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The JapaneseAssociation

The
Japanese Association

of
of
Indian
Indian
and
and Buddhist
Buddhist Studies
Studies

(196)

Jborrnaloflhdian
andBucld7iist

StudiesNlo1.62,No. 3.March

2014

Meaning ofthe Thirty-SevenPractices


to Attain
EnlightenmentfbrBodhisattvas:
Citationsinthe SAVBh

The Significance
ofCanonical

ad

MSABh

XVIII

KisHiSayaka
O. Introduction
MdhElyanasijtralapakarabhasya(MSABh)is generallyattributed to Vasubandhu
400-480) . The
consists

of

Sanskritversion

original

21 chapters.

In the MSABh,

for bo`thisattvas
to
practices
trainingmethod

<MAVT)ad

which

MAV

was

II says

of

in the YogEcEra School-

the text -important

the MSABh

ad

MSA

(ca.

XVIII

explains

the thirty-seven

Sad bodhipaksadharma),
(sqptatrim.

attain enlightenment

by EarlyBuddhist monks. MZidhyantavibhagatikii


practiced
that these practicesare the same fbrSravakas and pratyeka-

also

Although the MSABh


as bocthisattvas'
budtthas.i)
definesthese thirty-seven practices
little
attention
hasbeen paid to the characteristic content of the training rnethod.
practices,
Therefbre,little
research
aided

other

andpratyekabuddhas,

ing enlightenrnent.
canonical

clearly emphasizes

attrib-

thatbod7)isattvas
are superior to Srli-

to thesethirty-seven
practicestheyfbllowfbrattain-

owning

the SAVBh

andpratyekabudtthas,

commients

on

the MSABh

through

citations.

In this article,
ly exploring

commentary

For explaining differences


betweenthe bodhisattvas'
trainingmethod

thatofSnlivakas

many

inthe MSABh.
,

(ca.

vahas

these thirty-seven practiceshave

whether

hand,Sfitraiamharavrttibhdsya
an MSABh
(SA:VBh)

to Sthirarnati 510-570)

uted

examined

bod7iisattvas
with their enlightenment

On the

and

has explicitly

the

we

investigate
how to show

association

the

magnificence

of

between descriptivepassages and

bodliisattvas
by
canonical

accurate-

citations

in the

SAVBh.
1.Definitionof the Botthipaksatthamaain the SAVBh
First,Sthiramati
reveals hisunderstanding
ofthe

in the SAVBh
bocthissattvas

ad

MSABh

of

ad

MSABh

XVIII

the definition
of the thirty-seven practices

XVIII. According to the SArVBh, Sthiramati

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Meaning of the Thirty-Seven


Practices
to AttainEnlightenment
forBodhisattvas(S.
KisHi)(197)

regards

all contents

typesof

accumulations.

types of

meditation

XVIII

as

meditation

explaining
practicesforbocthisattvas,
after two
(catuh-smrtyupastha-na)

The thirty-sevenpracticesto

that

fbrm the basisof

others

of

include fbur

enlightcnment

attain

the thirty-seven practices.


The passage

be translated
as fbllows:

Analysisofthe fourtypes
to

attain

by means

oftwo

fbrattaining

these

stanzas.

Why

are

says as
[Sthiramati

two accumulations?

away

afflictive

hindrancesand

two types

of

of accumulations.

Vasubandhu
Sthiramati,

hindrances
and

mulation

of merit and accumulation

cognitive

hindrancesby
of wisdom.

ofsiravahas

andpratyekobudtthas

of

effective

accumulations:

This definition
of
of four types

canonical

of

accumeditation

the two types of hin-

differ
from those

typesofaccumulations

that the two

using

the topic ofpractices

that bod]}isattvas
remove

eliminate
bo6thisattvas'
features
becauseonly bocthisattvas

states
drances.
In SAVBh, Sthiramati

cognitive

hisunderstanding

shows

two types

using

fo11ows:
hindrances

2)

fbrbocthisattvas
on the assumption

aMictive

the thirty-seven practices

Therefore, [Vasubandhu]
arranges

after explaining

an understanding

ofthree

expiaining

to take
practices

fourtypesofmeditation

shows

consists

types ofaccumulations.

enlightenment

Dependingon

efmeditation

interpreted
after

enlightenment

bodhisattvas]exercise

the

MSA

ad

Vasubandhu notes the fourtypes of

why

can

MSABh

ofthe

in.

citations

from the Ka-sy'


in the SAVBh
2. CanonicalCitation
apoparivartakastitra
Through canonical

citation

Sthiramati
emphasizes
ofjravahas
cumulations
runs as

from the Katlyapqparivartakasittra(KP)in the SAVBh,

thatbocthisattvas'
two types ofaccumulations

andpratyehahudcthas.

This

citation

are

betterthan those

from thc KP distinguishes


two

and siriivaims.
Therefbre,the SAVBh
between bocthisattvas

ad

typesofac-

MSABh

k.38

fo11ows:

Boduisattvas'two typesof accumulations,


accumulation
ofmerit
more
excellent
than Sravahas'.This stanza makes
known what

and

accumulation

accumulations

dhisattvas]
accumulations
gather accumulations. In thiscase, bodhisattvas'
cumulation

of merit

and

accumulation

of wisdem.

Because

accumulation

are and
are

ofmerit

are

ofwisdom,
why

[bo-

twofbld,thatisacand

accumulation

fortheir own sake and forall sentient beings,[this


act by
gatheredby bodhisattvas
is distinguishedfrom that by siravakas'.
In short, these two accumulations are not
bodhisattvas]
equal inquality
to Srivakos'accumulations.
to a
can be compared
Furthermore, KP runs as follows:
Accumulationof wisdom for boithisattvas
in all directions.
Accumulation of wisdom
forSrdvahas can be compared
to a
wide
space empty
ofwisdom

are

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Buddhist Studies
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Practices
toAttain
EnlightenmentforBodhisattvas
(198)Meaningof theThirty-Seven
(S.KisHi)
space as minute

holeeaten by a bug ina poppy

as a

be compared to a vast expanse


merit fbrSravakas can be compared

can
of

Thiscanonical

citation

text of thiscanonical

to a dropof

from the KP

citation

boduisattvas'
accumulations
states that accumulations

water

clinging

also

pointsout

and

those of

of merit

theKP, thissimile

view

of amount

the two

The body

distinctive
difference
between
quantitative

siravakas':
however,the body text of theKP

for bodhisattvas
are
to

refferred

to as

"a

vast expanse

of

Kds'yapaparivartaka-tjkacom(KPT),

be interepreted
on the basisofunderstanding

should

3)

to the tip of a strand ofhair.

thatfrom pointof

asserts

from freshbutter."
According

covered

mentary on

spreading

forbodhisattvas
are different
from those ofSravakas'.

types ofaccumulations

waters

of waters

Accumulationof merit fbrbocZhisattvas


in all directions.
in contrast, accumulation

seed.

ofthe

P7nis'cayasamgrahani
ofthe Ybgiicarabhami.4)
In the VinS, accumulation ofmerit
(VinS)
forbocViisattvas
isnot comapared
to a vast expanse ofwaters covered with freshbutter
but
a vast

expanse

SAVBh

of

issimilar

waters

in all directions.
The

spread

to analysis ofaccumulation

ofmerit

fbre,itishighlylikelythat Sthiramati,author
KPT

and

canonical

citation

from KP in the

fbrbocthisattvas
in theVinS.There-

the SAVBh, is a learnedscholar of KP,

of

VinS.

3. Canonical Citationsfrom the Aks in the SAVBh


.

In the SAVBh

(Aks)are
stitras along

ad

the most

MSABh

XVIII,

KP. An

citations

from the AksayamatinirdeSastitra

popular Mahdyana Buddhist


feature
in the SAVBh isthat Sthiramati
explains

The AKs is one

numerous.

with the

canonical

outstanding

of

the

most

themajor partofthe thirty-seven practicesto attain enlightenment


by dependingon canonical citations from Aks. Vasubandhu shows fburteen
viewpoints fbrexplaining the fbur
types of medhation
inthe MSABh, and Sthiramati
further
describes
fourteen
viewpoints
in
the SAVBh. In this case,
citationsfrom Aks

to Braarvig [1993:
liv]
cites two canonical
, Sthiramati

aceording

fourteen
viewpoints

forexplaining the fourtypes ofmeditation fbrbodhisattvas.


Within the
and
from the yiewpoint
ofcognitive
objects,
the fo11owingpassage of

the SAVBh

thatthe fourtypes

shows

those ofSravahas

Ifanyone
those of

using a canonical

of meditation

citation

fbrbocVrisattvas
are different
fbrm

from Aks.

that[howthe fourtypes
of meditation
fbrbod]iisattvas
can be distinguished
from
the others] from the viewpoint oftheir cognitive objects, [weanswer as fo11ows]
: because
asks

regard bodies of
[botthisattvas]

all sentient

beings as their cognitive

objects.

Also, ifanyone asks

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Meaning of theThirty-Seven
Practices
toAttain
Enlightenment
forBoduisattvas
(S,KisHi)(199)
types ofmeditation for bocthisattvas]
can be better[than
thoseof theothers] by rehow the [four
: Sravakas regard
only one's own
feningto thissort of cognitive object, [weanswer as fo11ows]
recognize
body and one's own senses etc. as objects for theirpractices.In contrast, bocihisattvas
both one;s own body and bodiesof all sentient beings,
as well as one's own
senses and the senses
ofall other sentient beings.
Forthis reason, boduisattvas'
cognitive
objects are superior to Sritvakas'
cognitive
objects [when
they practicethe fburtypes of meditatien] . Therefore,
we should refer to
the passages
in theAks: ifanyone asks hew botthisattvas
observing bodies,[weanswer as
practice
5)
and so en.
fo11ows]
: he observes bothhisown body,the bodiesofall sentient beings,

According to the SAVBh,


cogriitive objects

sattvas'

they practicetheir fbur types

when

includebothone's

themselves are
intends
thatbodeisattvas

typesof

meditation

through

plainsfburtypes of meditation
cal citation from the Aks:

own

superior

a canonical

citation

from the viewpoint

body

and

of meditation.

Bodhi-

those of the others. Sthiramati

to Srdvakas,using

the explanation

of

fbur

from the Aks. Likewise, Sthiramati


exof acquisition

by using

another

canoni-

inquires
ifitispossible[toexplain fourtypes of rneditation forbodhisattvas]
from the
as fbllows:
why
isthe acquisition of bocthisattvas
superior to
viewpoint of acquisition, we answer
forleavingone's own
thatofsirZivakas?
itissaid thatSravakas practice[fbur
types ofmeditation]
neither fbr leaving[bodies
body and one's own perception,etc. In contrast, bocthisattvas
practice
and perceptions,
etc.] Therefbre, [bodhisattvas
and perceptions,etc.] nor forclinging to [bodies
how bocthisattvas
do
are superior to Sravakas]
from the viewpoint ofacquisition. Ifanyone inquires
do not leave
and perceptions],
we respond
to them likethis:[bodhisattvas]
not leave[bodies
If anyone

and perceptions]
because of
[bodies

clinging

to three types ofbodies

associated with

tathagata. If

to them
inquires
that how bocthisattvas
do not close [bodies
and perceptions] we respond
do practiceleavingtheirbodiesproduced by theiracts and affiic1ikethis:because
bocthisattvas
anyone

tions, but bocViisattvas


do not close

[this
passagebeing susceptible

and perceptionsproducedby theiracts


[bodies

and

aMictions]

interpretation]
bod7zisattvas
do not leave their own
acquirbodiesfbrthe sake of acquiring three types ofbodies, thatis,bodhisattvas
eager to practice
by
ingthreetypes ofbodies [associated
with tathagata]on the basis
oftheir own bodies[produced
the Aks runs as fo11ows:bodhisattvasobserve their
bodies
theiracts and aMictions] . Furthermore,
and their bodies at present. [bocthisattvas]
recognize
selfi
in the past,theirbodiesinthe future,
on the basis
of their untmthfu1
bodies.
lessness
on the basis
of their
own bodiesand tmthfu1things
itis established thatbody oftathagata,
cViarWhat are truthfu1 things inthispassage? For example,
fromall ofthe threerealrns ofexsistence
makZlya,
vojtzikZiya, etc., which
are distinguished
(traicthatuka) on thebasisof beingtmthfu1 things. Bodhisattvasare not attached to a faultcalled their own
For this
acquire thebody of tathagata thatisapart from all faults.
bodies.Therefore,
bocthisattvas
their own bodtypes of meditation]
with theirpower observing
reason, bocthisattvas
[fbur
practice
6)
ieswhich are composed of fourelements becausethey experience goodness.
Also

to another

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ksHi)
(200)Meaningof theThirty-SevenPracticesteAttainEnlightenmentforBoduisattvas(S,
means
adopting
pointsout that acquisition of bocthisattvas
tathligata,
etc. by using this
canonical citation from theAk$.In addition, AksT,

In this manner,
the body

of

a commentary

the SAVBh

theAk$

of

tations from the Ak$

forexplaining four types

fourtypes ofmeditation

not explain

yana buddhistthoughts,

such

as

Sthiramati
intends
to emphasize
canonical

to Vhsubandhu,givescountenance

atmbuted

citations

of meditation.

7)

forbod]iisattvas
by using
body

of

canonical

ci-

AlthoughVasubandhudoes
the technical term

ofmaha-

itis known that

tathEigata,etc. in the MSABh,

fourtypes ofmeditations

the

to two

forbocthisattvas
by

of

means

Aks.

4. Conclusion
In thispaper,we inyestigated
explanations
enment,

fourtypes

especially

with canonical

citations

ofrneditations

from the KP

of

forbocthisattvas,
which

and the Aks

tioningthatthe thirty-seven
to attain
practices
tain enlightenment

as

as

enlightenment

boclhisattva's
trainingmethod

the thirty-seven
practicesto attain
the KP

tions ad MSABh

the K[P and theAks

are closely associated

of

ofthe

bocthisattvas
are

men-

to

similar

thirty-seven practicesto at-

in the SAVBh. The SAVBh

explains

fbrbocthisattvas
on the basis
ofcanonical

Aks. There islittle


fbundationfbr Sthiramati's
interpreta-

and the

XVIII,

enlightenment

enlight-

attain

in the SAVBh. Despitethe MAVT

Sthirarnati's
discussion
isthe subject

those ofSrtn,ahas,

citations such

the thirty-seven practicesto

fbr these canonical

except

state that canonical

citations

citations:

from the KP

however,cornmentaries
and

of

the Aks in the SAVBh

the descriptive
play an important
partofemphasizing
passages in the SAVBh dependingon
Ybgacara theory in Mahdyana Buddhism. Therefbre,the SAVBh is successfu1 in empha-

bocthisattvas'
superiority

sizing

thatfuture
research

mend
and

SAVBh, fbcuson

volving

the KP

and

on

on

the basisofthese

canonical

citations.

Mahdydna textsand theircommentaries,

relationships

with

Thus, we

recom-

as the

MSABh

such

the Mahdyanastitra and their commentaries

in-

theAks.

<Notes>
1) See MAYT 89,12-90,13.
2 ) dran pa nye bar gzhag pa rnam par dbye ba'i tshigs su bcad pa gsum ste zhes bya ba la/
tshogs kyi skabs bshadpa'iijes
labyang chub kyiphyogs kyichos sum cu rtsabdun bshadpar
pa ci yod snyam na de ltartshogs bsagspa des nyon mongs pa dang shes bya'i sgrib pa spang ba'i
bsgom) par byed de de basna tshogskyiijes
labyang chub
phyirbyangchub kyiphyogs lasgom (P.:
'bre1

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of
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ksHi)(201)
Meaning ofthe Thirty-Seven
Practices
toAttain
Enlightenment
fbrBocthisattvas
(S.

to X(P.:ll)
de layang dranpa nye bargzhagpa bzhi bsgom pa ni
kyiskabs bshadpar
D.Tsi 103a2-3)
tshigssu bcad pa gsum gyisbstan to f!(SAVBh
bsod nams ye shes so /f(18-38ab)zhes
3 ) byang chub sems dpa'i tshogs dag ni 1 mi mnyam
bya ba'itshigs su bcadpa gcig gistshogs gang yin pa dang 1gang giphyirtshogs su gyurpa de ston te
1de la byang chub sems dpa'itshogs ni rnarn pa gnyistefbsod nams kyi tshogs dang ye shes kyi
tshogs so f!byang chub sems dpa'ibsod nams dang ye shes kyi tshogs ni bdag dang serns can thams
cad kyi don du bsags pas ni nyan thos lasogs pa'i tshogs las
pa zhes
pa'iphyirmi mnyam
bya'o!/de basna dkon mchog brtsegs
pa'imdo laskyangfbyang chub sems dpa'rnams kyiye shes
k itshogsni phyogs bcu'inam mkha' 1taburblta'o
!/nyan thos rnams kyi ye shes kyitshogs ni yun s
mlcha'i khyon tsam du blta'o
!fbyan chub sems dpa'ibsod nams
srin bus zos
a'i nang gi nam
kyi tshogs ni
rgya mtsho'i
chu ltabur blta'o!!nyan thos kyibsod nams
kyi tshogs ni phyogs bzhi'i
zhes gsungs so 1!
ni tshogs gang yin pa bstanto !1(SAVBhD.
ba'irmig ijes ichu ltabur blta'o
Tsi101a3-6)
4) See Otake[2008:
242-243].
can rnams
kyi lus la sogs pa la dmigs pa'iphyirro zhes bya ba la/
5) jiltardmigs she na/sems
jiltardmigs pa'imam pas khyad zhugs she na1nyan thos lasogs pa ni bdag gi lusdang tshorba la
sogs pa tsam zhig ladmgs shing sgom
par byed kyi1byangchub sems dpa'rnams ni bdag dang sems
lus dang!tshor ba la sogs pa ladmigs par byed do !fde bas na dmigs pa khyad
can thams cad kyi

kyiphyogs

'brel

'phags

'bru

'dis

bl

zhugssof!debasnaIE!t!ggE-?a-!l!g-g!gE-u}i-zgg-RglUuE!g

mdolaskyangljiltarnabyangchubsemsdpa'

su lta
zhing
de bdag gi lusdang gzhan gyi luslaluskyiejes
D.: 104b5-7)
gnas te zhes bya ba lasogs pa gsungs so 1!(SirvBh
6 ) jiltarthob pa zhe na 1lus la sogs pa dang bral ba yang ma yin ma bral ba yang ma yinpa'i
phyir ro zhes bya ba la 1jiltarthob parkhyad zhugs she na1 nyan thos lasogs pa ni lusdang tshor ba
lasogs pa dang bralbarbya ba'iphyirsgom gyi1byang chub sems dpa'rnams ni bral bar bya ba'i
barbya ba'iphyir sgom pa yang ma yin pas thob pa'irnam
phyir sgom pa yang ma yin te f mi
ba yang ma yinzhe na fdc bZhingshegs pa'isku gsum dang mi
pas khyadzhugs so 11jiltar
ba yang ma yin no fljiltar
mi
ba yang ma yin
zhing de thob par bya ba'iphyir bsgoms pas
ba
zhe na 1 lasdang nyon mongs pas bskyed pa'ilusdang bralbarbya ba'iphyir bsgoms pasmi
yang ma yin no /1yang na sku gsum thob par bya ba'iphyir lus dang yang bralbarmi byed de ! lus
ba yang ma yinte ! lus dang nyon mollgs
labrtennas sku gsum dgos pas na'o zhes bya ba Ia mi
la chags par byasna so so'i
ba'irang bzhindbu ba'igong bu ltabu
pas bskyedpa'ilussdug bsngal
dang
baryang byed do
skye bo bzhin du rtag tu
bargnas par
ba'iphyir1lus ni
/fde bas na
pa blogros mi zad pa'imdo laskyangflus kyi sngon gyi mtha' layang rtogflus
labdag girmi bya'i bdag lussnying o med
kyiphyima'i mtha' layang rtog ces bya ba nas1lus
de
rgyabarbya'ofl ltastefsnying po gang zhe na1gang
pa la snymg po mn on par
'e'i
a'i sku/khams
sku!mi
shigs pa'isku!brtan
bzhingshegspa'isku1chos
gsum
kyisku1rdo
tharnscad lasbye bragtu' hagspa'i sku de bdag gisbs b ar bya'o llbdag gi lusnyes a du rna'i
skyon
chags mod
kyi!debzhingshegs pa'isku nyes pa thamscad dang bralba rab tu thobparbya'o
ba chen po'ignaskyilus la spyod do
ffdes legspa mthong bas na so sor rtog pa'istobs kyis

lusla luskyi ijes


su lta
zhing gnas she

nal

'bral

'bral

'bral

'bral

'bral

'bral

'di

'bral

'di

'gyur

'khor

'di

'di

'bral

'phags

'di

'di

'tshang

'di

'di

'byung

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ofIndian
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Buddhist Studies
Studies

(202)Meaningofthe

Thirty-Seven
Practices
toAttain
Enlightenment
forBoduisattvas
Kism)
(S.

bya ba lasogs pa gsungsso /!(SAVBhD. 104b2-105b2)


7 ) CfiAksT D.231a2-4, AksT D.23la4-6and Ak$T D.232a3-7.

zhes

<Abbreviations>
Ak$

bstanpazhes byaba thegpa chenpo


niclo (Ar
yaksayamatinirdaianamamahdyanasabtra)
D. No. 175,P.No. 842
Vasubandhu, A,),aksayamatinirdaiastitratikii.
D. No. 3994,P. No. 5495.
Kdytrpaparivarta. Baron A. yon Stael-Holstein,
ed. 71heKdyapaparivarta: A ILdlzhdyanasfitra ofthe Ratiiakiita
Edited in the OriginalSbnskrit
CILzss,
in fibetanand in Chinese,
1926.Reprint,[[bkyo:Meicho Fukyukai,1977.
nnam
brgyapa
pa dkon mchog brtsqgspa chen po chos kyi
grangs le stongphrag
ILxs
(A-,J,amaharatnatuFa-dharmapaiJ,dy
kyite rgya cher
srika-)parivarta
kdsyapaparivarta-tiha)
.D. No. 4009,P.No. 55 1O.
Sthiramati,
ILdacthya-ntavibhagatikii.
Yarnaguchi S.,ed. Ebeposition
Slpste'matigue
du fogheimvij'nN`rptivddo, Nagoya:Hajinkaku, 1934.
blogros mi

'phagspa

'i

zadpas

AlcsT
1-ue

KPT

'phags

'u

'odsrungs

MAVT .

'or'i

'grelpa

MSAMSABh See MSABh.


MahEydnasUtralamkdrabhEsya. Levi,Sylvained., Addhdyanastitrblampkara-Elrtpose
de la
Doctrine du Grand P2rhicle
selon leSvsteme
Iloghcara-.
[Ibme I;[fexte,
Paris,1907.
MAVMAVBh See MAVBh.

Vasubandhu,MZidhydntaribhaga-bhlisya.
Nago, G ed., Tokyo, 1964.
SAVBhvinsg
Sthiramati,
Siitrdlaptkbravrttibhdsya.
D No. 4034, P No. 553 1
Vinis'cayasamgraha4i.
D No. 4038, P No. 5539.
.

<References>
Braarvig,
Jens.1993. AksayamatinirdeSastitna.
2 vols. Oslo: Solum Forlag.
OtakeSusumu Jit'i')-g.
2008. Dai h6shakuky6ron ltXMfiit.Ibkyo: Shinkokuyaku daiz6kyOM
aswtftwtE14.Ibkyo: DaizO Shuppan.

<Keywords>MdhdyZinasijtralarpkiirabhtisya,

Sthiramati,saptatrim.

Sad

bodhipaksadharma,AksayamatinirdaiasfitraSiitralarpkiiravrttibhasya,
Student,TbulcubaUniversity)
(Graduate

-1266-

NII-Electronic Library Service

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