether 4 or 5 wisdoms that the 8 consciousness transforms into depending on sources.
Maybe when I get my old comp up running I'll post an article which I scanned in previously.
瑜伽師地論 是�常值得我们去看和�解的哦。。
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Something about the idea of storage... in Thusness's opinion we must get rid of the entire idea of there being a 'place' where seeds are being 'stored'. 'Storage' is simply spoken out of convention.
There are always imprints and tendencies, nothing lost. It has always been like that. 'Stored' actually means an on going process to mean that the tendencies are there. But not to see it as a place keeping track of something.