Yogācārabhūmi-Śāstra - Knowledge (XXG)

1827:). This is related to the mundane and supramundane paths. In the mundane path, meditation focuses on seeing the realm of existence one is currently on (e.g. realm of desire) as coarse, while the realm which is immediately above (i.e. first dhyana) is seen as peaceful. Then once one has attained the higher realm in meditation, one continues this process (i.e. one sees the first dhyana as coarse and the second dhyana as peaceful and so on). On the supramundane path, the foci for meditation are the four noble truths. 1240:), which is explained as a mental potential or capacity, which is like a seed (bīja-dharma) for spiritual achievement, found in the person since beginningless time. This predisposition is at first hidden, but if a person encounters the right causes and conditions, they will reach nirvāṇa. This section also discusses the qualities of persons that are "not predisposed" for awakening, which are persons that lack the qualities needed to attain nirvāṇa. The different types of predisposed persons are also discussed. 2656:). This kind of compassion is directed towards the suffering of all beings and is cultivated for hundreds of thousands of aeons. A bodhisattva with great compassion would do anything to help sentient beings, such as give up their life in hundreds of rebirths, and endure any torment. The cultivation of the four immeasurables "is said to lead to instant happiness in this life, vast accumulation of merit, development of a firm wish to reach Awakening, and ability to carry the sufferings of others." 2100:) through resting in śamatha and vipaśyanā meditation. Finally, one reaches "the observation that perfects knowledge and the view...by first perfecting the practice of śamatha and thereupon repeatedly penetrating into the nature of phenomena with the insight of vipaśyanā." The goal of this is a mind that "has become one-pointed, gentle, and peaceful, and the various types of negative temperaments no longer arise in the circumstances where they typically would be felt." 1054:), in terms of its basis, conditions, the practice of yoga and its results. First, the right circumstances needed to encounter the teachings and practice them are explained, which include being reborn as a suitable sentient being, being born in the right place and so on. Then an explanation of how to listen to the true teaching is given, mainly, one must listen without disdain, distraction or faintheartedness. This leads the practitioner to trust that 1081:). The process towards spiritual realization is said to progress through the practice of ethical discipline and associating with a spiritual mentor, these two reinforce each other and lead to the study and internalization of the teachings, which give rise to a sense of renunciation of everything worldly and a yearning for realization. The spiritual seeker then applies all the remedies against the afflictions and achieves complete mental purity. 2557:

inflicted by others, (2) accepting suffering (hardships and distress), and (3) the endurance of resolving to comprehend the Dharma through patient perseverance. A bodhisattva does this through different means, such as reflecting that suffering is caused by past karma, contemplating how people who harm us now may have been our relatives in a past life, and he contemplation of impermanence.

36: 1606:) is when the practitioner's attention is fixed on the object for most of the practice session and she or he is able to immediately realize when she or he has lost their mental hold on the object and is able to restore that attention quickly. Sakyong Mipham Rinpoche suggests that being able to maintain attention for 108 breaths is a good benchmark for when we have reached this stage. 633:), which are "the emotive and rational states through which sentient beings misperceive reality, e.g., desire, hatred, and ignorance." These are presented as subdivided into different categories, a total of 128 types of defilement are outlined. This section also explains defilement in terms of karma and in terms of the defilement of rebirth and dependent origination ( 2428:), while other beings are only able to remove afflictive hindrance. Also, bodhisattvas practice for the good and well-being of all sentient beings, while practitioners of other paths only practice for their own good. These persons are generally caring, compassionate, harmless, helpful, love solitude and have a natural capacity for understanding the Buddhadharma. 2707:). These are (1) to rely on the meaning and not on the words, (2) to rely on logic and not on the person giving the teaching, (3) to rely on scriptures of definitive meaning and not on scriptures of provisional meaning (4) when in doubt to rely on the essential understanding one has achieved oneself and not merely on knowledge one has heard from others. 290:(Yuqielun, 瑜伽論), an encyclopedic description of the stages of the Yogācāra path to Buddhahood written by Asaṅga, would resolve all the conflicts. In the sixth century an Indian missionary named Paramārtha (another major translator) had made a partial translation of it. Xuanzang resolved to procure the full text in India and introduce it to China. 2093:), four progressive stages are outlined. The first is "the observation that toughens the mind", which leads to disenchantment with saṃsāra. Then one practices "the observation that moistens the mind" through recollecting the qualities of the three jewels. Thirdly, one practices the observation that produces inner comfort, relaxation, and ease ( 1620:) occurs when the practitioner is able to maintain attention throughout the entire meditation session (an hour or more) without losing their mental hold on the meditation object at all. In this stage the practitioner achieves the power of mindfulness. Nevertheless, this stage still contains subtle forms of excitation and dullness or laxity. 1634:), by this stage the practitioner achieves deep tranquility of mind, but must be watchful for subtle forms of laxity or dullness, peaceful states of mind which can be confused for calm abiding. By focusing on the future benefits of gaining Shamatha, the practitioner can uplift (gzengs-bstod) their mind and become more focused and clear. 1812:) is cultivated as follows: "the meditator first analyzes how each link serves as a condition for the subsequent link to arise and then understands that the causality involved in this process requires each phenomenon to be impermanent. Since they are impermanent, they also involve suffering and are without any self." 2556:

refers to patience, endurance and forbearance. Kragh states that this "must be done with an attitude free from any hope of reward, must be purely motivated by compassion, and must fully forgive the wrongdoing in its entirety." There are three main modes of endurance: (1) patiently bearing wrongdoings

1277:

In following the mundane path, practitioners realize that the realm of sense desire is brutish and coarse and see that the absorption and rapture of the first dhyāna is superior and serene. In practicing this dhyāna, they achieve detachment from sense desire. They then realize that this meditation is

309:

Besides the Chinese and Tibetan translations which survive in full, at least 50% of the text survives in nine extant Sanskrit fragments. A translation project is currently underway to translate the entirety of Xuánzàng's version into English. It is being carried out by the Bukkyō Dendō Kyōkai society

2867:) of a bodhisattva is then explained, which refers to their pure motivation and mindset. A bodhisattva is said to have tenderness towards sentient beings, they are also said to have conviction in the Buddha's teachings derived from faith and analysis. Different forms of conviction are then outlined. 2529:

by receiving, keeping and restoring ethical vows (saṃvara) properly. This includes both vows for householders and monastics. It also includes doing all kinds of beneficial actions such as studying the Dharma, teaching others, caring for the sick, giving material goods, praising the good qualities of

651:

This book is titled "The Foundation on Meditative Immersion" and attempts to provide a coherent and exhaustive presentation of meditation. Large parts of this book make use of the canonical sutras of "conservative Buddhism" (i.e. non-Mahayana). The first section of this book gives a general overview

2573:

is a strong mental energy or force which aims at gathering good qualities and doing good activities. There are three types: (1) the armor-like drive (which willingly accepts working to help others for eons on end), (2) the drive for gathering good qualities (i.e. practicing the paramitas), and (3)

1830:

After these presentations, there follows an exposition on how to give instructions to a student, and another section on the three trainings (superior discipline, superior meditative mind and superior insight). Then there follows a segment which outlines "ten factors that go along with the training

899:

This presentation is divided into three sections. The first section explains how one internalizes what one has heard or studied. The practitioner is supposed to contemplate and analyze the meaning of what they have learned in solitude. The second section provides an analysis of what is to be known

2632:

Important qualities of a spiritual teacher include: being disciplined and pure in conduct, intelligent and well-educated in the doctrine, experienced and realized in meditation, compassionate, patient and caring, being without attachments and having few wants and needs, skilled at giving clear

351:

However, according to Ulrich Timme Kragh, "in the present context, the word bhūmi appears in many cases to imply a 'foundation' in the sense of a field of knowledge that the Yogācāra acolyte ought to master in order to be successful in his or her yoga practice." Most of the Basic Section which

572:

According to Ulrich Timme Kragh "discernment is said to be the cognitive operation that is responsible for ascertaining what is perceived by the senses by initially labeling it with a name, while discursiveness is explained as being the subsequent conceptual operation of deciding whether the

896:) which refers to when "the practitioner based on his or her studies of the teachings arrives at a singular 'view' or philosophical outlook of reality along with knowing the religious path that leads to the eradication of misconceptions of reality and the inner realization of this view." 1764:). Five different techniques are presented: (1) counting the breath, (2) observing how each of the five aggregates is involved in the breathing process, (3) observing dependent arising through the breath, (4) observing the four noble truths, (5) the exercise of the sixteen aspects ( 1463:) are explained. It is in this section that concrete meditation techniques appear in this treatise. These meditations are divided into four kinds: (I) general foci, (II) foci purifying the practitioner's temperament, (III) foci expertise, and (IV) foci purifying the afflictions. 2418:) that predisposes them to this path. This nature is accomplished through the cultivation of good qualities. These persons are seen as "vastly superior to śrāvakas, pratyekabuddhas, and all ordinary sentient beings" because they have the ability to remove cognitive hindrances ( 2538:

transgressions are: (1) to belittle others and exalt oneself in hope of gain, (2) to refuse to help suffering beings by not giving alms or not sharing the Dharma (to those who ask for it), (3) to harm others and hold a grudge against others, (4) to disparage the bodhisattva

2935:) is the level wherein the practitioner after having mastered the truths sees how suffering arises when the existential facts are not understood and how suffering comes to an end when the existential facts are understood (through the process of dependent origination). 2431:

The bodhisattva's resolve to attain Buddhahood is described in detail. Its conditions, causes, aspects, qualities and so forth are outlined. The book explains how a bodhisattva engenders this wish and how they must practice, which is divided into seven undertakings.

2598:). This may refer to śamatha or vipaśyanā, or to a union of the two. It may be done for the sake of happiness in this life, for the sake of gaining the bodhisattva qualities (special samādhis unknown to other paths) and for the sake of helping other sentient beings. 2614:

Following the exposition of the perfections, further sections teach various topics such as how to gather students (through giving, affectionate speech, meaningful activity and having a common aim), how to revere the three jewels (through various forms of

1278:

also coarse, and progress to the second dhyāna, and so on until they reach the fourth dhyāna and beyond into the four immaterial attainments. The supramundane path meanwhile entails finding a genuine teacher, gaining knowledge of Dharma and realizing the

1729:). The meditation consists of wishing happiness for one's friends, enemies and neutral persons until one is able to rest in an expansive and unlimited absorption state that wishes well for all. This method is then applies to meditation on compassion ( 2510:

nature is that "the bodhisattva gives to others whatever they need" without attachment, self-interest or partiality. This includes material things and the bodhisattva's own body as well as teaching Dharma, but not weapons or things that cause

285:

came to the conclusion that the many disputes and interpretational conflicts permeating Chinese Buddhism were the result of the unavailability of crucial texts in Chinese translation. In particular, he thought that a complete version of the

2022:

The third section discusses various practical issues on the path, how one approaches a teacher and how a teacher assesses a student's abilities and predispositions. Then five topics which a teacher instructions their student are discussed:

1262:). Going forth is a term which implies the abandonment of the household life and becoming a monastic but can also generally refer to entering the spiritual life. This foundation could technically be seen as covering the rest of the entire 1592:) occurs when the practitioner experiences moments of continuous attention on the object before becoming distracted. According to B. Alan Wallace, this is when you can maintain your attention on the meditation object for about a minute. 298:

by Ye shes sde and Cog ro Klu'i rgyal mtshan working with the Indian paṇḍitas Prajñāvarman, Surendrabodhi, and Jinamitra. The YBh remained influential in these traditions (for example, it is a major source of meditation instruction for

2610:). This refers to mastering the five fields of knowledge, which include mundane knowledge as well as ultimate spiritual knowledge (of both the śrāvaka and bodhisattva baskets) such as the four noble truths, cause and effect, etc. 2045:). Samadhi is defined in this section as "a stream of mind characterized by continuous irreproachable bliss whose focus is an appropriate object of constant mindfulness." This section also discusses the practice of tranquility ( 1084:

After the inner and outer causes for spiritual development have been explained, this section then discusses the actual practice of meditative cultivation. This is explained through a list of ten types of remedies or antidotes

1331:)." This practice requires that one carefully observes the process of sense perception to avoid adopting confused or harmful thinking that leads to the defilements, such as thinking that what is unattractive is attractive. 865:). "Listening" is related to processes of "listening to religious discourses, memorizing and reciting scriptures, and recollecting various points of doctrine, all of which result in knowledge of the Buddhist teachings." 1648:) is the stage during which subtle mental dullness or laxity is no longer a great difficulty, but now the practitioner is prone to subtle excitements which arise at the periphery of meditative attention. According to 868:

The book contains an outline of various basic Buddhist concepts in different sets or groupings similar to Abhidharma lists. This book also contains outlines of other forms of knowledge, such as the arts of healing

573:

perceived sense-object is desirable and what course of action one might want to take in relation to it." Because these two cognitive factors play a crucial role in samsaric bondage and in meditative concentration (

434:"The Foundation on Cognition" discusses "thought-consciousness or reflexive consciousness that arises subsequent to the five sensory perceptions", in terms of the same five points outlined above. It also explains 1578:) occurs when the practitioner is able to place their attention on the object of meditation, but is unable to maintain that attention for very long. Distractions, dullness of mind and other hindrances are common. 253:

of the sixth to fourteenth centuries (and the works of exegetes like Ratnākaraśānti), and the YBh is itself aware of the use of mantras and subjugation rituals that would become common to the tantric tradition.

2276:. Kragh notes that "the pratyekabuddha avoids crowds and takes pleasure in solitude, exhibits little compassion and is not inclined to teach others, and is of mediocre aptitude and has a temperament of pride." 1345:) in the evening (first part of the night after sunset) and in the early morning (last part of the night before sunrise). This is accomplished by taking a walk and through the visualization of a mass of light. 2747:). According to Timme Kragh, "the practice is essentially the same as that taught in the śrāvaka path but the bodhisattvaengages in these in a special way bringing in a Mahāyāna Prajñāpāramitā understanding." 322:

The complete YBh is often divided into the Basic Section and the Supplementary Section. The first section, which is the largest (49.9% of the work), is the "main stages division" or "the basic section" (Skt.

2659:

The following chapters contain an exposition of all the factors leading to Awakening, the third main aspect of the basis for becoming a bodhisattva. This covers sixteen elements of a bodhisattvas training:

1680:) in this stage the practitioner can reach high levels of concentration with only a slight effort and without being interrupted even by subtle laxity or excitement during the entire meditation session. 4754: 1482:). A meditator chooses a doctrinal topic such as the four noble truths, dependent arising, or the aggregrates and analyzes it conceptually while resting in meditation until a realization emerges. 381:" provides a phenomenological analysis of the five sensory consciousnesses (the visual, auditory, olfactory, gustatory, and tactile forms of consciousness), in terms of five points, their bases ( 802:

This book, "The Foundation on Being Without Meditative Absorption", lists 12 states that remain devoid of meditative absorption, such as a mind that is engaged in the realm of sensual desire (

314:, a subsection of the work which is also treated as a stand-alone text, has been translated into English by Artemus Engle and is part of the Tsadra series published by Shambhala Publications. 484:

and 24 typologies which discuss many modes of existence. The rest of the book discusses various classifications of dharmas (phenomena), the first of which divides phenomena into physical (

218:

as author, but most modern scholars hold that it is a composite text with different chronological textual layers and various authors, though this does not rule out the possibility that

1019:), "consists of three passages of selected canonical and paracanonical verses accompanied by a prose commentary." Among the key topics discussed here are the latent consciousness ( 2956:

is when the bodhisattva uses their mastery of insight and meditation to teach the Dharma to others using all terms, their meanings, their derivative analyses, and subdivisions.

1181:), covering topics such as living with others, finding and learning from a teacher, material affairs, one's environment, sleep and eating patterns, practicing asceticism, etc. 207:

While it likely contains earlier materials, the YBh is thought to have reached its final redaction in the fourth century CE. Traditional sources name either the Indian thinker

2109:

The fourth section discusses the mundane and supramundane paths in detail. The mundane path deals with abandoning the sensual realm and practicing the meditative absorptions (

2963:) is the culmination of the path, where the highest and complete Awakening is achieved. This life is their final rebirth or their penultimate rebirth before entering nirvāṇa. 2387:) for the bodhisattva path, those who lack this are said to be unable to reach Buddhahood. The second is "the basis of initially engendering the resolve to reach Buddhahood ( 3154:

The "Foundation on Having an Existential Substratum" discusses the state of the living arhat, as well as "what it is that forms the remaining layer or basis for continued

363:

survives in Sanskrit, but little survives from the other parts. The following list is based on the Chinese arrangement, which seems to be closer to the original order.

1694:) the meditator now effortlessly reaches absorbed concentration (ting-nge-‘dzin, S. samadhi.) and can maintain it for about four hours without any single interruption. 2896:). This is when a bodhisattva has pure conviction due to having their first glimpse of direct realization. Their meditation is now vast, uninterrupted, and certain. 1188:) is discussed, which refers to the process in which a meditator goes deeper into samadhi and achieves mastery of meditation, experiencing five stages of fruition. 1720:). This section also teaches meditation on the unattractiveness of the mental afflictions and on the unattractiveness of the impermanence of the five aggregates. 158:). According to Ulrich Timme Kragh, it is "a massive treatise that brings together a wealth of material stemming from Mainstream as well as Mahāyāna Buddhism." 861:"The Foundation on What is Derived from Listening" focuses on various issues dealing with learning, listening to, and memorizing Buddhist spiritual knowledge ( 2889:). This is when a bodhisattva has given rise to the resolve for Awakening and begins to practice, but they have an impure conviction and unstable meditation. 182:

According to Ulrich Timme Kragh, "its overall objective seems to be to present a coherent structure of Buddhist yoga practice with the Mahāyāna path of the

104: 1296:

The second is the fact that a Buddha has appeared in the world, has taught the Dharma, and that this has been successfully transmitted down to the present

579:, which is the pacification of these two factors), they are the focus of an extensive analysis in this book. This analysis is divided into five sections: 76: 1666:), although the practitioner may still experience subtle excitement or dullness, they are rare and the practitioner can easily recognize and pacify them. 2038:). The best location is in the wilderness, but it should also be safe and it should be easy to obtain provisions. The ideal retreat is done in solitude. 46: 707:

The third section provides a classification of the various types of meditation, these types are either divided into different forms of 'observation' (

231:

and the works of the Sautrāntika school. The YBh also exherted a strong influence on the later works of the Yogācāra-Vijñānavāda school, such as the

904:), which is divided into what exists and what does not exist. What exists is analyzed by various categories, such as their specific characteristics ( 83: 3544:Ārya Asaṅga, The Bodhisattva Path to Unsurpassed Enlightenment, translated by Artemus Engle, Snow Lion (an imprint of Shambhala Publications), 2016 2383:) for becoming a bodhisattva (topic 1). There are three main aspects of the basis of a bodhisattva. The first is an inborn unique predisposition ( 1420:

and also various ways of classifying spiritual practitioners. An example of one such classification is that of persons of different temperaments (

3109:) which refers to the thirty-seven factors of Awakening, the four investigations, and the four complete knowledges of things as they really are. 2113:), which lead to rebirth in higher realms (but does not lead to awakening). The various meditative observations that lead to the practice of the 225:

According to scholars such as Changhwan Park and Robert Kritzer the YBh may have subtly influenced other North Indian Buddhist works such as the

2683:), a steadiness on the path which can control the deluded mind. It is developed by enduring suffering, recognizing negative behaviors and study. 90: 4732: 4701: 4631: 1787:), is cultivated by contemplating the distinct nature of each aggregate and understanding none of them as a permanent, unchanging phenomenon. 3474: 2848:) of bodhisattvas are explained (lay and monastic) along with their four main Dharmas or practices: good deeds, skillfulness and expertise ( 269:(玄奘, 602?-664) that introduced the YBh in full. It caused many debates, particularly around the notion that certain beings did not have the 2841:) of bodhisattvas (mainly: compassion, affectionate speech, courage, openhandedness, and the ability to unravel deep underlying meanings). 72: 569:: (1) the foundation which includes both, (2) the foundation with only discursiveness and (3) the foundation that has neither of these. 529:) and four types of causal conditions (pratyaya). The third group is an ethical classification of phenomena as being either beneficial ( 4679: 4657: 3177:

The last book, the "Foundation on Being Without an Existential Substratum" explains the state of an arhat who has died and entered

3005:). A bodhisattva is reborn among beings who harm others, such as animals, gods, demons, or heretics, and leads them to a good path. 2401:

for the benefit of oneself and others, and so forth. The third is "the basis of practicing all the factors leading to Awakening" (

1529:), where the meditative image is transcended, one reaches the dhyanas and attains the vision of non-conceptual, direct knowledge ( 2155:

and its sixteen characteristics through meditative observation. These sixteen characteristics are explained in detail, they are:

1366:)". This section explains the twelve branches of the Buddha's Dharma and the threefold division of Sutra, Vinaya and Abhidharma. 756:). A further 32 meditative images are also enumerated in this section, as well as how to enter the four meditative absorptions. 3139:

along with all the Buddha qualities which are manifested in them (140 exceptional buddha-qualities are outlined. including the

2918: 2882:). This refers to someone with the predisposition for being a bodhisattva who has not given rise to the resolve for awakening. 2644:, this section states that this can be done in three main ways: by focusing on sentient beings, by focusing on the phenomena ( 1359:), the right qualities of a good teacher are then outlined, including pure discipline, knowing much, being compassionate, etc. 3140: 233: 61: 4623:

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

3266:(Compendium of Related Terms). This text defines many of the various strings of quasi-synonymical expressions found in the 2942:). One constantly cultivates non-conceptual insight into the reality of all phenomena, while applying intention and effort. 2874:) of accomplishment in the practice of a bodhisattva. This framework of the bodhisattva's path to awakening is as follows: 821:

This book, "The Foundation on Having Mentation and Being Without Mentation", examines the notion of 'mind' or 'mentation' (

97: 4487:

Deleanu, Florin. "Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself", in

3535:

Robert Buswell Jr. and Donald Lopez Jr., The Princeton Dictionary of Buddhism, page 1034, Princeton University Press, 2014

2700:), which is to see how saṃsāra is an endless and insecure cycle of birth and death, and constantly changing circumstances. 1744:

The person with a temperament of deludedness and stupidity is assigned the meditation on causality and dependent arising (

2754:), which is focused on the ultimate level of the thirty-seven factors of Awakening and is preceded by calming meditation. 227: 2945:

The abode free from conceptual characteristics where the path is automatically followed spontaneously and effortlessly (

2007: 1945:) as it relates to the strength and constancy of one's mental focus on the object of meditation. These four levels are: 1338:). It is eating with careful consideration, only for the sake of a healthy body, not pleasure, company or bodily beauty. 759:

The fourth section is a summary of how meditation is explained in the sutras. The topics of the meditative liberations (

170:

is generally associated with the Indian Yogācāra school because it contains certain unique Yogācāra doctrines, like the

148: 2652:). This section also discusses the special kind of compassion that a bodhisattva cultivates, namely great compassion ( 2270:

This short section titled "The Foundation on the Solitary Buddha" outlines the disposition, path and practices of the

1805:), is cultivated by contemplating how the different conditions in each domain give rise to each type of consciousness. 2917:) is the level of analyzing the thirty-seven factors of Awakening in order to realize the truths, beginning with the 1033:

are quoted, which, according to Schmithausen, shows that the canon used by the compilers of this text belongs to the

1177:

Following this presentation, the book discusses practical advice related to the attainment of meditative immersion (

506:, causal potential) for physical matter are in the mind stream, which suggests that matter emerges from the mental. 245: 4784: 4040: 2530:

others, protecting others from danger, and leading others away from negative actions. The procedure for taking the

1751:

The person with a temperament of pride and conceit is assigned the meditation on the division of the constituents (

1417: 3155: 2938:

The abode free from conceptual characteristics where the path is steadily followed intentionally and with effort (

2928:) is the level of fully realizing the truths as they are on the basis of having analyzed the factors of Awakening. 2621: 1549:), leading to the state of śamatha proper, and from there to a state of meditative concentration called the first 4017: 3012:). A bodhisattva is born into excellent circumstances and becomes a great person who spiritually benefits others. 2484: 681:). First, five positive states to be cultivated and five negative states to be abandoned are explained. Then the 2729: 1999: 1914:

also gives a general definition of yoga as "spiritual practice", which is said to have four aspects, (1) faith (

1885:) remedies states that cloud or confuse the mind, such as doubt, unclarity, tiredness, sleepiness, and so forth, 4748: 1251:) into the path as well as the characteristics of these different types of persons that have entered the path ( 2998:). A bodhisattva is reborn in a difficult time (famine, plague, etc) in order to help others during this time. 4760:

Yogācārabhūmi Database (Complete marked-up Chinese text with much of the available Sanskrit and some Tibetan)

407:). Sense perception is said to have both material basis (the physical sense faculty) and a mental basis (the 4774: 3282:, Florin Delenau and Noritoshi Aramaki all hold that this is part of the oldest textual layer. It includes: 1819:) is cultivated by meditating on how negative and beneficial actions have different kinds of karmic results. 1399: 1293:

The first requisite is a human rebirth in a place and condition that is opportune for practicing the Dharma,

635: 923:) and fivefold non-existence which is more closely connected with the Yogācāra-Vijñānavāda doctrine of the 53: 2770:), which refers to the power of memory/remembering teachings as well as the power of mantras and formulas. 2132:). The results of these practices are also presented, including the five types of extrasensory knowledge ( 1758:

The person with an intellectual temperament is assigned the various meditations on breathing mindfulness (

775: 1199:"The Foundation on the Hearer". This book focuses on practices associated with "hearers" or "disciples" ( 827:) in relation to meditation and other doctrines" and discusses different states that are with or without 3251: 3238: 2488:), which is only achieved through the removal of the afflictive hindrances and the cognitive hindrances. 454: 348:, which cover the entire range of mental and spiritual stages of practice for the Mahāyāna bodhisattva. 306:), however, perhaps because of size and complexity, it was eventually abandoned in monastic seminaries. 171: 2586: 1551: 1073:). The initial necessary circumstance leading to insight is said to be reliance on a spiritual friend ( 846: 694: 653: 4645: 3279: 2825:

The last section of Yogasthāna one contains four lists of qualities that advanced bodhisattvas have.

2476:

Developing sentient beings, which depends on their innate dispositions for different paths and so on.

1206: 463: 277:(589-618), Buddhism within China had developed many distinct schools and traditions. In the words of 239: 2124:

Other meditative attainments are also discussed, such as the meditative attainment of non-ideation (

1200: 3291: 3267: 3079: 258: 2574:

the drive devoted to acting for the benefit of sentient beings (by performing beneficial actions).

1048:"The Foundation on What is Derived from Meditative Cultivation" discusses meditative cultivation ( 4724:

The Bodhisattva Path to Unsurpassed Enlightenment: A Complete Translation of the Bodhisattvabhūmi

3478: 2710:

Mastering the four analytical knowledges (of the Dharma, meaning, derivative analysis, rhetoric).

2424: 2244: 1236:, and it discusses, in depth, how different practitioners have different spiritual dispositions ( 1099: 1055: 839: 724:

Meditative images are presented in terms of four aspects: (1) the image as the meditative focus (

629: 481: 477: 1723:

The person with a temperament of dislike and hatred is assigned the meditation on friendliness (

4604: