nce)and prajnapti(designation)in the Bodhisattvabhümi

In the“Tattvartha,”chapter of the Bodhisattvabhumi,the real existence of vastu or

tathata is presented as an inexpressive essence.In the first part of this
chapter,tattva
(truth)is categorized by two and four ways.In one of these categories,it is stated that bo-
dhisattvas and the Buddha-Bhagavans recognize that all dharmas have the inexpressive es-
sential nature(nirabhilapyasvabhãvatã). 翻译成中文，其中出现的梵文不用翻译
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在菩萨地（Bodhisattvabhümi）的“Tattvartha”章节中，Vastu（真实存在）和 prajnapti（指
称）的存在被呈现为一种无法表达的本质。在这一章节的第一部分，通过两种和四种方式
对真理进行分类。其中一种分类中提到，菩萨和佛陀认识到一切法皆具有无法表达的本质
（nirabhilapyasvabhāvatā）。

User
What is [the truth,that is,the domain of knowledge completely purified of obscurations to the ob-
ject(jneyavaranavisuddhijnanatattva)]?This domain(gocara-visaya),for bodhisattvas and the
Buddha-Bhagavans,is to enter into the selflessness of dharma(dharmanairatmya).This is
achieved through knowledge after having gained [enlightenment]and being purified.It begins
with obtaining the inexpressive essential nature(nirabhilapyasvabhãvata)of all dharmas and
the knowledge corresponding to the perception of the object without any verbal
designation(prajnapti-
vadasvabhāva).This is true reality,there being nothing higher,the extreme limit of knowables,
[and]from which correct analyses of all dharmas are accomplished and are not necessary to sur-
pass.2)

After this statement,tathata is regarded as vastu,and the relationship between vastu and
prajnaptivada is described as follows 翻译成中文，其中出现的梵文不用翻译
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这 是 关 于 真 理 的 定 义 ： 即 ， 知 识 领 域 完 全 净 化 了 对 客 体 的 障 碍
（ jneyavaranavisuddhijnanatattva ） 。 对 于 菩 萨 和 佛 陀 - 世 尊 来 说 ， 这 个 领 域 （ gocara-
visaya）是进入法的无我性（dharmanairatmya）的。这是通过获得[开悟]并被净化后的知识
来实现的。它始于获得一切法的无法表达的本质（nirabhilapyasvabhāvata）以及与对象感知
对应的没有任何言语指称的知识（prajnaptivadasvabhāva）。这是真实的现实，没有更高的
东西，是可知事物的极限，通过它可以完成所有法的正确分析，不需要超越。

在这一说明之后，"tathata"被视为"vastu"，并描述了"vastu"和"prajnaptivada"之间的关系如
下：

3.Manojalpa(mental verbalization)in the context of yoga

In the “Dharmaparyesti,”the eleventh chapter of the Mahayanasutralamkara,manojalpa

is mentioned in the context of yoga,i.e.,spiritual practice.
Through the error of perceiving the [image of]skeleton in mind,duality is mentioned.As such,de-
spite the fact that there is no duality,duality is perceived [as perceiving the image of skeleton in
mind].(MSA XI,26)4)
Through the yoga stabilizing in their own realm(svadhãtu),[conceptualizations(vikalpah)]attain
the special object(alambanavisesa).They(conceptualizations)do appear as non-duality.It is like
—1199—

NII-Electronic Library Service

The Japanese Association of Indian and Buddhist Studies
skin(carma)and bone(kānda).(MSA XI.33)⁵
In this verse,it is stated that conceptualizations attain the special object(alambanavise-
sa).Vasubandhu comments that the special object refers to an object as
dharma(dhar-
malambana).The meaning of dharmalambana is explained in verse 5. 翻译成中文，其中出
现的梵文不用翻译
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在瑜伽的语境中，如《大乘庄严经》的第十一章“法华经释义”中提到的 Manojalpa（心理
言语），指的是精神修行。

通过在心中感知骷髅的形象的错误，提到了二元性。因此，尽管不存在二元性，但被感知
为二元性（如在心中感知骷髅的形象）。通过在自己的领域（svadhātu）稳定的瑜伽，概
念化（vikalpah）获得了特殊对象（alambanavisesa）。它们（概念化）表现为非二元性。
就像皮肤（carma）和骨头（kānda）一样。

在这一节中，提到概念化获得了特殊对象（alambanavisesa）。婆罗门多（Vasubandhu）评
论说，特殊对象指的是作为法（dharma）的对象（dharmalambana）。法的对象的意义在
第五节中有解释。

User
Dharma is regarded as object:the internal,the external,and the both.Further,duality is obtained as
non-dualiy⁶because duality is not apprchended.(MSA XI.5)?
According to the comment of Vasubandhu,8'"the internal”means subject(grahaka),
“the external”means object(grahya),and “the both”refers to true reality(tathata)as
the internal and the external get together(samasta).Therefore,“the special
object”refers to these three:the internal,the external,and the both.These are perceived
as dharma in the
meditation ofyoga.Further,in verses 6 and 7,manojalpa is mentioned:

Object as dharma is perceived by the three wisdoms [arising from]hearing(sruta)[reflection

(cintã),practice(bhavanã)],[that is to say,]by keeping clarity of the stated object(yathok-
tārthaprasanna)[in mind]using mental verbalizations(manojalpa),by verbalization(jalpa)of
objective appearance,and by fixing the mind upon the name(naman).And perception of threefold
object which is previously mentioned is based upon it (dharma which is perceived by the three
wis- doms).(MSA XI.6-7)⁹)
Vasubandhu comments on this verse as follows:
Moreover,dharma is perceived by the three wisdoms arising from hearing(sruta)reflection(cin-
tā),practice(bhāvana).In these, it(object as dharma)is perceived by the wisdom arising fror
hearing,when one keeps clarity of stated object [in his mind]using mental verbalizations.“Using
mental verbalizations”means “using correct conceptualizations(samkalpa).”“Clarity”(prasanna)
means “convinced”(adhimukta)or “determined”(nisciia).“Keep”(pradharana)means “investi-
gation”(pravicaya).
It(object as dharma)is perceived by the wisdom stemming from reflection,when one keeps the
appearance of the object [which appears]from verbalization.When one considers that the object
appears solely from mental verbalization,one realizes that there is nothing other than mental ver-
balization in the cognition of the two stated objects. 翻译成中文，其中出现的梵文不用翻译
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法被视为对象：内在的、外在的、以及两者。此外，二元性被视为非二元性，因为二元性
无法被理解。根据婆罗门多（Vasubandhu）的评论，“内在”意味着主体（grahaka），
“外在”意味着客体（grahya），而“两者”指的是真实性（tathata），因为内在和外在
合而为一（samasta）。因此，“特殊对象”指的是这三者：内在、外在和两者。在瑜伽冥
想中，这些被感知为法。此外，在第 6 和第 7 节中提到了 manojalpa：

“法作为对象”是由三种智慧（由听闻[sruta]、思考[cintā]、实修[bhāvana]产生的）所感知
的，也就是通过保持心中的陈述对象的清晰度（ yathoktārthaprasanna）使用心理言语
（manojalpa），通过客体外观的言语化(jalpa)，以及通过专注于名称(nāman)而感知到的三
重对象。先前提到的三重对象的感知是基于它（由三种智慧所感知的法）。

婆罗门多对这一节的评论如下：
此外，法是通过听闻（sruta）、思考（cintā）、实修（bhāvana）产生的三种智慧所感知的。
在这些中，（作为对象的）法是由听闻所产生的智慧所感知的，当一个人使用心理言语时
保持陈述对象的清晰度时。“使用心理言语”意味着“使用正确的观念（ samkalpa）”。
“清晰”（prasanna）意味着“确信”（adhimukta）或“决心”（nisciia）。 “保持”
（pradharana）意味着“调查”（pravicaya）。当一个人保持通过言语化产生的客体的外观
时，它（作为对象的法）是由反思所产生的智慧所感知的。当一个人认为对象仅从心理言
语中出现时，他意识到在这两个陈述对象的认知中除了心理言语之外没有其他东西。

User
It should be understood that it(object as dharma)is perceived by the wisdom arising from prac-
tice,when one fixes his mind upon the name(näman),since there is no perception of duality in the
cognition of two stated objects.Therefore,three objects which have been already explained are
based upon the perceiving object as dharma.10

According to Vasubandhu's comments,especially those that were underlined,the one

who practices meditation maintains clarity on the stated object in mind.It is also explained
that “clarity”(prasanna)means “convinced”(adhimukta)or “determined”(niscita).In
other words,the Yogin keeps the convinced or determined object in his mind.
To understand the meaning of “convinced or determined object,”the passage found in
the “Tattvartha”chapter contains some useful information.
In these [four truths,the first is as follows];every people shares identical opinion through the
knowledge which is laid(in mind)by following acquaintance with [linguistic]signs(samketa) and
conventions(samvrti)ll)with respect to vastu.For example,with respect to earth(prthivi), “Earth is
just earth,and not fire”....In short,“This is this,and not that"or “This is such,and not any
other.”Vastu is domain(gocara)of determined confidence(niscitadhimuktigocara),and is
accomplished by self-conceptualization(svavikalpaprasiddha)through the name(samjna)which is
inherited by the people,without having been pondered,without having been weighed,and with-
out having been investigated.This is the truth which is accomplished by the people.2
This phrase states that a linguistic sign(samketa)as worldly consent is given on vastu, and
people get linguistic consensus through it,such as “"this is a book,not a pen."This
“linguistic consensus”implies “determined confidence”(niscitadhimukti).!3)It seems that
determined confidence or linguistic consensus appears from a linguistic sign(samketa)on
vastu.Considering this statement in "Tattvartha"chapter,the meaning of the statement
found in Vasubandhu's comments on verses 6 and 7,especially those that were underlined, can
be made clear as follows;One takes outer-object in the mind converting it to a name or word in
the stage of hearing(Sruta).This name or word in mind is called mental verbal-
ization(manojalpa).In the next stage,reflection(cintã),the Yogin manifests the image from
this mental verbalization and he considers that that object appears solely from mental
verbalization,and realizes that there is nothing other than mental verbalization.After going
through these stages,in the stage of practice(bhavana),the Yogin fixes his mind upon the
name,that is,mental verbalization,and perceives true reality(tathata)extinguishing the
duality of object.As such,we can say that manojalpa is an important concept in the con-
text of yoga:it(i.e.,manojalpa)is the outer-object itself converted to a name or word in
the mind and is the cause of the manifestation of images during meditation. 翻译成中文，其中
出现的梵文不用翻译
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应该理解，当一个人将注意力集中在名称（nāman）上时，实践智慧所感知的对象（作为
法）是因为在这两个陈述对象的认知中没有二元性。因此，已经解释过的三个对象基于将
对象视为法来感知。

根据婆罗门多的评论，特别是那些被强调的部分，实践冥想的人会保持对心中陈述对象的
清晰度。还解释说，“清晰”（ prasanna）意味着“确信”（ adhimukta）或“决心”
（niścita）。换句话说，瑜伽行者将确信或决心的对象保持在心中。

为了理解“确信或决心的对象”的含义，可以从“Tattvartha”章节中的某些信息中获得一些
有用的信息。

这个短语说明，通过对 Vastu 的知识（通过熟悉语言符号[samketa]和约定[samvrti]）在人们

心中奠定，每个人都对 Vastu 有相同的看法。例如，对于地球（prthivi），“地球只是地球，
不是火”……简而言之，“这就是这个，而不是那个”或“这就是这样，而不是其他任何
东 西 ” 。 Vastu 是 确 定 信 心 （ niścitādhimuktigocara ） 的 领 域 ， 通 过 人 们 继 承 的 名 称
（samjñā）进行自我概念化（svavikalpaprasiddha），而不是经过思考、权衡或调查。这是
人们所完成的真理。
这个短语说明，Vastu 上的语言符号（samketa）作为世俗的共识，人们通过它获得语言一
致，比如“这是一本书，不是一支笔”。这种“语言共识”意味着“确定信心”
（niścitādhimukti）。从“Tattvartha”章节中考虑这个陈述，可以清楚地理解婆罗门多在第 6
和第 7 节的评论中所发现的那些被强调的部分的含义；一个人在听闻（ Sruta）阶段将外在
对象转化为心中的名称或词。心中的这个名称或词被称为心理言语（manojalpa）。在下一
个阶段，即反思（Cintā）阶段，瑜伽修行者从这个心理言语中展现出形象，并认为那个对
象仅从心理言语中出现，并意识到在认知这两个陈述对象时除了心理言语之外没有其他东
西。经过这些阶段，在实践（Bhāvana）阶段，瑜伽修行者将注意力集中在名称上，即心理
言语，并感知到真实性（tathata），消除了对象的二元性。因此，我们可以说，心理言语
在瑜伽的语境中是一个重要的概念：它（即心理言语）是将外在对象本身转化为心中的名
称或词，并在冥想过程中导致形象的出现的原因。

User
4.Jalpamatra(verbalization itself)and cittamatra(mind itself)

When he(bodhisattva)recognizes objects as verbalizations and dwells in the mind itself which re-
sembles them(objects),[he]reaches direct perception of the ultimate realm(dharmadhäru),free
from the characteristics of duality.(MSA(L)VI.7)l4.
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当菩萨将对象视为言语化，并驻留于类似于它们（对象）的心灵本身时，他（菩萨）达到
了直接感知终极领域（dharmadhātu），摆脱了二元性的特征。

User
Reaching the supreme realization that there is nothing apart from the mind,he comes to
understand that the mind has no existence.Reaching [the supreme realization that]duality has no
existence, genius dwells in the ultimate realm which has no circumstance [of cycle of
reincamation].(MSA (L)VI.8)15)

These verses remind us of the theories of abhutaparikalpa and alayavijnana.It should be noted
that,in these verses,objects themselves are verbalizations.Considering this state- ment,it is likely
that the theories of abhutaparikalpa and alayavijnana were originally used in a linguistic
context.As we have already seen,the Yogin manifests the images from manojalpa during
meditation:the image,originally,is a name used as a linguistic sign of the outer-object.In other
words,the Yogin first takes the outer-object converting it to a
name in his mind.After that,the Yogin manifests the image from the name in his mind,that
is,manojalpa.Hence,we can say that this theory of manojalpa in the context of yoga de-
veloped into the theories of abhitaparikalpa and alayavijnana.

5.Conclusion

From the above investigation,we can arrive at the following conclusions:in the Bo-
dhisattvabhimi,it is stated that the existence of vastu is an inexpressive essence in the out- er
world.When vastu is the locus of designation,that is,prajnapti,the world appears as various
things.However,when vastu is not the locus of designation,the world appears as inexpressive.The
former is what we call mundane,and the latter is what we call supra- mundane.An investigation
on the concept of manojalpa in the Mahayanasutralamkara re- veals that manojalpa is outer-
object which is converted to the name or word in mind.In other words,it is a designation on
vastu,which is stated in the Bodhisattvabhumi.First,the Yogin takes the
designation(i.e.,prajnapti)on outer-object (i.e.,vastu)into his mind;af- ter that,he manifests the
images from manojalpa during meditation.It seems that this the- ory of the manifestation from
manoljalpa developed into the theories of abhitaparikalpa and alayavijnana.And the same
time,manojalpa itself becomes a important concept to
connect spiritual practice and philosophical theory in the Mahãyanasamgraha.
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通过达到至上的觉悟，即除了心灵之外没有任何东西，他开始理解心灵本身并不存在。通
过达到至上的觉悟，即二元性不存在，聪明的人驻留在没有轮回循环情境的终极领域中。

这些诗句让我们想起了 abhutaparikalpa 和 alayavijnana 理论。需要注意的是，在这些诗句中，

对象本身就是言语化。考虑到这个陈述，很可能 abhutaparikalpa 和 alayavijnana 理论最初是
在语言语境中使用的。正如我们已经看到的，瑜伽修行者在冥想中从 manojalpa 中显现出
形象：原本的形象是作为外在对象的语言符号使用的名称。换句话说，瑜伽修行者首先将
外在对象转化为心中的名称。然后，瑜伽修行者从心中的名称中显现出形象，也就是
manojalpa 。 因 此 ， 我 们 可 以 说 ， 在 瑜 伽 的 语 境 中 ， manojalpa 理 论 发 展 成 了
abhutaparikalpa 和 alayavijnana 理论。

结论

通过以上调查，我们可以得出以下结论：在菩萨地中，指称的根源（即 prajnapti）中，
vastu 的存在是外在世界中无法表达的本质。当 vastu 是指称的根源时，世界呈现为各种事
物。然而，当 vastu 不是指称的根源时，世界呈现为无法表达。前者是我们所谓的世俗，
后者是我们所谓的超世俗。对《大乘庄严经》中 manojalpa 概念的调查揭示了 manojalpa 是
转化为心中名称或词的外在对象。换句话说，它是对 vastu 的指称，在菩萨地中有所陈述。
首先，瑜伽修行者将外在对象（即 vastu）的指称（即 prajnapti）带入他的心灵中；然后，
在冥想中，他从 manojalpa 中显现出形象。看来，从 manoljalpa 中的显现理论发展成了
abhutaparikalpa 和 alayavijnana 理论。同时，manojalpa 本身也成为连接精神修行和哲学理
论的重要概念，存在于《大乘集》中。