Viewpoints of Dhyānāṅga in Vasubandhu’s Abhidharmakośabhāṣya

Abstract

          In Abhidharmakośabhāṣya, Nirdeśa 8 Samāpatti-Nirdeśa, Vasubandhu demonstrates dhyānāṅga in two places. Previous academic studies tend to show that dhyānāṅga in these two places conform to  Sarvāstivāda’s tradition. Nevertheless, this does not explain the reason behind the discrepancy of Vasubandhu’s viewpoints. I suggest that he aims to propose his new categorization of dhyānāṅga. To remap the old categorization, he formulates his own reasoning and applies many Sūtras as evidence to support his own theory.

          Research results showed that dhyānāṅga of Sarvāstivāda’s tradition follows mental states experienced during dhyāna, as described in Sūtras to a great extent. Vasubandhu, however, introduces a principle that dharmas should be considered as dhyānāṅga only if they are gradually omitted (apakarśa) once the practitioners attain the higher stages of dhyāna. After comparing dharmas considered as dhyānāṅga of Sarvāstivāda’s tradition with dhyānāṅga of Vasubandhu’s, these dharmas can be categorized into three groups: (1) The dharmas Vasubandhu considers as dhyānāṅga but interprets the meaning differently. These include initial inquiry - investigation (vitarka-vicāra) and pleasantness (sukha). (2) The dharma Vasubandhu similarly considers as dhyānāṅga and indicates the same meaning. This is joy (prīti). (3) The dharmas Vasubandhu does not consider as dhyānāṅga. There are internal pure calmness (adhyātmasaṃprasāda), mindfulness (smṛti), awareness (samprajñāna), equanimity (upekṣā), neither-painful-nor-pleasant feeling (aduḥkhāsukhā vedanā), and concentration (samādhi).

          Although parts of dhyānāṅga are aligned to that of Sarvāstivāda’s, and other parts do not, Vasubandhu presents all the dharmas and demonstrates them coherently. This makes the proposed viewpoint of dhyānāṅga complete and well-rounded.