Lecture 9

The Insight (Vipashyana) meditation according to the Yogacara tradition.

In the Yogacara understanding the objects are only the manifestation (vijnapti 表) of the mind, just
like bodily movements 身表 or speech 口表. Thus, since only the mind possesses a self-nature,
which is suchness (tathata 如如), or the true state of things (bhutatha 真如, dharmata 法性),
therefore, the true state of things and what we experience is neither same nor different. （法與法性
不一不異）（see Madhyantavibhanga verses 1-8）
As long as the true state of things has not been directly realized in the path of seeing 見道, the
phenomena are only understood through concepts one has about them. So reliance on reality is
completely based on the six differentiating consciousnesses 分別事識.
After the path of seeing, the limit of reality 邊際 性 is realized。 Therefore, one can see truth
beyond one’s differentiating sixth consciousness, one can see through the illusionary nature of the
mental images into the non-dual nature of one’s cognition. When it happens, the yogi has to new
objects in the mind, called;
A/ Worldly reality as far as it can go (yavadbhavikata 盡所有性); five aggregates, twelve spheres,
eighteen elements, four noble truth etc. That is all things that can be known in the world.
B/ Reality as suchness in highest sense and suchness of all the phenomena (yathabhavikata 如所
有性) in accordance with the four principles （yukti, 四道理）:
1/ The principle of the mutual relation (apeksha 觀待), relative and highest reality, soft and hard ,
cause and effect, etc.
2/ The principle of efficiency, or function of the phenomena (karyakarana 作用)， meditation on
impurities to counter greed etc.
3/ The principle of realization (sakshikarana 證成) by a direct vision or inference or
scriptures(pratyaksha, anumana, agama 現量， 比量， 教量).
4/ The principle of the true state of thing (dharmata 法爾), not based on what on believes, but on a
direct knowledge, which is beyond verbalization.

One practicing ardently with these three objects (無分別影像，分別影像， 事邊際性)，attains the
fourth object called: Accomplishing all that is to be done (karyanishpatti 所作成辦)。
One penetrates the true nature of all mental images and accomplishes mastery of attentions 作意
得圓滿。
Such a disciple yogi will have accomplished the shamatha and vipashyana practice in three
aspects or stages or divisions of practice called three kinds of awakening (avabodha) ;
1/ Awakening in regard to the meaning of speech (bhashitavabodha 語義覺)
2/ Awakening in regard to the limits of reality (vastuparyanta 事邊際覺)； this is rupa, this is
sensation etc, this is the own characteristic 自相 of rupa, of the sensation etc.
3/ Awakening in regard to the true nature of reality (yathabhuta 如事覺) ； in terms of common
characteristics; impermanence, suffering of impermanence, selflessness etc.

Due to the accomplishment of these three realizations the disciple yogi attains the transformation
of the base (ashrayaparavrtti 轉依)。 As the result of it, he can transcend the bondage of the
mental impressions and thus remove the grossness 粗種 of his base (alaya= nama+ rupa)。 It can
only be done in virtue of the non-differentiating wisdom 無分別智, which keeps on ripening in his
mind as he attains progressively a higher mastery in meditation and leaves the twelve kinds of
mental perversions behind him 顛倒 (In regard to views, perception and differentiations regarding
permanence, happiness, self and purity when the opposite is true in a sansaric experience)
According to the Yogacara literature ( 顯揚聖教 16 卷， YBS.etc.) , there are two kinds of
transformation of the base 轉依：A/；that of the disciples 聲聞，based on turning the mind away
from the sansaric flow of existence 背流轉。It is based on correct differentiation by the sixth
consciousness 分別事識。It does not remove all seeds from the Alaya consciousness. It enables
the mind to discard the karma leading to a new existence 心不受業。
B/ The transformation of the base of the Bodhisattvas, which enables the non-differentiating
knowledge (nirvikalpajnana 無分別智) to eradicate all seeds in the alaya consciousness. Thus, a
Bodhisattva yogi accomplishes a complete transformation of the differentiating consciousness into
wisdom, leading to a gradual attainment of the dharma body 法身 by means of the practice of the
skillful means for transcendental wisdom, the non-attainment 不得。It is accomplished by
penetrating the revealing function of the alaya consciousness 現識， that manifests all kinds of
forms based on seeds in it, due to the traces of verbalizations 戲論 sawn in mind by the
differentiating consciousness. （see the Lankavatara sutra chap.2: in brief there are two kinds of
consciousness revealing and differentiating 略有二種識，現識與分別事識）。
According to the Yogacara a Bodhisattva in his meditation practice distinguishes and uses three
kinds of wisdom: A/ Wisdom based on words and syllables 文字慧 B/ Wisdom based on
illuminating the concepts by means of the sixth and seventh consciousness 照觀慧 C/ and Wisdom
in regard to the true characteristics of the phenomena 實相 based on the eighth consciousness,
which is the royal path to the real wisdom 真智(mind only)
Because of that, the objects of the Bodhisattva wisdom become gradually unlimited, while
according to the Yogacara understanding, the objects of the one practicing with the motivation of
becoming just an arahat, such a yogi has a limited sphere of wisdom, limited sphere of meditation
objects.
As we have seen, the Shravaka Bhumi 聲聞地 of the Yogacarashastra only mentions sixteen such
objects.
It however does not mean that other objects of meditation should not be studied, it only means
that a Sharavaka needs to penetrate these sixteen objects to accomplish the aim of the Shravaka
path, that is Nirvana without any rest 無餘涅般.
We have explained that objects of the shamatha and vipashyana meditations are the same objects
in this tradition (the four all-inclusive objects five objects 遍滿所緣， the five objects for the
purification of conduct 五淨行緣=無停心， and the five objects being the skillful means for the
realization of selflessness 五善巧所緣. Plus two objects for the purification of defilements 淨惑,
either by the way of using the mundane objects=laukikamarga 世間道, such as meditation on
impurities, on breath etc. or by the way of the supermundane path=laukuttaramarga 出世道, by
meditating on the sixteen aspects of the four noble truths.)
The shamatha part of the practice, based on a non- differentiated mental image 無分別影像 has
been explained in some detail already, now we need to explain briefly the vipashyana practice,
based on the differentiated mental image 有分別影像.
According to the Yogacarabhumishastra 瑜珈師地論 ( shravakabhumi 聲聞地, yogasthana 瑜珈地
3.), a disciple yogi has in his practice with a differentiated image six bases of investigation
(paryeshanavastuni 六事差別所緣) namely: A/ The meaning expressed by language 語義，that is
in meditation, Dhyana, he contemplates all expressed by language as being a fabricated reality 邊
計性, it is devoid of own characteristics.
B/ The real bases (vastu 事)， inner= six faculties and outer= the five aggregates, that is the
investigation of the phenomena that arise in the dependent origination 依他起性。
C/ The characteristics 相. That is the own 自相 and common characteristics 共相 of the
dependently originated phenomena.
D/ The bright side 白品 and the dark side 黑品 of the investigation。 That is investigating the
virtues 功德 arising from a correct use of the object and shortcoming 過欠 of an incorrect
application. (Concentrated attention to impure objects leads to abandoning of sensual grasping, to
aggregates to understanding their selfless nature etc.)
E/ Time 時. All that is conditioned, starting with beings= aggregates, is experienced in terms of
three times, past, present and future.
F/ The Logic (yukti 理). Based on the four principles 道理 mentioned (觀待，作用，證成， 法爾)
These six bases of investigation are investigated in four stages
1/ Analysing (vicinoti 正思擇). Using a concentrated attention to a differentiated mental image to
investigate its special characteristic in terms of the worldly reality as far as it goes 盡所有性。
2/ A thorough analysis (pravicinoti 最極思擇). Using a concentrated attention to investigate the
common characteristics 共相 of a differentiated image in terms of the suchness reality 如所有性.
3/ A thorough wise investigation (parivitarkayati 周邊尋思). Using wisdom, a yogi investigates both
special and common characteristics of the chosen object by a concentrated differentiating
attention.
4/ A thorough sustained investigation (parimimamsati 周邊思察). By a vipashyana samadhi, a yogi
penetrates the true nature of the chosen differentiated mental image.

The differentiated mental images as well as the non-differentiated mental images are investigated
in terms of the three methods, corresponding to three kinds of wisdom.
1/ By the wisdom from hearing 聞所成慧, a yogi investigates by a concentrated attention a mental
image only based on language (nimittamatram 唯隨相行).
2/ By the wisdom from contemplation 思所成慧 , having grasped that image with a concentrated
attention, he thinks about it and weighs it in his mind in terms of the six bases of investigation
（paryeshananucarita 隨尋思行）.
3/ By the wisdom from meditation 修所成慧, having investigated the object, he sustains his
concentrated attention on it in order to penetrate completely its nature.（pratyavekshananucarita
隨伺察行）

Compare with the Majjhima nikaya, Culavedallasutta, the explanation of the Dhammadinna:
Shamatha practice means understanding the object of meditation by its function without being
deluded about its nature : kiccato asamohato 依作用依不癡, while the vipashyana practice means
understanding the object of meditation by penetrating its characteristics, by differentiating the
objects; lakhana pativedhato, aramanato 依通達其相依分別所緣。