International Conference (2017.05.

20-21) on
Buddhist Meditation across Traditions and Disciplines: Theories and Practices
Centre for the Study of Chan Buddhism and Human Civilization
The Chinese University of Hong Kong

An Examination of the Meaning of "Mātra" in Relation to

Buddhist Meditation in the Yogācāra School

Huimin Bhikshu

Professor, Dharma Drum Institute of Liberal Arts

Emeritus Professor, Taipei National University of the Arts

Abstract
"Vijñapti-mātra" (consciousness-only) is a well-known expression in the thought
of the Yogācāra school. However, there are many other expressions of "mātra (only) "
related to Buddhist meditation in the Śravakabhūmi (the thirteenth stage in the
Yogācārabhūmi) and Mahāyānasūtrālaṃkāra, for example, jñāna-mātra, darśana-
mātra, pratismṛta-mātra, manojalpa-mātra and nāma-mātra etc. This paper examines
the meaning of these terms from their role in the meditation process, and concluds by
suggesting a possible relationship or linkage between the refrain section (ñāṇa-matta,
paṭissati-matta) of the Satipaṭṭhāna sutta（《念處經》）and the "vijñapti-mātra" of the
Yogācāra School from the viewpoint of the meditation process.

Keywords: jñāna-mātra, darśana-mātra, pratismṛta-mātra, object(ālambana),

consciousness-only, Satipaṭṭhāna sutta, the cognizer (grāhaka), the cognized (grāhya).
1. Introduction

In 1994, I published an article “An Examination of the Examples of "Mātra"

（唯） in the Śravakabhūmi ” ,1 and found that the main uses of "mātra" fall into
three categories in the Śravakabhūmi(Śrbh), the thirteenth stage in the
Yogācārabhūmi. The first one is the explanation of terms relating to resembling
(pratirūpa, 相似) meditative objects (ālambana), such as the expressions "jñāna-
mātra"（唯智, knowledge-only）, "darśana-mātra"（唯見, perception-only）, and
"pratismṛta-mātra"（唯正憶念, recollection-only）. These also might be forerunners
of the "vijñapti-mātra"（唯識, consciousness-only）philosophy influenced by the
experience of "samādhi" found in the Samdhinirmocana-sūtra and
Mahāyānasaṁgraha-śāstra. Nonetheless, in the Śrāvakabhūmi there are no terms
clearly relating to the negation of external realities, in the majority of cases (for
example, saṁskāra- mātra, dharma-mātra, vastu-mātra, hetu-mātra, phala-mātra,
skandha-mātra), "mātra" is used to negate the actor, the receiver, the self (ātman), and
the self-hood (ātmiya).
In December 2016, I presented an article entitled “On the Internal, External, Two
Together Objectives and the Contemplation of Consciousness-only (vijñapti-mātra) of
the Yogācāra School : An Exegesis and Inquiry of Verse 5 into Chapter
11(dharmaparyeṣṭi, Investigation of the Dharma) of the Sanskrit Text
Mahāyānasūtrālaṃkāra”2. This study proposed that the “internal, external, two
together” objectives and the contemplation of consciousness-only (vijñapti-mātra)
might be related to the refrain section (contemplation and “ñāṇa-matta, paṭissati-
matta”) of the Satipaṭṭhāna sutta（
《念處經》
）.
Recently, I realized that “ñāṇa-matta and paṭissati-matta” in the Satipaṭṭhāna sutta
are the equivalent term for "jñāna-mātra" and "pratismṛta-mātra" in the

1
釋惠敏(1994)，〈《聲聞地》中的「唯」之用例考察〉，《中華佛學學報》第 7 期。
臺北︰中華佛學研究所。頁 17-40。Chung-Hwa Buddhist Journal, No.7, (1994) Taipei:
Chung Hwa Institute of BuddhistStudies ISSN:1017─7132 (https://goo.gl/Pju8G2) . It was
based on the chapter 3 of my Japanese dissertation (1992) and published (1994) with the
title of《声聞地における所縁の研究》(A Study of the meditative objects in the
Śravakabhūmi), Tokyo: Sankibo Publisher.
2
釋惠敏(2016)。瑜伽行派之「内、外、倶」三所緣與「唯識」觀—以梵本《大乘莊嚴
經論》「11. 求法 (dharmaparyeṣṭi) k.5 為主—「台灣印度學學會工作坊」
（2016.12.09）。台北：政治大學。2016 Workshop on Sanskrit and Indian Studies:
from Vedānta to Tantra. Taiwan Indological Association (9th December 2016), Taipei:
National Chengchi University.
Śravakabhūmi.3 Therefore, these terms are very likely to be forerunners of the
"vijñapti-mātra" philosophy of the Yogācāra School. This paper investigates a linkage
between the refrain section (ñāṇa-matta, paṭissati-matta) of the Satipaṭṭhāna sutta and
the "vijñapti-mātra" of the Yogācāra School from the viewpoint of the meditation
process.

2. “jñāna-mātra, darśana-mātra, and pratismṛta-mātra” in

the Śrbh

From the passage related to the description of the resembling (pratirūpa,相似)

meditative objects (ālambana，所緣) in the Śravakabhūmi, we find three compounds
featuring the term with “-mātra”（唯）, namely, "jñāna-mātra"（唯智）, "darśana-
mātra"（唯見）, and "pratismṛta- mātra"（唯正憶念）. This passage begins with
the following dialogue between the Bhagavat and the Venerable Revata.
As it was said by the Bhagavat starting with the Venerable Revata, so
it is repeatedly handed down: The Venerable Revata questioned the
Bhagavat: "O greatly revered one, when a monk, practitioner of yoga,
fastens his thought on a meditative object, [1] on what meditative
object does he fasten his thought? Also, [2] when his thought is
fastened on the meditative object, how is it well fastened?"4

3
After the presentation (2017.05.20, Hong Kong), on 2017.05.30 I sent this paper to Prof.
Yamabe, and on 2017.06.03 he gave me the following important feedback: “A similar
discussion of the relationship between vijñāptimātratā and Smṛtyupasthāna-sūtra is found in
§458.5.1 of the following publication: Schmithausen, Lambert. 2014. The Genesis of
Yogācāra-Vijñānavāda: Responses and Reflections, Kasuga Lecture Series. Tokyo: The
International Institute for Buddhist Studies.” Many thanks to Prof. Yamabe. In the
publication he cited, one can read in §458.5.1 “……the second yogasthāna of the
Śrāvakabhūmi (ŚrBh) …..the ŚrBh quotes a sūtra which cannot be traced in the
canon2109…..This sūtra, which I call the Revata-sūtra ….. declares the objects visualized in
meditative concentration to be only replicas (pratirūpaka) or images (pratibhāsa); they are
nothing but knowing / cognition ( jñānamātra ), nothing but seeing (darśanamātra),
nothing but recollection (or mindful observation: pratismṛtamātra 2110) . 2111
It is worth noting that the phraseology of this passage is canonical, taken over as it is from
the Smṛtyupasthānasūtra,2112 as is confirmed by a quotation, obviously from this sūtra, in
the Hsien yang sheng chiao lun (顯揚聖教論) .2113 ”
It seems that my paper (the refrain section in the Satipaṭṭhāna sutta in [2.6] “ñāṇa-
matta, paṭissati-matta” in the Satipaṭṭhāna sutta, and 3. “nāma-mātra, vijñapti-mātra” in the
MSA) could constribute the material in the Mahāyānasūtrālāṃkāra (MSA) for this topic.
4
《瑜伽師地論‧聲聞地》（hereinafter called《聲聞地》）「如佛世尊、曾為長老頡
隸伐多、說如是義。曾聞長老頡隸伐多、問世尊言：大德！諸有比丘勤修觀行、是
瑜伽師。能於所緣安住其心。(1)為何於緣安住其心？(2)云何於緣、安住其心，齊何
名為心善安住？」(T30, no.1579 p. 427, c27~ p. 428, a03)。 "yathoktaṁ bhagavatā/
āyuṣmantaṁ revatam ārabhya / "evam anuśrūyate, āyuṣmān revato bhagavantaṁ praśnam
 Then, the Bhagavat replied:
Here, Revata! when a monk, practitioner of yoga, (1) wishes to purify
the action (caritaṁ vā viśodhayitukāmaḥ), or (2) wishes to act
skillfully (kauśalyaṁ vā kartukāmaḥ), or (3) wishes to liberate the
mind from defilement (āsravebhyo vā cittaṁ vimocayitukāmaḥ),
[1]on corresponding (anurūpa, 相稱) meditative object he fastens his
thought. Also, [2]on the resembling (pratirūpa, 相似) and right
(samyak) meditative object, there he has not been deprived of the
5
meditation (dhyāyin).

[2.1] Corresponding (anurūpa, 相稱) meditative object: the entity to

be known (jñeyaṁ vastu, 所知事)
Therefore, we know that on the corresponding (anurūpa) meditative objects
(ālambana，所緣), the Buddha taught that there are three kinds: (1) the purification
of action (carita-viśodhana, 淨行), (2) the skill (kauśalya, 善巧), and (3) the
purification of defilement (kleśa-viśodhana, 淨惑).
(1)The meditative object for the purification of action is of five kinds,6 shown in
7
Table 1 below:

aprākṣīt / "kiyatā, bhadanta, bhikṣur yogī yogācāra ālambane cittam upanibaddhaḥ, [1]
katamasminn ālambane cittam upanibadhnātīti/ [2] kathaṁ punar ālambane cittam
upanibaddhaṁ sūpani-baddhaṁ bhavati" /"( Sh-ST p. 358, 22~360, 05). Wayman (1961, p.
86).
5
《聲聞地》「頡隸伐多！諸有比丘勤修觀行、是瑜伽師、能於所緣安住其心、(1)或
樂淨行、(2)或樂善巧、(3)或樂令心解脫諸漏、[1]於相稱緣安住其心；[2]於相似緣安
住其心；於緣無倒安住其心；能於其中不捨靜慮。」(T30, no.1579 p. 428, a05~a10)。
"iha, revata, bhikṣur yogi yogācāraś (1) caritaṁ vā viśodhayitukāmaḥ, (2) kauśalyaṁ vā
kartukāmaḥ, (3) āsravebhyo vā cittaṁ vimocayitukāmaḥ, [1] anurūpe cālambane cittam
upanibadhnāti, [2]pratirūpe ca samyag eva copanibadhnāti, tatra cānirākṛtaḍhyāyī bhavati
/"( Sh-ST p. 360, 09~13)
6
《聲聞地》「云何比丘勤修觀行、是瑜伽師、於相稱緣安住其心？謂彼比丘(a)若唯有
貪行、應於不淨緣安住於心。如是名為於相稱緣安住其心。(b)若唯有瞋行、應於慈
愍安住其心；(c)若唯有癡行、應於緣性緣起安住其心；(d)若唯有慢行、應於界差別
安住其心；(e)若唯有尋思行、應於阿那波那念安住其心。如是名為於相稱緣安住其
心。」(T30, no.1579 p. 428, a10~a17). "katham anurūpa ālambane cittam upanibadhnāti
/saced revata, bhikṣur yogī yogācāro (a) rāgacarita eva sann aśubhālambane cittam
upanibadhnāti / evam anurūpa ālambane cittam upanibadhnāti / (b) dveṣacarito vā punar
maitryāṁ /(c) mohacarito vedaṁpratyayatā-pratyītya-samutpāde, (d) mānacarito vā
dhātuprabhede / sacet revata, sa bhikṣur yogī yogācāro (e) vitarkacarita eva sann
ānāpānasmṛtau cittam upanibadnāti ""( Sh-ST p. 360, 14~362, 05)
7
Wayman (1961, p. 87)
 Table 1: The five meditative objects for the purification of actiom（淨行所緣）
(1)The five meditative objects for purification of These respectively corresponding to the
action（淨行所緣） following persons

(a) the disgusting (aśubhā) object (a) addicted to lust (rāga-carita)

(b) friendliness (maitrī) (b) addicted to hatred (dveṣa-carita)

(c) origination in dependence of this condition (c) addicted to bewilderment (moha-carita)

(idaṃpratyayatā-pratītyasamutpāda)

(d) analysis of the elements (dhātu-prabheda) (d) addicted to pride (māna-carita)

(e) mindfulness of inhalation and exhalation (e) addicted to discursive thought (vitarka-carita)

(ānāpāna-smṛti)

(2) The meditative object for skill is of five kinds,8 respectively shown in Table
2 below:9
Table 2: The five meditative objects for skill（善巧所緣）
(2) The five meditative objects for skill（善巧 These respectively corresponding to the
所緣） following persons

(a) skill regarding the personality aggregates (a) confused (saṃmūḍha) about specific

(skandha-kauśalya) characteristics (svalakṣaṇa) of the motivations

(saṃskāra) or about the fact (vastu) of a self

(ātma), etc.

(b) skill regarding realms (dhātu-kauśalya) (b) confused about cause (hetu)

(c) skill regarding sense bases (āyatana- (c) confused about condition (pratyaya)

kauśalya)

(d) skill regarding dependent origination (d, e) confused about impermanence (anitya),

(pratītyasamutpāda-kauśalya) suffering (duḥkha), or nonself (anātma)

(e) skill regarding abode and no abode

(sthānāsthāna-kauśalya)

8
《聲聞地》「頡隸伐多！又彼比丘(a)若愚諸行自相、愚我、有情、命者、生者、能
養育者、補特伽羅事，應於蘊善巧安住其心；(b)若愚其因，應於界善巧安住其心；
(c)若愚其緣，應於處善巧安住其心；(d. e)若愚無常、苦、空無我、應於緣起、處非
處善巧安住其心。」(T30, no.1579 p. 428, a17~a23). "saced sa revata
bhikṣuḥsaṁskārāṇāṁ svalakṣaṇe saṁmūḍha (...ātmasattvajīvajantupoṣa-
pudgalavastusaṁmūḍhaḥ...) skandhakauśalye cittam upani-badhnāti / hetusaṁmūḍho
dhātukauśalye, pratyayasaṁmūḍhaāyatanakauśalye, (...anityaduḥkhānātmasaṁmūḍhaḥ
pratītyadamut-pādasthānāsthānakauśalye,...) "(YBh Sh-ST p. 362, 06~11)
9
Wayman (1961, p. 87)
 (3)The meditative object for the purification of defilement is of two kinds,10
respectively shown in Table 3 below:11

Table 3: The meditative object for the purification of defilement（淨惑所緣）

(1)The meditative object for the purification of These respectively corresponding to the
defilement（淨惑所緣） following persons

(a) coarseness (audārikatva) of lower realms and (a)the person following the mundane path

calmness (śāntatva) of higher realms (laukika-mārga)

(b) the Four Noble Truths (b) the person following the supramundane path

(lokottara-mārga)

Accroding to the following passage (B2), the aforesaid three kinds of the
corresponding (anurūpa) meditative object are also called “the entity to be
known”(jñeyaṁ vastu, 所知事).

[2.2] Resembling (pratirūpa) meditative object: the image of the

similarity of the entity to be known (jñeya-vastu-sabhāgaṁ
pratibimbam, 所知事同分影像)
In the Śravakabhūmi, the meaning of (A) the resembling (pratirūpa, 相似, “gzugs
brñan”) meditative object (ālambana，所緣) is close12 to (B) the reflected image
(pratibimba, 影像, “gzugs brñan”) of the accompanying predication (savikalpa),
which is the object of insight (vipaśyanā), or (C) the reflected image devoid of
predication (nirvikalpa), which is the object of serenity (śamatha), these are the first
and second universal meditative objects (vyāpy ālambanaṃ).13

10
《聲聞地》「(a)若樂離欲界欲、應於諸欲麁性諸色靜性、安住其心；若樂離色界
欲、應於諸色麁性無色靜性、安住其心。(b)若樂通達及樂解脫遍一切處薩迦耶事、
應於苦諦集諦滅諦道諦、安住其心。是名比丘勤修觀行、是瑜伽師、於相稱緣安住
其心。」(T30, no.1579 p. 428, a23~a28). "(a) kāmadhātor vā vairāgyaṁ kartu-kāmaḥ,
(...kāmānām audārikatve rūpāṇāṁ śāntatve, rūpebhyo vāvairāgyaṁ kartukāmaḥ...) rūpāṇām
audārikatva ārūpyaśāntatāyāṁca cittam upanibadhnāti / (b) sarvatra vā satkāyān
nirvektukāmo, vimoktukāmaḥ, duḥkhasatye samudayasatye nirodha-satye, mārgasatye
cittam upanibadhnāti / evaṁ hi, revata, bhikṣuryogī yogacāro 'nurūpa ālambane cittam
upanibadhnāti /"( Sh-ST p. 362, 11~17)
11
Wayman (1961, p. 87)
12
Both are “gzugs brñan” in the Tibetan translation.
13
Wayman (1961, p. 86): The universal meditative object is of four kinds: (a) the image
attended with predication (savikalpa-pratibimba); (b) the image devoid of predication
 We can find the similar description of (A) and (B, C) according to the following
comparison:
===========================================================
[2.2.1] By the state of concentration (samāhita-bhūmika) to fix in mind
(manaskāra) and resolve (adhimucyate)
----------------------------------------------------------------------------------------------------
• (A) Resembling (pratirūpa) meditative object:
(A1) On the resembling (pratirūpa) meditative object, the Buddha taught that when a
monk wishes to perceive, prove, think, or investigate whatever the entity to be known
(jñeyaṁ vastu), that he has ever seen, heard, felt and known before by him. After he
has made this seeing, hearing, feelings and knowing as the dominant factors, by the
state of concentration (samāhita-bhūmika) to fix in mind(manaskāra), he takes them
14
into his heart, to distinguish and resolve on (adhimucyate) them.
• (B) Reflected image (pratibimba) accompanying predication (savikalpa):
(B1) Among this, what is the reflected image accompanying predication? Someone
relying on hearing the true dharma or admonition and instruction, makes use of that
which he has ever seen, heard, and imagined. On the reflected image (pratibimba) of
the similarity of the entity to be known (jñeya-vastu-sabhāga), by the state of
concentration (samāhita-bhūmika), and the function (ākāra) of insight(vipaśyanā), he
15
distinguishes, perceives, proves, thinks, and makes investigation.
(B2) The entities to be known(jñeyaṁ vastu, 所知事) are “the aforesaid three kinds

(nirvikalpa-pratibimba); (c) the limits of the entity (vastuparyantatā), of two sorts-the

phenomenal limit of the entity (yāvadbhāvikatā-vastuparyantatā); and the noumenal limit of
the entity (yathāvadbhāvikatā-vastuparyantatā); (d) the fulfillment of the requirement
(kārya-pariniṣpatti), the meditative object in fruitional stage, so that the meditator is freed
from defilement (dauṣṭhulya).
14
(A1)《聲聞地》「謂彼比丘於彼彼所知事、為欲簡擇、極簡擇、遍尋思、遍伺察
故，於先所見、所聞、所覺、所知事，由見、聞、覺、知增上力故，以三摩呬多地
作意，思惟分別而起勝解。」(T30, no.1579 p. 428, a29~b05) "bhikṣur yadyad eva
jñeyaṁ vastu vicetukāmo bhavati, pravicetukāmaḥ parivitarkayitukāmaḥ
parimīmāṁsayitukāmaḥ, tac ca tena pūrvam eva dṛṣṭaṁ vā bhavati, śrutaṁ vā mataṁ vā
vijñātaṁ vā /sa tad eva dṛṣṭam adhipatiṁ kṛtvā śrutaṁ mataṁ vijñātam adhipatiṁ kṛtvā
samāhitabhūmikena manaskāreṇa manasikaroti /vikalpayaty adhimucyate /( Sh-ST p. 364,
01~07)
15
(B1) 《聲聞地》「云何有分別影像？謂如有一、或聽聞正法、或教授教誡、為所依
止，或見、或聞、或分別故；於所知事同分影像，由三摩呬多地毘鉢舍那行觀察、
簡擇、極簡擇、遍尋思、遍伺察。」(T30, no.1579 p. 427, a27~b01) "tatra savikalpaṁ
pratibimbaṁ katamat / yathāpīhaikatyaḥ saddharmaśravaṇaṁ vāvavādānuśāsanīṁ vā
niśritya, dṛṣtaṁ vā,śrutaṁ vā, parikalpitaṁ vopādāya jñeyavastusabhāgaṁ pratibimbaṁ
samāhitabhūmikair vipaśyanākārair vipaśyati,vicinoti, pravicinoti, parivitarkayati,
parimīmāṁsām āpadyate /"( Sh-ST p. 348, 14~350, 01)
of the corresponding (anurūpa) meditative objects”.16
(B3) This entity to be known, by which the monk relies on the admonition and
instruction or hearing the true dharma, makes the state of concentration (samāhita-
bhūmika) fixed in mind, and he takes into heart (manaskāra), and resolves on
(adhimucyate) those very dharmas, resolves on that very entity. At that time, he
resolves on the entity to be known, which he seems to experience clearly before the
eyes.17

===========================================================
[2.2.2] resembling (pratirūpa) part arises, jñāna-mātra….
--------------------------------------------------------------------------------------------------
• (A) Resembling (pratirūpa) meditative object:
(A2) Although that very entity to be known is not present to directly observe in front
of him (saṁmukhī-bhūta), its resembling (pratirūpa) part arises, and the meditative
object is its appearing to the mind (tat-pratibhāsa) or knowledge-only (jñāna-mātra) or
perception-only (darśana-mātra) or continuous mindfulness-only (pratismṛta-mātra).18
• (B) Reflected image (pratibimba) accompanying predication (savikalpa):
(B4) Although that very entity to be known is not present before the eyes (pratyakṣī-
bhūta), and is not directly observable in front of him (saṁmukhī-bhūta), and it is also
not other than that kind of thing (dravya), yet by that state of concentration (samāhita-

16
(B2)《聲聞地》「所知事者：謂[1]或不淨、或慈愍、或緣性緣起、或界差別、或阿
那波那念、[2]或蘊善巧、或界善巧、或處善巧、或緣起善巧、或處非處善巧、[3]或
下地麁性、上地靜性、或苦諦、集諦、滅諦、道諦。是名所知事。」(T30, no.1579 p.
427, b01~b06) "tatra jñeyaṁ vastu / [1]tadyathāśubhā vā, maitrī vā, idaṁ-pratyayatā-
pratītyasamutpādo vā, dhātuprabhedo vā, ānāpānasmṛtir vā, [2]skandhakauśalyaṁ vā,
dhātukauśalyam āyatanakauśalyam,pratītyasamutpādakauśalyam, sthānāsthānakauśalyam,
[3]adho-bhūmīnām audārikatvam, uparibhūmīnāṁ śāntatvam / duḥkha-satyam,
samudayasatyam, nirodhasatyam, mārgasatyam / idamucyate jñeyaṁ vastu /"( Sh-ST p.
350, 02~08)
17
(B3)《聲聞地》「此所知事、或依教授教誡、或聽聞正法、為所依止，令三摩呬多
地作意現前，即於彼法、而起勝解；即於彼所知事而起勝解。彼於爾時、於所知
事、如現領受、勝解而轉。」(T30, no.1579 p. 427, b06~b10) "asyāsya jñeyavastuno
'vavādānuśāsanīṁ vāgamya, sad-dharmaśravaṇaṁ vā, tanniśrayeṇa samāhitabhūmikaṁ
manas-kāraṁ saṁmukhīkṛtya, tān eva dharmān adhimucyate tad evajñeyaṁ vastv
adhimucyate/ tasya tasmin samaye pratyakṣā-nubhāvikaivādhimokṣaḥ pravartate
jñeyavastuni/"( Sh-ST p. 350, 09~13)
18
(A2)《聲聞地》「彼雖於其本所知事、不能和合現前觀察；然與本事、相似而生，
於彼所緣、有彼相似唯智、唯見、唯正憶念。」(T30, no.1579 p. 428, b05~b07) "sa na
tad eva jñeyaṁ vastu samavahitaṁ saṁmukhībhūtaṁ paśyaty api tu
tatpratirūpakamasyotpadyate tatpratibhāsaṁ vā, jñāna-mātraṁ vā, darśana-mātraṁvā,
pratismṛta-mātraṁ vā yadālambanam"( Sh-ST p. 364, 07~10)
bhūmika), and the experience (anubhava) of the resolution (adhimokṣa) and taking
this thing into the heart (manaskāra), the resembling (anusadṛśa) of that entity to be
known is reflected to the mind (pratibhāsa). Therefore, it is called “the image of the
similarity of the entity to be known (jñeya-vastu-sabhāgaṁ pratibimbam, 所知事同
分影像)”.19
(B5) that pratitioner examines this, when he conceives the original entity to be
known, and makes assurance of the virtue and vice. it is called the reflected image
(pratibimba) accompanying predication (savikalpa).20

===========================================================
[2.2.3] Insight and Serenity
------------------------------------------------------------------------------------------------
• (A) Resembling (pratirūpa) meditative object:
(A3) That monk, practitioner of yoga, from time to time calms (saṁśamayati ~C1) his
mind, and from time to time makes an effort in higher wisdom and the truth-insight
(dharma-vipaśyanā ~B1).21
(A4) Thus Revata! a monk, practitioner of yoga, fastens his thought on the resembling
(pratirūpa) meditative object.22
• (C) Reflected image (pratibimba) devoid of predication (nirvikalpa):
(C1) What is the reflected image (pratibimba) devoid of predication (nirvikalpa)? This
practitioner having taken up this sign (nimitta) of the reflected image, he no longer
distinguishes, perceives, proves, thinks, or makes investigation. But on the meditative
object, by the state of concentration (samāhita-bhūmika) and the function (ākāra) of

19
(B4)《聲聞地》「雖彼所知事、非現領受和合現前；亦非所餘、彼種類物。然由三
摩呬多地、勝解領受、相似作意領受，彼所知事相似顯現。由此道理，名所知事同
分影像。」(T30, no.1579 p. 427, b10~b13) " na taj jñeyaṁvastu pratyakṣībhūtaṁ bhavati
samavahitaṁ saṁmukhībhūtaṁ/ na ca punar anyat tajjātīyaṁ dravyam / api tv
(...adhimokṣānubhavaḥ sa tādṛśo manaskārānubhavaḥ...) samāhitabhūmikaḥ, yena tasya
jñeyasya vastuno 'nusadṛśaṁ tad bhavati pratibhāsam / yena tad ucyate jñeyavastu-
sabhāgaṁ pratibimbam iti"( Sh-ST p. 350, 13~352, 05)
20
(B5)《聲聞地》「修觀行者、推求此故；於彼本性所知事中、觀察審定功德過失。
是名有分別影像。」(T30, no.1579 p. 427, b13~b15) "(...yad ayaṁ yogī...) santīr ayaṁs
tasmin prakṛte jñeye vastuni parīkṣye guṇadoṣāvadhāraṇaṁ karoti / idam ucyatesavikalpaṁ
pratibimbam"(YBh Sh-ST p. 352, 05~07)
21
(A3)《聲聞地》「又彼比丘、於時時間令心寂靜，於時時間依增上慧法毘鉢舍那、
勤修觀行。」(T30, no.1579 p. 428, b07~b09) "ayaṁ bhikṣur yogī yogācāraḥ (...kālena
kālaṁ cittaṁ saṁśamayati, kālena kālamadhiprajñe dharma-vipaśyanāyāṁ yogaṁ karoti
/"( Sh-ST p. 364, 10~12)
22
(A4)《聲聞地》「是名比丘勤修觀行、是瑜伽師、於相似緣安住其心。」(T30,
no.1579 p. 428, b09~b10) "evaṁ hi, sa revata bhikṣur yogī yogacāraḥ pratirūpa ālambane
cittam upanibadhnāti /"( Sh-ST p. 364, 12~14)
serenity (śamatha), he calms his mind.23
(C2) Namely, through the nine stages (navākārā) of the mental abiding (cittasthiti), he
causes the mind to abide just within, causes it to abide together, causes it to abide
down, causes it abide closely, restrains it, pacifies it, pacifies it fully, makes it single-
pointed, and thereby concentrates it.24
(C3) At that time, it so happens that the reflected image (pratibimba) devoid of
predication (nirvikalpa), and on that meditative object he causes the memory to
completely abide on that meditative object with undivided attention. He no longer
distinguishes, perceives, proves, thinks, or makes investigation.25
------------------------------------------------------------------------------------------------

Then, there are seven synonyms of (B) and (C) the reflected image (pratibimba,
影像,“gzugs brñan”), that are listed in the conclusion :
This reflected image is called the reflected image (pratibimba), [1]
the sign of the meditation (*samādhi-nimitta, tiṅ ṅe 'dzin gyi mtshan
ma), [2] the object of the scope of the meditation (*samādhi-gocara-
viṣaya, tiṅ ṅe 'dzin gyi spyod yul gyi yul), [3] the means of
meditation (*samādhi-upāya, tiṅ ṅe 'dzin gyi thabs), [4] the door of
the meditation (*samādhi-mukha, tiṅ ṅe 'dzin gyi sgo), [5] the
foundation of taking into one’s heart (*manaskāra-adhiṣṭhāna, yid la
byed pa’i rten), [6] the body of inner thought (*adhyātmavikalpa-

23
(C1)《聲聞地》「云何無分別影像？謂修觀行者、受取如是影像相已；不復觀察簡
擇、極簡擇、遍尋思、遍伺察。然即於此所緣影像、以奢摩他行、寂靜其心」(T30,
no.1579 p. 427, b15~b18) "nirvikalpaṁ pratibimbaṁ katamat / ihāyaṁ yogī pratibimbān
nimittam udgṛhya na punar vipaśyati, vicinoti, prativicinoti, parivitarkayati, parimīmāṁsām
āpadyate / api tu tad evālambanam(...amuktaḥ śamathākāreṇa...) tac cittaṁ śamayati /"( Sh-
ST p. 352, 10~13)
24
(C2)《聲聞地》「即是九種行相，令心安住。謂：令心內住、等住、安住、近住、
調伏、寂靜、最極寂靜、一趣、等持。」(T30, no. 1579, p. 427, b18-20) "yad uta
navākārayā cittasthityādhyātmam eva cittaṁ sthāpayati, saṁsthāpayati, avasthāpayati,
upasthāpayati, damayati, śamayati,vyupaśamayati, ekotīkaroti, samādhatte"( Sh-ST p. 352,
13~354, 03). cf. 《聲聞地》卷 30：「云何名為九種心住？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。如是名為九種心
住。」(T30, no. 1579, p. 450, c18-20) “Among those, what is fixation of mental substance
of nine kinds? Here the monk stops the mental substance just within, stops it together, stops
it down, stops it towards, restrains it, pacifies it, pacifies it apart, renders it continuous,
concentrates it.” Wayman (1961:108-109)
25
(C3)《聲聞地》「彼於爾時、成無分別影像所緣。即於如是所緣影像、一向一趣安
住其念；不復觀察簡擇、極簡擇、遍尋思、遍伺察。是名無分別影像。」(T30,
no.1579 p. 427, b20~b24) "tasya tasmin samaye(...nirvikalpaṁ tatpratibimbam ālambanaṁ
bhavati...) / yatrāsā ekāṁśenaikāgrāṁ smṛtim avasthāpayati tadālambanaṁ / no
tu(...vipaśyati, vicinoti, prativicinoti,...) parivitarkayati parimīmāṁsāmāpadyate /"( Sh-ST
p. 354, 03~07)
 kāya, naṅ du rnam par rtog pa'i lus), and [7] the lighted image
(*pratibhāsa, snaṅ brñan). Those should be understood as the
synonyms of the image of the similarity of the entity to be known
(jñeya-vastu-sabhāgasya pratibimbasya, 所知事同分影像).26

Therefore, in the Śravakabhūmi, the meaning of (A) the resembling (pratirūpa,

相似,“gzugs brñan”) is close to (B, C) the reflected image (pratibimba, 影像,
“gzugs brñan”), and synonyms are the sign, the object of the scope, the means, the
door of the meditation (*samādhi), the foundation of taking into one’s heart, the body
of inner thought, and the lighted image.

[2.3] Preliminary-work sign (parikamma-nimitta) in the Vim, Vism

Among these synonyms, the first synonym, the “sign” (*nimitta, mtshan ma) of
the meditation (*samādhi, tiṅ ṅe 'dzin) might be associated with the meditation
process as follows: (1)遍作(準備)相 the preliminary-work sign27 (parikamma-
nimitta), (2) the learning “sign”（取相,28 uggaha-nimitta29）, and (3) the counterpart
“sign”（彼分相30/似相, paṭibhāga-nimitta31）mentioned in the Vimuttimagga,

26
《聲聞地》「即此影像、亦名影像。亦名三摩地相；亦名三摩地所行境界；亦名三
摩地口；亦名三摩地門；亦名作意處；亦名內分別體；亦名光影。如是等類、當知
名為所知事同分影像、諸名差別。」(T30, no.1579 p. 427, b24~b28) " tac ca
pratibimbaṁ pratibimbam ity ucyate / (...[tiṅ ṅe 'dzin gyi mtshan ma daṅ / tiṅ ṅe 'dzin gyi
spyod yul gyi yul daṅ / tiṅ ṅe 'dzin gyi thabs daṅ / tiṅ ṅe 'dzin gyi sgo daṅ / yid la byed pa'i
rten daṅ / naṅ du rnam par rtog pa'i lus daṅ / snaṅ brñan źes kyaṅ bya ste]) / itīmāni tasya
jñeyavastusabhāgasya pratibimbasya paryāyanāmāni veditavyāni /"( Sh-ST p. 354, 08~13)
27
Vism(Ny) III. 116, fn. 33. The word “nimitta” in its technical sense is consistently rendered
here by the word “sign,” which corresponds very nearly if not exactly to most uses of it. It
is sometimes rendered by “mark” (which over-emphasizes the concrete), and by “image”
(which is not always intended). The three kinds, that is, the preliminary-work sign, learning
sign and counterpart sign, do not appear in the Piṭakas. There the use rather suggests
association of ideas as, for example, at M I 180, M I 119, A I 4, etc., than the more
definitely visualized “image” in some instances of the “counterpart sign” described in the
following chapters.
28
《解脫道論》卷 4〈行門品 8〉：「名『相』者有二種。謂：『取相』、『彼分
相』。云何名取相？若坐禪人以不散心，現觀曼陀羅，從曼陀羅起想，如於虛空所
見，或時遠，或時近；或時左，或時右，或時大，或時小；或時醜，或時好；或時
多，或時少；不以眼觀曼陀羅，以作意方便，取相起，是名『取相』。」(T32, no.
1648, p. 413, c19-24) 。
29
Vism(PTS) 125; Vism(HOS) II. 29-31.
30
《解脫道論》卷 4〈行門品 8〉：「從彼作多故，『彼分相』起。名『彼分相』
者，若作意時，隨心即現，非見曼陀羅後生心念，但作心、閉眼，如先所觀。若遠
作意，亦即遠見。若近、左、右、前、 後、內、外、上、下，亦復如是，隨心即
現，此謂『彼分相』。」(T32, no. 1648, p. 413, c24-29)
31
Vism(PTS) 125; Vism(HOS) II. 31.
Visuddhimagga, and Abhidhammatta-saṅgaha.32 Their explanation might also help us
to understand the meaning of the compound term "jñāna-mātra"(knowledge-only),
"darśana-mātra"(perception-only), and "pratismṛta-mātra"(recollection-pnly) related
to the resembling (pratirūpa, 相似) meditative object (ālambana) in the
Śravakabhūmi.
Among these, (1) the preliminary sign is the original object (forty meditative
objects)33 of concentration used during the preliminary stage of practice. According
to the Abhidhammatta-saṅgaha, the preliminary sign belong to the five sense-
perceptions.34

[2.4] Learning (uggaha) and Counterpart (paṭibhāga)-sign (nimitta)

in the Vim, Vism
Regarding (2) the learning sign, Vism (IV. 29-30) explains, “it should be adverted
to now with eyes open, now with eyes shut. And he should go on developing it in this
way a hundred times, a thousand times, and even more than that, until the learning
sign arises. When, while he is developing it in this way, it comes into focus as he
adverts with his eyes shut exactly as it does with his eyes open, then the learning sign
is said to have been produced.”35 Therefore, the learning sign can be of the kind of an
“acquired/visualized/ memorised” object of the inner consciousness, and does not rely
on the the five sense organs.
As for (3) the counterpart sign, Vism (IV.31) explains, “As he does so, the
hindrances eventually become suppressed, the defilements subside, the mind becomes
36
concentrated with access concentration, and the counterpart sign arises.”
Next, Vism (IV.31) mentions, “The difference between the earlier (2) learning
sign and (3) the counterpart sign is this. In the learning sign any fault in the kasiṇa is
apparent. But the counterpart sign appears as if breaking out from the learning sign,
and a hundred times, a thousand times more purified, like a looking-glass disk drawn
from its case, like a mother-of-pearl dish well washed, like the moon’s disk coming

32
Parikammanimittaṃ, uggahanimittaṃ, paṭibhāganimittañ cā ti tīṇi nimittāni ca veditabbāni.
“The three signs should be understood as: the preliminary sign, the learning sign, and the
counterpart sign.” Abhidh-s(E). p. 331.
33
Vism(Ny) III. 104.
34
Abhidh-s. p. 42, Abhidh-s(J) p. 283f., Mizuno(1978，923), Satō(1973，944f.)
35
Vism(Ny) IV. 29-30; Vism(C) 125; also cf. Satō (1973, 945f.).
36
Vism(Ny) (IV.31) “As he does so, the hindrances eventually become suppressed, the
defilements subside, the mind becomes concentrated with access concentration, and the
counterpart sign arises.”; Vism(C)126.
out from behind a cloud, like cranes against a thunder cloud.”37
And (3) the counterpart sign has neither colour nor shape, “for if it had, it would
be cognizable by the eye, gross, susceptible of comprehension and stamped with the
three characteristics (beginning with rise or impermanesce). But it is not like that. For
it is born only of perception in one who has obtained concentration, being a mere
mode of appearance. But as soon as it arises the hindrances are quite suppressed, the
defilements subside, and the mind becomes concentrated in access concentration.”38
Therefore, in the Śravakabhūmi, the expressions "jñāna-mātra", "darśana-mātra",
and "pratismṛta- mātra" — the explanation of terms relating to (A) the resembling
(pratirūpa, 相似, “gzugs brñan”) or (B. C) the reflected image (pratibimba, 影像,
“gzugs brñan”) — are used to explain that the object of meditation is a kind of very
“purified” object of inner consciousness (counterpart sign), different from the original
object perceived by the five sense organs (preliminary-work sign) or the
“acquired/visualized/ memorised” object of inner consciousness (learning sign). This
point may be proved by comparison and examination of terms such as "paṭibhāga-
nimitta" (counterpart sign) found in the Visuddhimagga, Vimuttimagga and
Abhidhammatta-saṅgaha in the Theravāda tradition.

[2.5] By going beyond (atikramya) or Extension (vaḍḍhanā)

In the Śravakabhūmi, the universal (vyāpy) meditative object is of four kinds: (1)
the image accompanying predication (savikalpa-pratibimba), (2) the image devoid of
predication (nirvikalpa-pratibimba), (3) the limits of the entity (vastuparyantatā), of
two types: the phenomenal limit of the entity (yāvadbhāvikatā-vastuparyantatā), and
the noumenal limit of the entity (yathāvadbhāvikatā-vastuparyantatā), and (4) the
fulfillment of the requirement (kārya-pariniṣpatti). The third and fourth kinds are the
objects of calming (śamatha) and higher vision (vipaśyanā) combined.39
Among these, (1) the image accompanying predication and (2) the image devoid

37
Vism (IV.31)"tato sataguṇaṁ sahaguṇaṁ suparisuddhaṁ hutvā upaṭṭhāti. tañca kho neva
vaṇṇavantaṁ, na saṇṭhānavantaṁ, yadihi taṁ edisaṁ bhaveyya, cakkhu-viññeyyaṁ siyā
oḷārikaṃ sammasanūpagaṁ tilakkhaṇabbhāhataṁ. na pan'etaṁ tādisaṁ，kevalaṃ hi
samādhi lābhino upaṭthānākāramattaṁ: saññajametanti".
38
Vism(Ny) (IV.31) “But it has neither colour nor shape; for if it had, it would be cognizable
by the eye, gross, susceptible of comprehension [by insight—(see XX.2f.)] and stamped
with the three characteristics. But it is not like that. For it is born only of perception in one
who has obtained concentration, being a mere mode of appearance. But as soon as it arises
the hindrances are quite suppressed, the defilements subside, and the mind becomes
concentrated in access concentration.”; Vism(C)126.
39
Wayman (1961, p. 86)
of predication are introduced in [2.2] “Resembling (pratirūpa) meditative object: the
image of the similarity of the entity to be known (jñeya-vastu-sabhāgaṁ pratibimbam,
所知事同分影像)” above, with the comparison between the meaning of (A) the
resembling (pratirūpa, 相似) and (B, C) the reflected image (pratibimba, 影像).
As for (3) the limits of the entity (vastuparyantatā), there are two types: the
phenomenal limit of the entity (yāvadbhāvikatā-vastuparyantatā); and the noumenal
limit of the entity (yathāvadbhāvikatā-vastuparyantatā)
The last one, (4) the fulfillment of the requirement (kārya-pariniṣpatti), is
described in the Śravakabhūmi as “by going beyond” (atikramya, 超越) the reflected
image (pratibimba, 影像) in order to awaken the direct (pratyakṣa) insight and
knowledge (jñāna-darśana) devoid of predication (nirvikalpa) on the entity to be
known (jñeya-vastu). When a practitioner attains the fulfillment of the requirement
(kārya-pariniṣpatti), the meditative object in fruitional stage, so that the meditator is
freed from badness/defilement (dauṣṭhulya), and the basis-of-personal-existence
(āśraya, i.e. the body, or body-and-mind) was transmuted (parivarttate) at the time of
40
attaining the four dhyānas and the four concentrations on the formless realms.
In constrast with “by going beyond” (atikramya, 超越) the reflected image
(pratibimba, 影像) in the Śravakabhūmi as mentioned above, Vism (IV.31) says: “…
the mind becomes concentrated with access concentration (upacāra-samādhi), and the
counterpart sign (paṭibhāga-nimitta) arises.”
Next, Vism (IV.126) describes the practice of the extension of the the counterpart

40
《聲聞地》「云何所作成辦(kārya-pariniṣpatti)？謂修觀行者，於奢摩他、毘鉢舍
那，若修、若習、若多修習為因緣故，諸緣影像(pratibimba-ālambana)所有作意，皆
得圓滿(paripūryate)。此圓滿故，便得轉依(āśrayaḥ parivarttate)；一切麁重
(dauṣṭhulyāni)，悉皆息滅(pratipraśrabhyante)，得轉依故(āśrayaḥ parivṛtti)，超過影像
(pratibimbam atikramya)，即於所知事，有無分別、現量智見生(nirvikalpaṁ
pratyakṣaṁ jñānadarśanam utpadyate)。入初靜慮者，得初靜慮時，於初靜慮所行境
界。入第二、第三、第四靜慮者，得第二、第三、第四靜慮時，於第二、第三、第
四靜慮、所行境界。入空無邊處、識無邊處、無所有處、非想非非想處者，得彼定
時，即於彼定所行境界，如是名為所作成辦。」(T30, no. 1579, p. 427, c8-19; ŚrBh
196, l2ff.; Tp 92a1ff.; Td 76a7ff.) "tatra kāryapariniṣpattiḥ katamā / yo 'sya yogina
āsevanānvayād bhāvanānvayād bahulīkārānvayāc chamatha-vipaśyanāyāḥ
(...pratibimbālambano manaskāraḥ sa paripūryate/ tatparipūryāś...) cāśrayaḥ parivartate /
sarvadauṣṭhulyāni ca pratipraśrabhyante / āśrayaparivṝtteś ca pratibimbam atikramya
tasminn eva jñeye vastuni nirvikalpaṁ pratyakṣaṁ jñānadarśanam utpadyate /
prathamadhyānasamāpattuḥ prathamadhyānalābhinaḥ prathamadhyānagocare,
dvitīyatṛtīyacaturthadhyānasamāpattuś (...caturthadhyānalābhinaś caturhadhyānagocara...)
ākāśānantyāyatana-vijñānānantyāyatanākiñcanyāyatana-naivasaṁjñā-nāsaṁjñāyatana-
samāpattus tallābhinas tadgocare / iyam ucyate kāryapari-niṣpattiḥ /"( Sh-ST p. 356,
15~358, 07)
sign (nimitta-vaḍḍhanā)41 in the following way: “So if he wants to remain long in the
jhāna, he must enter upon it after [first] purifying his mind from obstructive states. In
order to perfect the development of consciousness he should in addition extend
(vaḍḍhetabbaṃ) the counterpart sign (paṭibhāga-nimitta) accordingly as acquired.
Now, there are two planes for extension, namely, access (upacāraṃ) and absorption
(appanaṃ), for it is possible to extend it on reaching access and on reaching
absorption. But the extending should be done consistently in one [or the other], which
is why it was said he should additionally extend the counterpart sign accordingly as
acquired.”42
However, according to the passage “(5) As to extension and non-extension
(vaḍḍhanāvaḍḍhanato ti)” in the Vism (III.109), only the ten kasiṇas among these forty
meditation subjects need be extended. For it is within just so much space as one is
intent upon with the kasiṇa that one can hear sounds with the divine ear element, see
visible objects with the divine eye, and know the minds of other beings with the
mind.”43
Therefore, during the development of the meditation, for different purposes, the
counterpart sign (paṭibhāga-nimitta, 似相) or the reflected image (pratibimba, 影像)
will be extended or gone beyond.

41
Visuddhimagga-mahāṭīkā I. 5. 99. Chiddasadisameva hotīti yehi bhittipariyantādīhi
paricchinnaṃ, taṃ chiddaṃ, taṃsadisaṃ, tenavākārena uggahanimittaṃ upaṭṭhātīti attho.
‘‘Vaḍḍhiyamānampi na vaḍḍhatī’’ti uggahanimittassa avaḍḍhanīyataṃ dassetuṃ vuttaṃ.
Sabbampi hi uggahanimittaṃ vaḍḍhiyamānaṃ na vaḍḍhatiyeva. Satipi ca
vaḍḍhetukāmatāyaṃ vaḍḍhanā na sambhavati bhāvanāya paridubbalattā. Bhāvanāvasena hi
nimittavaḍḍhanā. Paṭibhāganimittaṃ pana tasmiṃ uppanne bhāvanā thirāti katvā
‘‘vaḍḍhiyamānaṃ vaḍḍhatī’’ti vuttaṃ.(www.tipitaka.org/romn/cscd/e0103n.att5.xml)
42
Vism IV. 126 “Tasmā ciraṭṭhitikāmena paribandhakadhamme visodhetvā jhānaṃ
samāpajjitabbaṃ. Cittabhāvanāvepullatthañ ca yathāladdhaṃ paṭibhāganimittaṃ
vaḍḍhetabbaṃ. Tassa dve vaḍḍhanābhūmiyo upacāraṃ vā appanaṃ vā. Upacāraṃ patvā pi
hi taṃ vaḍḍhetuṃ vaṭṭati appanaṃ patvā pi. Ekasmiṃ pana ṭhāne avassaṃ vaḍḍhetabbaṃ.
Tena vuttaṃ ‘‘yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba’’nti. Vism(Ny) IV. 126 “In
order to perfect the development of consciousness he should besides extend the counterpart
sign according as acquired. Now, there are two planes for extension, namely, access and
absorption; for it is possible to extend it on reaching access and on reaching absorption. But
the extending should be done consistently in one [or the other], which is why it was said he
should besides extend the counterpart sign according as acquired.”; Vism(C) p. 152.
43
Vism(Ny) III. 109 “5. As to extension and non-extension: only the ten kasióas among these
forty meditation subjects need be extended. For it is within just so much space as one is
intent upon with the kasióa that one can hear sounds with the divine ear element, see visible
objects with the divine eye, and know the minds of other beings with the mind.”; Vism(C)
p. 113.
[2.6] “ñāṇa-matta, paṭissati-matta” in the Satipaṭṭhāna sutta.
The following table summarises these topics of the meditation process:
Table 4: The the meditation process in the Śrbh and Vim, Vism
Śravakabhūmi Vim, Vism

[2.1] Corresponding (anurūpa, 相稱) meditative object: [2.3] Preliminary-work sign

the entity to be known (jñeyaṁ vastu, 所知事): (parikamma-nimitta): the

• the five purifications of action (carita-viśodhana, 淨行) original object (forty

• the five skills (kauśalya, 善巧) meditative objects) perceived
• the purification of defilement (kleśa-viśodhana, 淨惑)
by the five sense organs.

[2.2] Resembling (pratirūpa) meditative object: the image [2.4]

of the similarity of the entity to be known (jñeya-vastu- • Learning sign (uggaha-

sabhāgaṁ pratibimbam, 所知事同分影像): nimitta): the “the
“acquired/visualized/
[2.2.1] By the state of concentration (samāhita-bhūmika)
memorised” object of
to fix in mind (manaskāra) and resolve (adhimucyate)
inner consciousness.
[2.2.2] resembling (pratirūpa) part arises, "jñāna-mātra" • Counterpart sign
（knowledge-only）, "darśana-mātra"（perception- (paṭibhāga-nimitta): the
only）, and "pratismṛta-mātra"（recollection-only） very “purified” object of

[2.2.3] Insight and Serenity inner consciousness.

[2.5] By going beyond (atikramya) the image (pratibimba) or Extention (vaḍḍhanā) of the

sign (nimitta)

Among these, the meaning of knowledge-only (jñāna-mātra) or perception-only

(darśana-mātra) or continuous mindfulness-only (pratismṛta-mātra) in [2.2.2], which
says: “Although that very entity to be known is not present to directly observe in front
of him (saṁmukhī-bhūta), but its resembling (pratirūpa) part arises, and that
meditative object is its appearing to the mind (tat-pratibhāsa)”. This will be related to
[2.4] the counterpart sign (paṭibhāga-nimitta), the very “purified” object of inner
consciousness.
These three compounds terms with “-mātra”（唯）in the Śravakabhūmi can be
the equivalent term for “ñāṇa-matta and paṭissati-matta”(bare knowledge and
continuous mindfulness) in the third aspect (among four key aspects) of the refrain44

44
This is repeated thirteen times in the Satipaṭṭhāna sutta. Cf. Anālayo(2003: 17) Fig. 1.1
(Structure of the Satipaṭṭhāna Sutta). The role of the “repeated” of the “refrain” may be
section (shown below and ub Table 4) in the Satipaṭṭhāna sutta.
“In this way, in regard to the body (1) he abides contemplating the
body internally, or he abides contemplating the body externally, or he
abides contemplating the body both internally and externally. Or, (2)
he abides contemplating the nature of arising in the body, or he
abides contemplating the nature of passing away in the body, or he
abides contemplating the nature of both arising and passing away in
the body. Or, (3) mindfulness that ‘there is a body’ is established in
him to the extent necessary for bare knowledge and continuous
mindfulness. And (4) he abides independently, not clinging to
anything in the world.45

Table 5: The refrain section (four key aspects) in the Satipaṭṭhāna sutta
Satipaṭṭhāna sutta Eglish translation Chinese translation

1 ajjhatta, bahiddhā, ajjhatta- internal, external, both 內、外、俱

bahiddhā

2 samudaya-dhamma, vaya- the nature of arising, passing 生法、滅法、生滅法

dhamma, samudaya-vaya- away, both

dhamma

3 ñāṇamattāya paṭissatimattāya bare knowledge and 只是(matta)為了「正知

continuous mindfulness46 與持續性正念」之故。

4 anissito ca viharati, na ca kiñci he abides independent, not 無所依而住，不再貪著

loke upādiyati clinging to anything in the 世間之任何事物。

world.

similar with the aforesaid ([2.2]) “universal” meditative objects (vyāpy ālambanaṃ) in the
Śravakabhūmi.
45
Anālayo (2003) Chapter V. THE SATIPAṬṬHĀNA “REFRAIN”, numbers (1)~(4) added
to highlight the component part of the refrain. Also Anālayo (2014: 85): “The third of the
three alternative modes of practice in the refrain speaks of just being mindful for the sake
of knowing and awareness. This points to being just aware of the body, feelings, mental
states, or dharmas. The third part of the refrain clearly shows that there is a place for some
form of bare awareness within the Satipaṭṭhāna-sutta's scheme, even though individual
exercises like the contemplation of the anatomical parts involve an element of evaluation.
Notably, this third mode of practice is the only part in the refrain where mindfulness, sati,
is explicitly mentioned.”
46
Anālayo (2003:18, 112, 268) “merely for the sake of [developing bare] knowledge and
continuous mindfulness.”
 From the viewpoint of the meditation process, we also can conclude that the
aforesaid (4) (the fulfillment of the requirement, … so that the meditator is freed from
badness/defilement, and the basis-of-personal-existence is transmuted …”) in the
Śravakabhūmi serves the same purpose --“liberation (vimukti)” --as the fourth key
aspect, “he abides independent, not clinging to anything in the world”, of the refrain
section in the Satipaṭṭhāna sutta.

3. “nāma-mātra, vijñapti-mātra” in the MSA

The Mahāyānasūtrālāṃkāra (MSA)47shows considerable similarity in

arrangement and content to the Bodhisattvabhūmi, the fifteenth stage in the
Yogācārabhūmi.48

[3.1] “Internal, external, two together” objectives (11. 5ab)

The topic of the section (k. 5-7) in the chapter 11 of the MSA is the attainment of
the [meditative]49 object (ālambanalābha).50 The first verse (k. 5) discusses “internal,
external, two together” objectives in the following way:
ālambanaṃ mato dharmaḥ ādhyātmaṃ bāhyakaṃ dvayam51| 5ab ||52
【ThM】The objectives are accepted as the Dharma (itself), the internal, the external,
and the two together.

The first section (11. 5Cm. ab.1)53of the commentary (11. 5Cm. ab) of this verse
(11.5ab) is explained below:
dharma ālambanaṃ yo deśitaḥ / kāyādikaṃ cādhyātmikaṃ bāhyam

47
It was translated into Chinese under the title《大乘莊嚴經論》(T31, no. 1604) by
Prabhākaramitra (波羅頗迦羅蜜多羅/波頗/PrM, A.D. 565-633) during 630-632.
48
Lévi, Sylvain(1911) Introduction pp. 10-11. Ui(1958: 43-81). etc.
49
if we refer aforesaid [2.1] Corresponding (anurūpa, 相稱) meditative object (ālambana)
and [2.2] Resembling (pratirūpa) meditative object (ālambana).
50
The textual organization is according to mDo sde rgyan gyi don bsdus pa
(Sūtrālaṁkārapiṇḍārtha, De. No. 4031), Nozawa (1938: 138-140).
51
Lévi(1907) 55. 12 noted there was a damage from end of (K 5 ab) to the first line of
commetary part. NG(2007) 32 n.(1) noted “edited from the manuscript L., A., B., Ns., Nc.”
and the screentone is applied for this part in this paper.
52
【波頗/PrM】佛説所縁法，應知内外倶。
53
“Cm” refers the Commentary.
 ādhyātmikabāhyañ ca|54
【ThM】The teaching as objective has already been explained (above). "The
internal" refers to the body, and so forth (the six sense-faculties). "The external"
(refers to the six objects), and “The internal-external”.55
【NG】「対象」とは[1]かの說明された所の「法」であり、また[2]「內なる」
56
と[3]「外なる」57と[3]俱なる(「二なる」)との身体等である。

Again, the description of “internal, external, two together” objectives in the

MSA might be related to first key aspect “internal, external, both” of the refrain
section in the Satipaṭṭhāna sutta. Anālayo (2003: 94-95) remarks that: “But the
significance of “internal, external, both” is not further explained in the Satipaṭṭhāna
sutta. The Abhidhamma and the commentaries associate internal with the personal
and external with corresponding phenomena in other human beings. Modern
meditation teachers have proposed several alternative interpretations.” Bodhi (2015:
262) also say: “The first states that the meditator contemplates the object internally
(within his or her own experience), externally (reflectively considering it as occurring
within the experience of others), and both; this ensures that one obtains a
comprehensive and balanced view of the object.”
Therefore, compared with the meaning of “internal (personal/self), external
(other), two together” objectives in the Satipaṭṭhāna sutta and the Abhidhamma with
the commentaries, MSA and its commentaries (Vṛtti or Ṭīkā) explain as the following
comparison Table 5, that is “internal (the six sense-faculties), external (the six
objects)”.
Table 6: Comparison of the meaning of “internal, external, two together”
objectives in the Satipaṭṭhāna sutta, its Cm. and the first meaning of MSA etc.
Satipaṭṭhāna [1] ajjhatta [2] bahiddhā [3] ajjhatta-bahiddhā

sutta

54
Lévi(1907) 55. 14 incomplete, complemented from NG(2007) 31. 【波頗/PrM】釋曰：
佛說所緣法，應知內外俱者。佛說一切所緣法有三種：（一）內、（二）外、
（三）俱。
55
【ThM】did not translate “ādhyātmikabāhyañ ca” (and “internal-external”).
56
Nagao(2007:33) n.3 Vṛtti. : “internal is five aggregates, the eye …. and mental [six] sense-
faculties (the cognizer) ”; Ṭīkā: “the eye and mental [six] sense-faculties (the cognizer)”
57
Nagao(2007:33) n.4 Vṛtti. : “external is the visible form….. and locus of concepts [six]
objects (the cognized) ”.
 Abhidhamma the personal other human beings comprehensive and

and the balanced view of the object

commentaries

MSA 5ab [1] adhyātma [2]bāhyaka [3] dvaya

MSA [1] kāyādikaṃ [2] bāhya [3] ādhyātmikabāhya

5Cm.ab1 (the cādhyātmika

first

meaning)

【ThM】, "The internal" refers to "The external" “both” are the body
【NG】Vṛtti the body, and so forth (refers to the six etc.(five aggregates,

(the six sense-faculties) objects) internal) and the six objects

(external).

[3.2] “Cognizer (grāhaka), Cognized (grāhya), Suchness (tathatā)”

(11. 5Cm.ab.2)

Next, the second section (11. 5Cm. ab.2) of the commentary (11. 5Cm. ab) on
this verse (11.5ab) continues to explain:
tatra grāhakabhūtaṃ kāyādikam ādhyātmikaṃ grāhyabhūtaṃ bāhyaṃ
tayor eva tathatā dvayaṃ58|
【ThM】Concerning that, the body as cognizer is internal and the cognized is the
external. "Both" refers to the suchness of cognizer and cognized.
The second kind of explanation for “internal, external, two together” in the MSA
is respectively “cognizer (grāhaka), cognized (grāhya), suchness (tathatā)”, as the
following comparison in Table 6:
Table 7: Comparison of the meaning of “internal, external, two together”
objectives in the Satipaṭṭhāna sutta, its Cm. and first, second meanings of MSA etc.
Satipaṭṭhāna [1] ajjhatta [2] bahiddhā [3] ajjhatta-bahiddhā

sutta

58
Ed. tathatādvayaṃ, read tathatā dvayaṃ (L.) (Nagao2 p.32) 【波頗/PrM】[1]彼能取自性
身等為內。[2]所取自性身等為外。[3]合二自性為俱。
 Abhidhamma the personal other human beings comprehensive and

and the balanced view of the object

commentaries

MSA 5ab [1] adhyātma [2]bāhyaka [3] dvaya

MSA 5Cm.ab [1] kāyādikaṃ [2] bāhya [3] ādhyātmikabāhya

1 (the first cādhyātmika

meaning)

【ThM】, "The internal" refers to "The external" “both” are the body
【NG】Vṛtti the body, and so forth (refers to the six etc.(five aggregates,

(the six sense-faculties) objects) internal) and the six objects

(external).

MSA 5Cm.ab [1] grāhakabhūta [2] grāhyabhūta [3] tayor eva tathatā

2 (the second

meaning)

【ThM】, "The internal" refers to "The external" refers “both” refers to the
【NG】Vṛtti cognizer to the cognized suchness of cognizer and

cognized

[3.3] “Two together” objectives (11. 5cd)

Next, MSA 11. 5 cd further explains “two together” objectives, i.e. “tayor eva
tathatā dvayaṃ” (MSA 11. 5b) in the following way:
lābho dvayor dvayārthena59 dvayoś cānupalambhataḥ || 5cd ||60
【ThM】The two are discovered through two realities, and (their suchness is
realized) through nonapprehension of their duality.61

59
The translation of “lābho dvayor dvayārthena” is 【NG】“二つのものが得られるの
は二つの意味による”,【ThM】“The two are discovered through two realities”, But
【波頗/PrM】「得二無二義」is「無二義」(The two are discovered through non-
duality) or「無有二義」（Cm, there is no duality）；袴谷憲昭 (1993) the Japanese
translation of【波頗/PrM】is「二の無二の義を得」( to attain the non-duality of the
two realities)。
60
Lévi(1907) 55. 14 incomplete, complemented from NG(2007) 31.【波頗/PrM】得二無二
義，二亦不可得。【HM】以二義得二，又以二不可得故。
61
Thurman(2004: 116) n.21: dBal mang, 75b3ff, explains this verse and its context most
helpfully: "In the second there are two, investigation of discovery of objective object,
 The relationship between verse (MSA 11. 5b) and verse (MSA 11. 5cd) is shown in
Table 7 below:

Table 8: Relationship between verse (11. 5b) and the verse (11. 5cd)
MSA [3] tayor eva tathatā dvayaṃ (MSA 11. 5b)

lābho dvayor dvayārthena (11. 5c) dvayoś cānupalambhataḥ(11. 5d)

【ThM】 The two are discovered through two and (their suchness is realized) through nonapprehension of their
realities【以二真實，發現二】 duality. 【又（彼等本質是）以二分之不認取故。】

[3.3.1] “Emptiness of “external=the cognized (grāhya)à internal=the cognizer

(grāhaka)” (MSA 11. 5Cm.c)
The verse “lābho dvayor dvayārthena “(11. 5c), MSA 11. 5 Cm further explains
according to the following contemplative process:
tatra dvayor ādhyātmikabāhyayor ālambanayor dvayārthena lābho
yathākramaṃ | yadi grāhyārthād grāhakārtham abhinnaṃ paśyati
grāhakārthāc ca grāhyārthaṃ /62(11. 5Cm. c)
【ThM】Both internal and external objects are discovered through two realities; ①
when one sees that the cognizer is not different from the cognized, and ② the

and investigation of discovery of subjective subject. First, consider that objective: it is

threefold or fourfold; on the preparation path it is the teaching in three baskets, on the
application path it consists of the inner things of the body, etc., and the outer things such
as form, and on the insight path the two such- nesses of inner and outer things — these
are the bases for eliminating reifications or the objectives.

The discovery of the objective in teaching is explained later. Consider the two objectives,
inner and outer: there is a process of discovering them; because they are discovered by
the force of discovering the realities of them both.

Consider the two meanings of suchness: there is a process of discovering them; on the
application path, first one sees many apprehended objects as distinct from the
subjectivity, and then one sees those apprehended objects as not different from the
subjectivity — in short, they are discovered by the process of not perceiving any
substantial subject-object dichotomy."
62
A daṇḍa is inserted here, deleting a daṇḍa between “yathākramaṃ” and “yadi” on the
previous line (Ns.). (Nagao 2 ) 【波頗/PrM】得二無二義，二亦不可得者。於此內
外二緣，如其次第，得無二義。問：云何得？答：①若所取義與能取義無別觀。
②若能取義與所取義無別觀。【HM】此中，內外之「俱」所緣(ālambana)依次
(yathākramaṃ)以二義獲得：①若見「能取義」(grāhakārtha)不異（abhinnaṃ）「所
取義」(grāhyārtha)，②又見「所取義」不異「能取義」。
cognized is not different from the cognizer, respectively.63

Table 9: “Emptiness of “external=the cognized (grāhya)à internal=the cognizer

(grāhaka)” (MSA 11. 5Cm.c)
MSA [3] tayor eva tathatā dvayaṃ (MSA 11. 5b)

lābho dvayor dvayārthena (11. 5c)

tatra dvayor ādhyātmikabāhyayor dvayārthena【以二義】

ālambanayor dvayārthena lābho

[1] grāhakabhūtaṃ kāyādikam [2] grāhyabhūtaṃ bāhyaṃ
yathākramaṃ |
ādhyātmikaṃ

①yadi grāhyārthād ②grāhakārthāc ca grāhyārthaṃ /

grāhakārtham abhinnaṃ paśyati

ThM Both internal and external objects ① when one sees that the and ② the cognized is not

are discovered through two cognizer is not different from different from the cognizer,
realities【以二真實(dvayārthena) the cognized【①當見「能認 respectively【當見「所認知

發現內且外之所緣】; 知者」 (grāhakārtha)不異「所 者」(grāhyārtha)不異「能認知

認知者」】 者」】

The “yathākramaṃ”(according to order) is ① when one sees that the cognizer

is not different from the cognized, he realizes the emptiness of the cognizer (grāhaka
= internal) à ② when one sees the cognized is not different from the cognizer, he
realizes the emptiness emptiness of “the cognized” (grāhya = external)”, and this
order is consistent with the order of the comtemplation of “internal (self)àexternal
(other)” in the Satipaṭṭhāna sutta.
But Nagao (2007: 33) n.5 and Thurman (2004: 137)64 have noted:
“in the third degree (kṣānti, the state of Tolerance) of the four kinds
of aid to the penetrative insight (nirvedhabhāgīya, also explained in
the MSA14. 23-26) is realization that the "external world" does not

63
【NG】その場合「二なる」內と外との対象が「得られる」のは、順次「二つの意
味による」 ―①もし把握せられるもの以外に把握するものが別にあるのではない
と見る、②また把握するもの以外に把握せられるものが別にあるのではないと見
るならば、である。
64
Thurman ( 2004:137) n. 74. noted the topic “the investigation of the tolerance of the
nonpro-duction of things (anutpattidharma-kṣānti) in MSA11.52, also explained in the
MSA14. 23-26. MSA14. 26：“tato grāhakavikṣepo kevalo ’syāvaśiṣyati/ ānantarya-
samādhṃ ca spṛśaty āśu tadā punaḥ”
 exist apart from the mind (the cognizer, grāhaka = “internal”). This
results in the overcoming of the distraction of objectivity (grāhya-
vikṣepa) but the distraction of subjectivity (grāhaka-vikṣepa) remains.
Then the practioner will quickly experience unobstructed meditative
concentration (ānantarya-samādhi). This is the fourth degree
(laukikāgra-dharma, the state of World-triumph). And it is
unobstructed because the distraction of subjectivity is abandoned
immediately afterwards; and so the states of Heat (uṣma) and so on
should be recognized (grāhya = external) in their due order (MSA14.
27).65
Although Nagao (2007:33) noted: the order of MSA 11. 5Cm.c ① “when one
sees that the cognizer (grāhaka = internal) is not different from the cognized” à ②
“when one sees the cognized (grāhya = external) is not different from the cognizer” is
opposite to the due order (yathākramaṃ) of the Yogācāra school (e.g. MSA14. 23-
27),66 that is ① “emptiness of “external=the cognized (grāhya) in the state of
tolerance (kṣānti)” à ② “emptiness of internal=the cognizer (grāhaka) in the state
of the world-triumph (laukikāgra-dharma)”, but Nagao (2007:33) did not explain the
reason for this inversion of sequence.
If we take into consideration the order of the comtemplation of “internal
(self)àexternal (other)” in the Satipaṭṭhāna sutta, then one of the reasons might be
that MSA 11. 5Cm.c follows the same order. And we also can understand why the
Chinese translation of MSA 11. 5Cm.c does not follow the order fo MSA Sanskrit
version, but it follows the due order of the Yogācāra school, that is ② “when one
sees the cognized (grāhya = external) is not different from the cognizer”à ① “when
one sees that the cognizer (grāhaka = internal) is not different from the cognized.67

[3.3.2] “the non-apprehension of either” (11. 5Cm. d)

Then as regards the verse “dvayoś cānupalambhataḥ” (11. 5d), MSA 11. 5 Cm

65
MSA14. 27 :“yato grāhyavikṣepo hīyate tadanantaraṃ/ jñeyāny uṣmagatādīni etāni hi
yathākramaṃ”
66
《攝大乘論釋》T31, no. 1598, p. 416, c29-p. 417, b11；T31, no. 1597, p. 352, c6-p. 353,
a13;《中邊分別論》卷 2(T31, no. 1599, p. 458, c13-p. 459, a1); 《成唯識論》卷 9
（T31, no. 1585, p. 49, a25-b4; b4-b28）
67
《大乘莊嚴經論》卷 4〈述求品 12〉「②若所取(grāhya = “external”)義與能取義無別
觀。①若能取(grāhaka = “internal”)義與所取義無別觀」(T31, no. 1604, p. 610, b10-
12)。
further explains it as follows, and it is also shown in the Table 9:
dvayasya punaḥ samastasyādhyātmikabāhyālambanasya tathatāyā
lābhas tayor eva dvayor anupalambhād veditavyaḥ |(11. 5Cm. d)68
【HM】Then, the acquisition of suchness of all internal and external objects is
comprehended by the non-apprehension of either (as substantially distinct).69

Table 10: “the non-apprehension of either” (11. 5Cm.d)

MSA [3] tayor eva tathatā dvayaṃ (MSA 11. 5b)

dvayoś cānupalambhataḥ (11. 5d)

dvayasya punaḥ samastasyādhyātmikabāhyālambanasya tathatāyā lābhas tayor eva dvayor anupalambhād

veditavyaḥ

ThM Then, the reality of all internal and external objects is realized through the non-apprehension of either (as
substantially distinct) 【然後，以二者（作為實體性分別）之不認取，體悟內且外所緣之真實】

And the state of “dvayoś cānupalambhataḥ (the non-apprehension of either)” (11.

5d) is mentioned in the commentary“dvayānupalambhād yathoktaṃ
dvayānupalambalābhe70 (since there is no apprehension of duality — as has been said
in connection with the discovery of the dual object in the non-apprehension of
duality)71 on the next verse (11.6).

[3.4] “dvayānupalambalābhe” (11.5) ~“nāmni sthānāc ca

cetasaḥ”(11. 6-7ab)
The topic of the next one-and-a-half verses (k. 6-7ab) is teaching (dharma) as the
[meditative] objective is discovered (ālambanalābha) by the three wisdoms, born of
learning, reflection, and meditation, respectively.
manojalpair yathoktārthaprasannasya pradhāraṇāt |

68
【波頗/PrM】復次，合二為一。由於內外二緣，得如如故。如是彼二無有二義，則
此二緣亦不可得。【HM】復次，應知：二(dvaya)合一(samasta)內外所緣真如之獲
得，由彼二（能取、所取）不可得故。
69
【ThM】Then, the reality of all internal and external objects is realized through the non-
apprehension of either (as substantially distinct)【NG】更に、二つが合して內であり且
つ外である対象の如性が獲得されるのは、正にそれら(把握するものと把握される
ものとの)「二つは(菩薩によっては)認得せられない」 からである、と知るべきで
ある。Nagao(2007:34) n.6: “the non-apprehension of either”…… if the Bodhisattva
attains the first stage, realises the pervasiveness of dharma-realm, the non-apprehension of
either internal or external objects, this is the acquisition of suchness.”
70
L évi(1907) 56. 8-9; NG(2007) 34.
71
Thurman ( 2004:117)
 arthakhyānasya jalpāc ca nāmni sthānāc ca cetasaḥ || 6 ||
dharmālambanalābhaḥ syāt tribhir jñānaiḥ śrutādibhiḥ ||7ab||72
【ThM】The teaching as objective is discovered by the three wisdoms, (born of)
learning, (reflection, and meditation, respectively,) when one with faith focuses on its
stated meaning (learned) through mental verbalization, when one recognizes the fact
that its objective appearance is because of mental verbalization, and when one fixes
the mind itself (exclusively) upon the nominal (life systems).73

The commentary (11. 6Cm) on the third wisdom (born of meditation) reads as
follows:
yadi manojalpād evāyam arthaḥ khyātīti paśyati nānyan manojalpād
yathoktaṃ dvayālambanalābhe | cittasya nāmni sthānāt
bhāvanāmayena jñānena tallābho veditavyo dvayānupalambhād
yathoktaṃ dvayānupalambalābhe74 |
【ThM】When one sees that objects appear solely from mental verbalization and that
there is nothing other than mental verbalization- comparable to what has been said in
connection with the discovery of the two objects (in the preceding verse, MSA11.5) -
that is, when one fixes the mind upon the nominal, the teaching as objective is
discovered through the wisdom born of meditation, since there is no (longer any)
apprehension of duality — as has been said in connection with the discovery of the
dual object in the non-apprehension of duality (in the preceding verse).
Concerning the meaning of “nāman” in the context “one fixes the mind upon the
nominal (life systems)” -- “nāmni sthānāc ca cetasaḥ” (in the verse) or “cittasya
nāmni sthānāt”(in the commentary)--, Hayashima (1981),75 Thurman (2004)76 and

72
【波頗/PrM】三縁得三智，淨持意言境；了別義光已，安心唯有名。
73
nominal (life systems) means life “aggregates” (skandha).
74
Ed.: yathoktaṃ dvayālambanalābhe, read yathoktaṃ dvayānupalambha-lābhe (T1., Tīkā.:
gñis mi dmigs pas rñed pa las ji skad bśad pa ltar). (Nagao2007: 35)
【波頗/PrM】釋曰：三緣謂如前說內、外、俱三境。三智謂聞、思、修三慧。由依三
緣能得三慧。問云何得？答：若於三緣，淨持意言境，即得聞慧。意言者，分別
也。淨者，信決定。持者，擇彼種。由此得聞慧。
若於三緣，了別義光已，即得思慧。謂知義及光，不異意言。由此得思慧。
若於三緣，安心唯有名，即得修慧。謂知義及光，但唯是名。由此得修慧。
如先所說二緣不可得，是故應知彼三緣者，是聞思修三慧依止。
75
《印度学仏教学研究》30, pp.48-53.
76
Thurman (2004：117. fn. 23)This interpretation of the process of generating the three
wisdoms is beautifully set forth by dBal Mang (76a). He quotes Sthiramati as glossing
nāmni as referring to the four mental systems, as in its usage in the nāmarūpa branch of
dependent origination.
Nagao (2007)77, according to SAVBh (the Sthiramati’s commentary on MSA), all
glossed “nāman” as referring to the four mental systems (aggregates), as in its usage
in the “nāmarūpa”, one of the branch of dependent origination.
Hayashima (1981) also examined the usage in different contexts (e.g. 3. k 6; 11.
k6, k17, k38, k39, k42, k48; 14. k23, k29) related to “one fixes the mind upon mental
systems (aggregates) in th MSA and other literature (e.g. mahāyāna-saṃgraha) of the
Yogācāra school. He pointed out that this state of “one fixes the mind upon mental
systems (aggregates)” is the path of seeing (first stage) of the development of a
bodhisattva, and he/she realizes the non-apprehension of both the cognized and the
cognizer, This is the acquisition of dharma-realm or suchness and the non-
discriminative knowledge.78
Finally, we will discuss the relationship between “one fixes the mind upon
mental systems (aggregates)/ the nominal” (nāmni sthānāc ca cetasaḥ, cittasya nāmni
sthānāt) and “nāma-mātra” (the nominal/name-only) and “vijñapti-
mātra”(information-only) in the following section.

[3.5] “nāma-mātram iti vijñapti-mātraṃ” (11. 48bc)

The tenth topic (k. 44-49) of the chapter 11 (dharmaparyeṣṭi, Investigation of the
Dharma) of the MSA is “the Investigation of the Liberation (vimukti)”, the term
“nāma-mātra” is mentioned in k. 48bc as below:
ādhāre saṃbhārād ādhāne sati hi nāmamātraṃ paśyan |
paśyati hi nāmamātraṃ tatpaśyaṃs tac ca naiva paśyati bhūyaḥ ||79
【ThM】When from (the gathering of) the stores, there are both base and product,
one sees name-only. In seeing name-only, there is seeing, and afterwards no more
seeing (even of that name-only).80
As regards “nāma-mātra” is mentioned in k. 48bc, the commentary explains it

77
「名とは受などの無色の〔四〕蘊をさす。主体．客体の二を見ずに，不可得の真如
に住するを，名に安住するというのである」(MSAV XI.6 comm., P. 181a2)。
78
早島理(1981:48)「MSA に代表される瑜伽行唯識学派の諸論書はこの伝統を継承し
つつ，さらに一 步踏みこんで，この四蕴の名こそが主客のニ執着を断滅した法
界．真如を表わすものであり，無分別の知とみなして，さらに菩薩道の見道に配
したのである。」
79
【波頗/PrM】能持所持聚，觀故唯有名；觀名不見名，無名得解脱。【HM】於聞
持(ādhāre)，從資糧故；於有所持(ādhāne)時，見唯名(nāmamātra)者見唯名，見彼
（唯名）者也再不見彼（唯名）。
80
【NG】支持せられると蓄積するとがあるとき、資材(の積み重ね)が有るによつて
(存在を)名のみ(言葉のみ)と見る者は、実に(物において)唯名(唯表象)と見るのであ
り、それを見る者はそれ以上にはそのことをも見ない。
according to the following contemplative process with reference the term “vijñapti-
mātra” as below:

…..nāma-mātraṃ paśyann ity abhilāpamātram artha-rahitaṃ| paśyati hi

nāma-mātram iti vijñapti-mātraṃ nāma arūpiṇaś catvāraḥ skandhā iti kṛtvā
tatpaśyaṃs tad api bhūyo naiva paśyaty arthabhāve tadvijñaptyadarśanād ity
ayam anupalambho vimuktiḥ81

【ThM】…."Seeing name-only" refers to (perception of) simple verbal expression

devoid of sense/object (artha)82. One truly sees name-only, that is, information-only,
since one says to oneself: "Name' is the four systems (aggregates) apart from form."
Having seen it, afterwards he does not see it anymore, that is, the object not existing,
he does not see its information. This absence of perception is liberation.83
Therefore, we might consider the contemplative process as consisting of the
below steps:
(1)“One truly sees name (four mental systems (aggregates): perception, conception,
volition, consciousness)-only” = “simple verbal expression devoid of object (artha)”,
(2) One truly sees “name-only(nāma-mātra)” = “information/consciousness-only
(vijñapti-mātra)”
(3) Having seen it, afterwards he does not see it anymore, that is (refer to [3.3.1]
“Emptiness of “external=the cognized (grāhya)àinternal=the cognizer (grāhaka),
MSA 11. 5Cm.c), the object (“external”=the cognized, grāhya) not existing, he does
not see its information/consciousness (“internal”=the cognizer, grāhaka). This absence
of perception is liberation.
This contemplative process of “One truly sees name (four mental systems
(aggregates): perception, conception, volition, consciousness)-only” toward liberation

81
【波頗/PrM】「觀故唯有名」者，但有言説無有義故。復次，「唯名」者，唯識
故。復次，「唯名」者，非色四陰故。「觀名不見名，無名得解脱」者，復次，觀
所觀名，復不見名，由義無體故，又不見識故，又不見非色四陰故。如是名亦不可
得，離有所得故，故名解脱。【HM】見「唯名」(nāma-mātra)者，唯言說(abhilāpa-
mātra)而無有境(artha-rahita)。故見「唯名」者，即是[見]「唯識」(vijñapti-mātra)；
「名」(nāma)即是非色(arūpin)四蘊（受、想、行、識）復次，見彼（唯名）者也再
不見彼（唯名），於境(artha)無體之時，不見彼識(vijñapti)故，此不可得
(anupalambha)即是解脫(vimukti)。
82
“artha-rahitaṃ” translated by 波頗/PrM as「無有義」; Thurman (2004:135): “devoid of
sense”, but Nagao(2007:106) translated “artha” as “対象物” (object) in this context.
83
Thurman (2004:135-6), Nagao(2007:106)：「…..「名のみと見る者は」とは、対象物
を捨離して言葉[名言、言說]のみと(見る)である。「実に唯名と見る」とは、唯だ
表象のみであると(見る)であって、非物質的な四蘊が名とせられるからである。
「それを見る者はそれ以上にはそのことをも見ない」とは、対象物が無であると
き、それの表象が見られることはないからである。以上のようにしてこの認得の
ないことが解脫である。
in the MSA may be similar with the third aspect “ñāṇa-matta and paṭissati-matta”(bare
knowledge and continuous mindfulness) and the the fourth key aspect (liberation) “he
abides independent, not clinging to anything in the world” of the refrain section in the
Satipaṭṭhāna sutta.

4. Conclusion: jñāna-mātra, nāma-mātra, vijñapti-mātra

As discussed [2.1~2, 6] above, from the passage related to description of the

resembling (pratirūpa, 相似) meditative object (ālambana, 所緣) in the
Śravakabhūmi, we find three compound terms with “-mātra”（唯）, i.e. knowledge-
only (jñāna-mātra) or perception-only (darśana-mātra) or continuous mindfulness-
only (pratismṛta-mātra), ane thes could be the equivalent term for “ñāṇa-matta and
paṭissati-matta”(bare knowledge and continuous mindfulness) in the third aspect of
the refrain section (table 4) in the Satipaṭṭhāna sutta.
In the [2.3~5], the meaning of the resembling (pratirūpa, 相似,“gzugs brñan”)
is close to the reflected image (pratibimba, 影像,“gzugs brñan”), and its first
synonym, the “sign” (*nimitta) of the meditation might in the Śravakabhūmi, they
may be associated to the meditation process: (1)遍作(準備)相 the preliminary-work
sign (parikamma-nimitta); (2) the learning “sign”（取相, uggaha-nimitta）; (3) the
counterpart “sign”（彼分相/似相, paṭibhāga-nimitta）mentioned in the
Vimuttimagga, Visuddhimagga, and Abhidhammatta-saṅgaha. Their explanation
might also help us to understand the meaning of the three compounds terms with “-
mātra” related to the resembling meditative object in the Śravakabhūmi.
From the discussion of [2.6], we can also conclude that in the meditative object
of the fulfillment of the requirement (kārya-pariniṣpatti), the meditator is freed from
badness/defilement (dauṣṭhulya), and the basis-of-personal-existence (āśraya, i.e. the
body, or body-and-mind) was transmuted (parivarttate) …..”. In the Śravakabhūmi
this serves the same purpose “liberation (vimukti)” as the fourth key aspect “he abides
independent, not clinging to anything in the world” of the refrain section in the
Satipaṭṭhāna sutta.
As discussed in [3.1~2] above, the description of “internal, external, two
together” objectives in the MSA11.5 might be related to the first key aspect, “internal,
external, both” of the refrain section in the Satipaṭṭhāna sutta. Compared with the
meaning of “internal (personal/self), external (other), two together” objectives in the
Satipaṭṭhāna sutta and Abhidhamma and the commentaries, MSA and its
commentaries (Vṛtti or Ṭīkā) explain as shown in the table 5, that is “internal (the six
sense-faculties), external (the six objects)”. The second kind of expanation for
“internal, external, two together” in the MSA is respectively “cognizer (grāhaka),
cognized (grāhya), suchness (tathatā)”, as indicated in Table 6.
The section [3.3] discussed: the order of MSA 11. 5Cm.c ① “when one sees
that the cognizer (grāhaka = internal) is not different from the cognized” à ②
“when one sees the cognized (grāhya = external) is not different from the cognizer” is
opposite from the due order (yathākramaṃ) of the Yogācāra school (e.g. MSA14. 23-
27, etc.) , that is ① “emptiness of “external=the cognized (grāhya) in the state of
tolerance (kṣānti)” à ② “emptiness of internal=the cognizer (grāhaka) in the state
of the World-Triumph (laukikāgra-dharma)”. A possible reason for this presenation is
that MSA 11. 5Cm.c may follows the order of the comptemplation of “internal (self)
à external (other)” in the Satipaṭṭhāna sutta.
Then the section [3.4] discussed the state of “dvayoś cānupalambhataḥ (the non-
apprehension of either)” (MSA11. 5d) is mentioned in the commentary
“dvayānupalambhād yathoktaṃ dvayānupalambalābhe” (since there is no
apprehension of duality — as has been said in connection with the discovery of the
dual object in the non-apprehension of duality) of MSA11.6 verse, when one fixes the
mind upon the nominal -- “nāmni sthānāc ca cetasaḥ” or “cittasya nāmni sthānāt”.
According to SAVBh, the meaning of “nāman”is the four mental aggregates
( perception, conception, volition, consciousness).
In the [3.5] section, the discussion of the contemplative process “One truly sees
name (four mental aggregates)-only” toward liberation in the MSA may be similar
with the third aspect “ñāṇa-matta and paṭissati-matta” (bare knowledge and
continuous mindfulness) and the the fourth key aspect (liberation) “he abides
independent, not clinging to anything in the world” of the refrain section in the
Satipaṭṭhāna sutta.
Finally, Table 11 shows or concludes a possible relationship or linkage from the
refrain section (ñāṇa-matta, paṭissati-matta) of the Satipaṭṭhāna sutta to the "vijñapti-
mātra" of the Yogācāra School from the viewpoint of the meditation process.

Table 11: The refrain section in the Sati and the meditative objects of Śrbh, MSA
The refrain section in the The three signs The four meditative the attainment of
 Satipaṭṭhāna sutta (nimitta) in the objects (ālambana) in the object

Vim, Vism the Śrbh (ālambanalābha)

and the liberation

(vimukti) in the

MSA

1 ajjhatta, bahiddhā, [2.3] Preliminary-work [2.1]Corresponding [3.1-3]the body as

ajjhatta-bahiddhā sign (parikamma- (anurūpa, 相稱) cognizer

(internal, external, both) nimitta): the original meditative object: the (grāhaka) is

object (forty meditative entity to be known internal and the

objects) perceived by (jñeyaṁ vastu, 所知事): cognized (grāhya)

the five sense organs. (1) the five purifications is the external.

2 samudaya-dhamma, vaya- of action (carita- "Both" refers to

dhamma, samudaya-vaya- viśodhana, 淨行) the suchness

dhamma (the nature of (2) the five skills (tathatā) of

arising, passing away, (kauśalya, 善巧) cognizer and

both) (2) the purification of cognized.

defilement (kleśa-
viśodhana, 淨惑): the

four Noble Truths

3 ñāṇamattāya [2.4] [2.2] Resembling [3.4-5]Seeing

paṭissatimattāya (bare • Learning sign (pratirūpa) meditative name-only (nāma-

knowledge and continuous
mindfulness)
(uggaha-nimitta): the object: the image of the mātra)" refers to
“the
similarity of the entity to (perception of)
“acquired/visualized/
be known (jñeya-vastu- simple verbal
memorised” object
of inner sabhāgaṁ pratibimbam, expression devoid

consciousness. 所知事同分影像): of sense. One

Counterpart sign Although that very truly sees name-
(paṭibhāga-nimitta): the entity to be known is not only, that is,
very “purified” object present to directly information-only
of inner consciousness. observe in front of him, (vijñapti-mātra),

but its resembling since one says to

(pratirūpa) part arises, oneself: "Name' is

 that meditative object is the four

its appearing to the mind aggregates apart

(tat-pratibhāsa) or from form."

knowledge-only (jñāna-

mātra) or perception-

only (darśana-mātra) or

continuous mindfulness-

only (pratismṛta-mātra)

4 anissito ca viharati, na ca “by going beyond” Having seen it,

kiñci loke upādiyati (he (atikramya) the reflected afterwards he

abides independent, not image (pratibimba) in does not see it

clinging to anything in the order to arise the direct anymore, that is,

world.) insight and knowledge the object not

(jñāna-darśana) devoid existing, he does

of predication not see its

(nirvikalpa) on the entity information. This

to be known (jñeya- absence of

vastu).…. so that the perception is

meditator is freed from liberation

defilement (dauṣṭhulya),

and the basis-of-

personal-existence

(āśraya) was transmuted

(parivarttate)

References
(一) Original works and abbreviation:
Abhidh-s= Abhidhammattha-saṅgaha. Journal of the Pāli Text Society. 1884. pp. 1-48.
Abhidh-s(E)= Bhikkhu Bodhi. A Comprehensive Manual of Abhidhamma The Abhidhammattha Sangaha of Acariya
Anuruddha (pali text originally edited and translated by Mahathera Narada)
Abhidh-s(J)= Abhidhammattha-saṅgaha『アビダンマツタサンガハ(南方佛教哲學教義概說)』Japanese trans.
by Ū. Vepulla ＆ 戶田忠, 1980.
BoBh(W)=Bodhisattvabhūmi(梵文菩薩地經) ed. U. Wogihara 山喜房 1971. MAV=Madhyntavibhāga (Maitreya)：
seeMAV-bh.
Lévi(1907)：Lévi, Sylvain.(1907). Mahāyānasūtrālaṃkāra : exposé de la doctrine du grand véhicule selon le système
 yogacara. Paris: Champion.
MAV-bh=Madhyāntavibhāga-bhāsya (Vasubandhu), ed. Gajin Nagao, Tokya 1964.
MSA=Mahāyānasūtralaṇkāra.(Maitreya) ed. S. Lévi, Paris 1907.
Nagao(1958) =長尾雅人(Gadjin Nagao). (1958). Index to the Mahāyānasūtrālaṁkāra (Part One) Sylvain Lévi ed.
Tokyo: Nippon Gakujutsu Shinkō-Kai.
ŚBh=Śrāvakabhūmi of Ācārya Asaṅgaed. Karunesha Shukla, TSWS. Vol.ⅩⅣPatna1973.
T1: Tibetan translations of the MSA and its Ṭīkā
T2: Tibetan translation of the Vṛtti
Tp=rNal 'byou spyod pa'i sa las Ñan thos kyi sa 北京版西藏大藏經 No.5537Vo1.110 大谷大學 1957.
Td=rNal' byor spyod pa'i sa las Ñan thos kyi sa デルゲ版チべッド大藏經 No.4036 唯識部 6 東京大學 1980.
Ṭīkā: Asvabhāva ( 無 性 )'s subcommentary ： Theg pa chen po’i mdo sde’i rgyan gyi rgya cher bshad pa
(Mahāyānasūtrālaṁkāra-ṭīkā, 『大乗経荘厳広疏』, abbr. MSAṬ), De. No. 4029; Pek. No. 5530.
Vim＝Vimuttimagga《解脫道論》十二卷(僧伽婆羅譯)大正藏 No.1648 Vol.32
Vim(E)=The Path of Freedom (Vimuttimagga). tr. by. N. R. M. Ehara, SomaThera＆Kheminda Thera, Colombo
1967
Vism (HOS) =Buddhaghosa, Visuddhimagga= ed. H. C. Warren＆Dh. Kosambi, repr. Delhi 1989. (Harvard Oriental
Series. 1st ed. 1950). The number of the chapter and passage shown by the following example Vism (IV.
29).
Vism(C)= Buddhaghosa, Visuddhimagga. Translated in Chinese by Jun Ye （ 葉 均 ） . 《 清 淨 道 論 》
http://www.mahabodhi.org/zhTW/classes/qjdl/qjdl_ref.htm. the page number refers to Vism (PTS).
Vism(Ny)= Buddhaghosa, Visuddhimagga. Translated from the Pali by Bhikkhu Ñāṇamoli (1st ed. 1956). The path
of purification. (2010) Kandy: Buddhist Publication Society. The number of the chapter and passage refer
to Vism (HOS)
Vism (PTS) =Buddhaghosa, Visuddhimagga. ed. Caroline A. F. Rhys Davids, London: Pali Text Society (1920 &
1921).
Vṛtti: Sthiramati (安慧)'s subcommentary：mDo sde rgyan gyi ‘grel bshad (Sūtrālaṁkāravṛtti-bhāṣya, 『経荘厳註
疏』, abbr. SAVBh), De. No. 4034; Pek. No. 5531.
Ybh or YBh(Bh): The Yogācārabhūmi of Ācārya Asaṅga Part 1. ed. V. Bhattacharya Univ. of Calcutta 1957.

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