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The Cintāmayībhūmi is the eleventh stage among the seventeen stages of the Yogācārabhūmi (hereafter YoBh). It contains three groups of verses together with their commentaries, namely, Paramārthagāthā, Ābhiprāyikārthagāthā, and Śarīrārthagāthā. The Śarīrārthagāthā (hereafter ŚaG), the longest group, has 41 sets of verses and their commentaries. The Sanskrit text is preserved in the YoBh manuscript, and the first 29 sets of verses are inserted in the Śrāvakabhūmi (hereafter ŚrBh) manuscript. 1) Enomoto Fumio provides edited versions of all the sets of verses and elucidates the canonical sources of them, but the commentary remains unedited and little theoretical research on it has been done so far. Broadly speaking, in the commentary portion of the ŚaG, the authors/editors appear to demonstrate that their theories are directly based on the canonical literatures that the Buddha taught. It also refers to the importance of practicing śamatha and vipaśyanā. Though I have researched methods and theories of yogic practices in the ŚrBh, in this article I will examine the ŚaG’s verses and the commentaries referring to śamatha and vipaśyanā, and will consider the ŚaG’s distinctive features by comparing it to the ŚrBh.

<i>Śamatha</i> and <i>Vipaśyanā</i> in the Commentary on the Śarīrārthagāthā in the <i>Cintāmayībhūmi</i>