5喩伽地와 入無相方便相

Pañcayogabhūmi and Asallakasanānupraveśalaksana

In this article, I have tried to refute Hayashima's obsevation on the pancayogabhumi and the asallaksananuprave-salaksana. Hayashima has concluded: (1) The bodhisattva's method of spiritual practice which had been transmitted by so called Yogacaras, the practitioners of yoga, was first integrated into the pancayogabhumi and then into the two verses in the Yogavibhaga. This method was mainly consisted in practicing yonisomanaskara through which the grahyagrahakanupalabdhijnana was archived. It could be traced back to the Yogavibhaga and adopted in the Hyun-yang-song-gyo-ron(『顯揚聖敎論』) and in the Abhidharmasamuccaya. (2) Meanwhile both the Mahayan-asutralamkara and the Madhyantavibhaga adopted this method, reinterpreted it from their own perspectives on dharmadhatu, and then accomplished the system of the bodhisattvamarga, namely the process of the asallakasana-nupravesalaksana-dharmadhatudasabhumi. The auther(s) of the two works, then, identified the pancayogabhumi with the traditional system of the pancamarga. Hayashima's observation, however, seems to be depended largely on the interpretation of Sthiramati, the subcommen-tator of the Mahayanasutralamkara and thus was not consistent with the Mahayanasutralamkara and the Mahayanasutralamkarabhasya themselves. Conclusions from my research could be: (1) If we could put aside Sthiramati's subcommentary, it might well be inferred that the pancayogabhumi was formulated between the Mahayanasutralamkara and the Mahayanasutralamkarabhasya. (2) The asallakasananupravesalaksana was already completed before the pancayogabhumi and thus might not be in the essential relationship to the pancayogabhumi. (3) The two verses which were considered as quotation from the Yogavibhaga could be composed after the Mahayanasutra-lamkara.