Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

The concept of ānśayaparivṛti (transformation of the basis) originated from the Abhidharma literature. By way of example, praśabdhi (calmness) in relation to dauṣuṭulya (defilements) is described in the Dharmaskandha as one of the seven factors of enlightenment. So far, āśayaparivṛti can be understood as removal of dauṣṭulya and attainment of praśabdhi . In contrast, the term āśayaparivṛti in the Śāakabhūi of the Yogāāabhūi implies the transformation of the basis and process of enlightenment. The procedure can be described as the transformation of the basis. The meaning of āiśayaparivṛti in the Śāakabhūi is ‘ransformation,’ which is a fundamental change of body and mind, thereby the negative qualities are eliminated and the positive qualities are attained. In the Śāakabhūi, the Bodhisattvabhūi and the Abhidharmasamucaya , only the term, āśayaparivṛti is used. On the other hand, in the Mahāāasūrāaṃāa and the Madhyātavibhāaṭaīā both terms, āśayaparāṛti and ātśayaparivṛti are used. However, there is no significant difference between the two terms. The transformation of the Yogāāa practitioner’s body and mind is called āśayapariśddhi . It refers to the physical and mental transformation based on the Yogāāa practice of śmatha and vipaśanā. Thereby, the Yogāāa practitioner eliminates dauṣuṭulya which hinders correct cognition, and attains praśabdhi . In the five kinds of preliminary practice of Śāakabhūi, the yogāāa practitioner alternates between śmatha and vipaśanāto get a clear nimitta until he attains the single pointed concentration and the calmness of body and mind. When he finally attains āśayaparivṛti , the direct knowledge of things will be generated. In the second stage of the yogāāa 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 Yogāāa state of the Śāakabhūi can be considered a further developed form in the third Yogāāa state.