Samādhi Caitta and Five Paths of Yogacāra

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Leo Rivers
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Samādhi Caitta and Five Paths of Yogacāra

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THIS IS ACTUALLY AN EXPERIMENT IN USING GOOGLE TRASLATE.

https://www-e--jbs-org.translate.goog/a ... _tr_pto=sc

How'd it do?

Leo


Samādhi Caitta and Five Paths of Yogacāra in the Literatures of Vijñānavāda-school
Chi-on Kim

Received: Nov 01, 2011 ; Revised: Dec 16, 2011 ; Accepted: Dec 18, 2011
Published Online: Apr 01, 2019

Korean abstract
This thesis examines samādhi appearing in the literature of the Vijñānavāda-school. In Buddhism, samadhi was the 大地法 (mahābhūmika), but in Confucianism, it was classified as 別境心所 (viniyata caitta) along with 欲 (chanda), 勝解 (dhīmukti), 念 (smṛti), and ). Byeolgyeongsimso means simso acting on a separate object, especially samadhi and hye, which occur in relation to what has already been observed. When we recall that the basic principle of Confucianism's practice is listening, thinking, and cultivating, what we observed means what we need to know, that is, the words of the Buddha.The samadhi is defined as the character [心一境性, cittaikāgratā], which is the boundary of the mind with respect to the object to be observed, and it appears in the process of gradual deepening of the samatha movement. In 『Yugācārabhūmi』, this process is expressed as the nine kinds of dwelling of the mind [9 species of mind 住]. In 『Saṃdhinirmocana-sūtra』, it is said that after attaining peace of mind and body, the full-scale practice of Samathavipassana takes place. When we look at the relaxation of the body and mind in the light of the nine kinds of dwelling on the mind, it means the seventh stage of 最極寂靜 (vyupaśamayati), and it can be seen that the stage of character, where the mind is the limit, is the eighth stage of 專注一趣 (ekotīkaroti). have.Also, the stage of 見道 is the stage of samādhatte, which is the last stage of the nine kinds of sojourn of the mind. This is described as a smooth samadhi as a road that moves freely without adding or using aerodynamics.
The five stages of meditation appearing in the sutras are the Five Confucianisms, such as Mahāyāna sūtrālaṃkāra , Theory of Hyeonyangseonggyo, and Abhidharmasamuccaya , and the 5 Degrees of Confucianism, such as Theory of Sexuality, are mutually exclusive. Although there is a slight difference in the name, in terms of the content, it is assumed that 轉依 (āśrayasya parāvṛtti) is acquired through the process of listening, thinking, and cultivating the basic process of Confucianism. Among them, the five stages of the holding stage [持], the staying stage [住], the mirror-like stage [鏡], the brightness stage [明], and the precept stage [依] are the transitional stages of 『 The Great Sutra of Sutras. It is thought to be similar and fundamental

In relation to samadhi, the samadhi performed just before gyeondo has a very important meaning. In the 5 Yugaji, it is thought to mean the 'mirror-like stage' of obtaining paid samadhi, and the 'bright stage' of gaining knowledge without gaining anything. These are the stage of warming [煖位], the stage of reaching the apex [頂位], the stage of authorizing [忍位], and the stage of being the best in the world [世第一法位], which are described in the [行道]. Each level is assigned a separate samadhi, which is the jhana that attains lightness [明得定], the jhana with increased brightness [明增定], the jhana that follows permissiveness [印順定], and the jhana without interval ] is that.Judging from the contents of these samadhis, 'jhanna to attain brightness' and 'jhana with increased brightness' are thought to mean the 'mirror-like stage' among the five Confucian qualities, and Among the five Confucian virtues, 'jhanjah followed by enlightenment [印順定]' and 'jhana without a gap [無間定]' are considered to be the 'stages of lightness'. In addition, each samadhi from the 'warming stage' to 'the stage of being first in the world' is named according to the function it functions, although the samadhi tends to deepen. In this respect, if we look at these samadhi in the light of the nine kinds of abiding mind in 『Yugasaji Theory』, it can be seen that all of them are at the eighth stage of 專注一趣(ekotīkaroti).And it can be seen that Samādhatte, which is the last stage of the nine kinds of sojourn, is manifested from the enlightenment in its content.

Abstract

This paper examines the term samādhi, which appeared in the literatures of Vijñānavāda-school. The term, Samādhi was mahābhūmika in Abhidharma Buddhism, but it was classified as viniyata caitta along with chanda, adhimukti, smṛi, and dhī in Yogacāra Buddhism. Viniyata caitta signifies mental factors that operate according to each object, and samādhi and dhī particularly occur when things are already observed. Regarding the basic theme of Yogacāra Buddhism, which involves hearing, thinking, and cultivation, the observed object indicates the Buddha's teaching that we have to know. Samādhi is defined as cittaikāgratā, which is described as the one-pointedness of the mind, and increasingly appears in the process of deepening śamatha (tranquility meditation).

In the Yogācārabhūmi , these processes are explained with nine types of mental stabilization. In the Saṃdhinirmocana-sūtra it shows that a full-fledged śamatha-vipaśyanā is performed after getting a refreshed body and mind. Viewed as the nine stages or types of mental stabilization, the obtaining of a refreshed body and mind signifies vyupaśamayati (thoroughly pacify), which is the seventh stage. The stage of ekotīkaroti is the eighth stage, which corresponds to the level of making the mind one-pointed. The stage of seeing the Way is the last or ninth stage among the nine types of mental stabilization, and it is the level of samādhatte (meditative equipoise). It is explained as a complete samādhi, which is the path of making one's way at will with no further exertion.

The five paths of Yogacāra show a little difference in their names in the Mahāyānasūtrālaṃāra , the Prakaranâryavāca-śāstra , the Abhidharmasamuccaya , and the Vijñaptimātratāsiddhi-śāstra . In their content, however, they embody the process of attaining āśrayasya parāvṛti through the stages of hearing, thinking, and cultivating, which are the fundamental processes of practice in the Yogacāra school. The five stages of preserving, abiding, mirror-like, lights, and āśrayasya parāvṛti (transformation of the basis) in the Abhidharmasamuccaya among them are similar to those in the Mahāyānasūtrālaṃāra . As such, these five stages are understood as a fundamental aspect.

Regarding the statues of samādhi, the samādhi performed right before the path of seeing has a significant meaning. In the five paths of Yogacāra, it is considered as 'the stage of mirror-like', or obtaining samādhi of form and 'the stage of lights' perfect wisdom. In the Vijñaptimātratāsiddhi-śāstra, it signifies the stage of warmth in the path of applied practices, stage of summit, stage of patience, and stage of the highest worldly meditative state which are explained in 'path of applied practices.' Each stage is assigned by its respective samādhi; samādhi of attaining light, samādhi of increased light, samādhi of confirming progress, and samādhi of no-separation, respectively. Viewed in the content of these samādhi, the samādhi of attaining light and the samādhi of increased light correspond to 'the stage of mirror-like' in the five paths of Yogacāra; samādhi of confirming progress and samādhi of no-separation, 'the stage of lights.' Moreover, its respective samādhi from the stage of warmth to the stage of the highest worldly meditative state shows the deepened tendency of samādhi, but each samādhi is named based on its working function. Compared to the nine types of mental stabilization of theYogācārabhūmi , these samādhi parallel the eighth stage, ekotīkaroti and the samādhatte, the last of the nine types of mental stabilization, appears from 'the path of seeing' according to its content.


Keywords: samādhi caitta; viniyata caitta; cittaikāgratā; the nine types of mental stabilization; refreshed body and mind; Seeing the Way; the five paths of Yogacāra; the path of applied practices
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