『瑜伽師地論』의 「聲聞地」에서의 轉依 개념

Abstract

The concept of āśrayaparivrtti (transformation of the basis) originated from the Abhidharma literature. By way of example, praśrabdhi (calmness) in relation to dausthulya (defilements) is described in the Dharmaskandha as one of the seven factors of enlightenment. So far, āśrayaparivrtti can be understood as removal of dausthulya and attainment of praśrabdhi . In contrast, the term āśrayaparivrtti in the Śrāvakabhūmi of the Yogācārabhūmi implies the transformation of the basis and process of enlightenment. The procedure can be described as the transformation of the basis. The meaning of āśrayaparivrtti in the Śrāvakabhūmi is ‘transformation,’ which is a fundamental change of body and mind, thereby the negative qualities are eliminated and the positive qualities are attained. In the Śrāvakabhūmi,the Bodhisattvabhūmi and the Abhidharmasamucaya , only the term, āśrayaparivrtti is used. On the other hand, in the Mahāyānasūtrālamkāra and the Madhyāntavibhāgatīkā both terms, āśrayaparāvrtti and āśrayaparivrtti are used. However, there is no significant difference between the two terms. The transformation of the Yogācāra practitioner’s body and mind is called āśrayapariśuddhi . It refers to the physical and mental transformation based on the Yogācāra practice of śamatha and vipaśyanā . Thereby, the Yogācāra practitioner eliminates dausthulya which hinders correct cognition, and attains praśrabdhi . In the five kinds of preliminary practice of Śrāvakabhūmi, the yogācāra practitioner alternates between śamatha and vipaśyanā to get a clear nimitta until he attains the single pointed concentration and the calmness of body and mind. When he finally attains āśrayaparivrtti , the direct knowledge of things will be generated. In the second stage of the yogācāra practice, the practitioner engages in the cessation of the basis and the transformation of the basis; thereby the old basis combined with defilements is removed and gradually replaced by a new one joined with calmness. In particular, the perfection of supernatural acts of objects concentrated in the second Yogācāra state of the Śrāvakabhūmi can be considered a further developed form in the third Yogācāra state.