·Calcuttu Oriental Series, Vo. 27
ANALYSIS
ABHISAMAYALAMKARA
BY
E. OBERMILLER, Ph.D.
LUZAC & CO.,
46. Great Russell Streci,
LONDON
1933

·Printed by N. C. Paul, Exqr. and Pulished by Seal:
at the CALCUTT. ORIENTU. PRESS. W. Paninin
Ghose Lane, Cullertook

·श्रीमहहारकायमत्रयभाषिताभिममयालंकारनाम- प्रज्ञापार्गमतादशशाम्यन्य पदार्थाप्टकस्यार्थसप्ततश्च विवरणम् आचार्यहरिभद्रविरचिनाभिगमयालंकागलोकानामव्याख्यायाः स्फुटार्थानामवृत्त टीयमहापण्डिनरत्नसिद्धसुमनि- कीर्त्यादिविरचितमहाटीकादीनां च मनानुसारेण संस्कृत्य ममलंकृतम् आर्यपञ्चविंशतिसाहनिकाटलानिकाप्रज्ञापारामतासूत्रसंबन्ध- सूचकादिटिप्पगया च संलितम् कशनीकीयपण्डित यो उत्तरमन्नर गा विविध प्रकाशितम् ॥

·To
my highly revered and dearly beloved teacher
Professor Theodore Stcherbatsky
as a token of deepest gratitude

·PREFACE e It is about three years since the Sanskrit text of the Abhisamayālamkāra and its Tibetan translation have been edited by Prof. Th. Stcherbatsky and by myself in the Bibliotheca Buddhica. It was the first siep in the process of investigation of the contents of this exceedingly puzzling and difficult work and of the literature connected with it. Prof. Stcherbatsky, in his introduction to our edition, has pointed out that a correct interpretation of the Abhisamayālamkāra requires a thorough and assiduous study of all the principal sources, and has indicated, in general, the plan of investigation and elucidation of our texi. In carrying out this plan, it was first of all necessary to give a summary of th contents of the Abhisamayālamkāra, a review of the literaiure connected with a systematic review of the Doctrine which represents represents its principal subjectmatter, and a short indication of the main philo sophical point of view expressed in the text. All this has been done in our article "The Doctrine of Prajñā-pāramitā as exposed in the Abhisamayālamkāra of Maitreya "which has appeared in the Acia Orientalia vol. XI, and which may be regarded as a general introduction to the present work. In the said article we have laid stress upon the following points : 1 The Abhisamayālamkāra is a catechism of the Prajña -pāra mitā Docerine (prajñā-pāramitā-upadeśa-śāstral, an extremely abridged summary of the Prajñā pāramita-sūtras and, in the first instance, of the Pancavimś a tisa hasrikā. 2 The principal subjectmatter of the Abhisamayālamkāra is the teaching a bout the Path, i.e, the process of meditation and intuiition which is conducive to the attainment of Buddhahood and final Nirvāna. This teaching is regarded as hidden meaning of the Prajna-paramita-sutras, and the order in which it is exposed shows a strict correspondence with the contents of these sūtras. 3 The eight principal subjects and the seventy topics of Abhisamayālamkāra are to be viewed the in ·[ ü ] main e w On their relation to the Path and it 3. degrees. 4 The philosophical vie expressed in the Abhisamayālamkāra is that of the strictest Monism and of the Non-subsiantiality and Relativity (śünyatā) of all separate elements of exisience, i.e. the standpoint of the Madhyamikas. We musi remember here that Monism is one of the greatest productions of Indian thought. Early Buddhism with its pluralistic principles was unable to hold siand against it, and the origination of the Mahāyāna, of ihe Prajñā-pāramitā, and the Madhyamika system we have to ascribe exclusively to the influence of the old monistic teachings of the Upanişads. We have reasons to affirm that the Prajñā-päramitā and the exegesis founded upon it is a link between the Lipanişads and their later development in Vedānta. Of exclusive importance and interest is the position of the teacher Gauda pāda. A great nuinber of his Kāri kās the Mān dūk y a - Upanişad look as if they have been composed by an arden, follower of Mahāyāna and Madhyamika. So have, for instance, Kār. IV. 93.-ādiśäntā hy anutpunnah prakrtyaiva sunirusttāḥ/ sarve dharmaḥ a literal riproduccion of the usual thesis of the Prajñā-pārainită. The term dharma is unquestionably used here in the specific Buddhist sense. In many places it is directly said this is spoken of by the Buddhas" (buddhair aktam). We have moreover the expression prapancopasamom sitam, the same as in Nāgārjuna's salutation to th: Buddha at the beginning of his Madhyamika-karikās, etc. This Buddhist character of Gaudapāda's work has been already pointed out by Prof. S. N. Dasgupta who, in his History of Indian Philosophy p. 423, expresses the opinion that Gaudapāda might have been a Buddhist himself. In any case it is quite clear that he was under the strongest influence of the Mahāyāna, he, as well as the great Sankara-ācārya, in spite of all the latter's attempts to conceal this in his hatred for Buddhism and everything Buddhist.' Later on, Sriha r şa, in his Khand an a-K h a n d a-k hā dya has openly conwe 1 Prof. S. N. Dasgupta (History of Indian Philosophy. p 4243 rightly remarks that Sankara "did his best' to explain away evrli the most obvious references to Buddha and Buddhism in Gaudupida's Karikās." One of the most striking examples of this is the passities where Sankara gives for buddhaiḥ the synonym : panditaih. () ·the [ii] fessed that it is impossible to refute the thesis of the Madh y a mikas etc.' This analogy between the monistic teachings of Mahayana Buddhism and those of Vedanta is one of the most interesting subjects in the History of Indian Philosophy. In the Mahayanistic literature we have a text which shows this analogy in a most pregnant form. It is Uttarai antra (Mahayana-Uttaratantrasastra) of Maitreya-Asanga with its teaching of the element of Buddhahood existing in all living beings, similar to the jiva of the Vedanta. All this will be the subject of a separate study. As regards the present work, our chief task will be here to give a detailed exposition of the Abhisamayalamkara, an investigation of its eight subjects and 70 points taken separately. It will be our aim not only to elucidate the Abhisamayalamkara as such, but to establish in every separate case, the full concordance with the Prajna- Pāramita-sutras, the Pancavimsatisahasrika and the Astasahasrika. In such a way only, it will be possible to give a clear idea of the contents of our work and explain the exceedingly complicated system contained in it. Every attempt to give an explanation or a translation of the Abhisamayalamkara, without making references to the Sutras, is sure to meet with failure. We must more take into consideration the chief which facilitate the investigation of the Abhisamayalamkara. As we have already indicated in the Doctrine of Prajna-paramita etc." our principal foundation is the Great Comment- Haribhadra -the Abhis a y a la mkara-aloka and the and the Sphutarth (or the Small Commentary)' of the same author, in both of which all the previous exegetical literature (including the Commentaries of Arya and Bha danta Vimuktas en a) has been adopted as a foundation. It would be however insufficient if we were to take recourse only to these two Indian Commentaries. The tradition of Vimuktasena and Haribhadra, preserved by now once Sources ar y of sa m- | Madhyamikadi-vag-uyavaharanum svarupa-apalapo na sakyata iti (Khand., p. 19 and 29). Cf. Prof. Th. Stcherbatsky, Buddhist Logic, vol. I. p. 22. 2 Translated by me (with Asanga's Vyakhya) and published in the Acta Oricntalia. Vol. IX.On the resemblance of jīva with the gotra Cf. “Doctrine of Pr.-par. Index, s.v. 3 Tib. hgrel-chen. 4 Tib. hgrel-chun.

·S. a liv ] their successors, has been transferred by the Buddhist Pandits to the Trans-himalayan countries. There, in China and Tibet, particularly in the latter country. this tradition has produced an immense growth of exegetical literature containing the most valuable explanations of the difficult points of the Abhisamayalamkara. As regards the Chinese sources. they have not up to this time net with the due appreciation of sinologists. There even existed the opinion that the Abhisamayalamkara had never teen translated into Chinese and that the tradition of it was altogether unknown in China. This opinion seems to be cofirmed by the fact that in Piofessor Bunivu Nanjio Catalogue we have no indication of che Ibhisamayalamkara, whereas the other four treatises of Alaitreya are all of them mentioned. It is however probable. that the :\bhisamayalamkara exists somewhere either as separale item, or included as a part in another work. If it be the latter case, it is perhaps the reason why Prof. Buniyu Nanjio has left it unnoticed. We have a similar case with Prof. C. Bendall who has regarded the Abhisamayalamkara as being one with the Pancavimsatisahasrika and has not indicated it as a separate work. Indeed, how is it to be explained that the Abhisamayalamkara should have remained quite unknown to the Chinese ? Suppose it would have been inexplicably strange if later on, at the time of the Yuan Dynasty, when the Tibetan Lama Lo-do-g y a l-t shen' played such an important part at the court of the Emperor Khu-bilai setsen-khan as an ardent propagator of Buddhist science, the Abhisamayalamkara, which was then doubtlessly regarded by the Tibetan tradition as one of the most sacred texts, should have not found any entrance into China. Now, be this as it may be, in any case we can at present derive but little help from the Chinese sources, Quite the opposite we have to say with regard to the Tibetan tradition. After the Lotsava No-Lo-dan Se i-r a b? had translated the Karikas of the Abhisamayalamkara, the Abhisamayalamkara-aloka, Sphutartha into Tibetan and had composed his own Commentary, the Abh samayalamkara became a text | Blo-gros-rgyal-mtshan (Hphags-pa-bla-ma). 2 Rňog Blo-ldan-Ses-rab. 3 This Commentary has been recently published by the Aga (Bde.chen-lhun-grub-glin) monastery of Transbaikalia, ·[v] Br perhaps the most studied in the Tibetan monasteries. All the celebrated Tibetan scholars of the earlier and the later period have commented upon it,' and even at present the Tibetan and Mongolian learned Lamas have not ceased to compose additional Commentaries and Sub-commentaries to it." In the monastic schools of Tibet and Mongolia the Abhisamayalamkara is the fundamental text for the study of the Prajnaparamita literature (known by the abridged term phar-phyin=paramita;. As with the other disciplines of Buddhist science, there are not less than ten different schools, each with its own special manuals (y i g-ch a)." We shall give here briefly the order in which the phar-phyin is studied in the Go-m a n' school of the ra-pun monastery which has been founded by the Omniscient Lama (Kun-mkhyen-bla-ma) J a m-y a n-z a d-paand which is now predominant in Mongolia and Transbaikalia. In this school the phar-phyin represents the second department of study" which endures altogether four years. The preliminary degrees are sometimes counted apart, as belonging to the first department the subjects of which are Logic and general topics. The students begin with the Donbdun -the 70 Topics of the Abhisamayalamkara, as summarized in the short manual ascribed to Jam-yan-zad-pa which contains the de finition (mtshan-ñid= iaksana) of each of the Topics, an indication of its varieties (dbye-ba=bheda), symonyms (rnam-grans= paryaya), and limits (sa-mtshams=quadhi). All this is learnt by heart. This is accompanied by the си 1 A detailed list of the principal Tibetan Commentators is contained in the introduction of Prof. Th. Stcherbatsky to our edition of the Abhisamayalamkara, p. ix. 2 Among these new Commentaries we may mention the two Mchan=Tippanis-one by the Amdo Lama Gun-than Bstan-pahi sgron me and the other by the Mongolian Lama Chos-mdzad. 3 Cf. “Doctor. of Pr.-par." p. 3. 4 Sgo-man. 5 Hjam-dbyans bzad-pa. 6 The order of study is : | Logic and General Topics (tshadma and bsdus-grua) five or six years, 2 Prajna-paramita (pharphyin|--four years, 3 Madhyamika (dbu-ma)--two years, 4 Abhidharma (Kosa=M dzod)—two years, and 5 Vinaya (hdul-bal-ten years. The main texts are indicated in the introduction to the edition of the Abhisamayalamkara. 7 The full title of this text is: Dros-po brgyad don bduncuhi rnam-bżag legs-par-bsad.pa mi-pham bla-mahi zal-lun.

·1. C Cou preliminary study of the Doctrine of the Path and the Siages of the Bodhisattva (sa-lumn). according to the manuals cf Khai-dub and Kon-chus Jiy-meu.van-po. After that we have the study of phar-plyin proper which is divided into the following four classes - | gzun-gear-hog-ma--the lower. ilie innin course foi those who first (ssar-du) begin the study of the main icxi (géli 3lusiha) of this branch of Buridhisi literature. 2 gzun-gear-gon-ma--the higher Second course for the beginners. In these two classes the first Chapter of the Abhisamavalamkara (Sarva-akarjuatro adhikara) is studied up to the seventh Topic, via che Action cf the Mahayanis.ic Outfit (go-grub sandha pratipatti). 3 skabs dan-pc-(the end of) the ainsi (hapter and the study of the following: 4 stcr-mohi hdzin-grua- ihe runding with the feast (ston-mo) celebrated on the orasion of the terminative of the phar-phyin studies. The principal subject here is the fourth Chapter of the Ibhisanavalci kara which is regarded as the most clifficult. In each of these four classes where in de ove! secondary subject of sivdy, as follows: (a) In the gzun-gsar-hog-na--the teaching about twency varieties of the 01.0re gation of Saints (dgch uun ni-stu, as initiated in the Abhisamayalamkara, kar. I. 23. 24. (b) In the gzun-gsar-gon-nam-the learning about functional interde ependence Irten hbrel = pratitya-samutpadu) and the Yogacare: theory of the store-consciousness (kun-g ihi rnam par ses-pa = alaya-vijnana). (c) In the skubs dan-po-the teaching concerning the conventional direct meaning of the Buddhist Scriptura and the difference between ihe Mädhyamika and the Yogacara interpretations of Prajna-param'ta (anun-ric's (d) In ston-mohi hdzin-grec-he teaching about the four degrees of trance in the Sphere of Ethereal the and ܢ ܕ ܢ 1 Cf. “Doctrine of Pr.-par." p. 14 sqq. 2 hdzin-grua. 3 zur-bkol. 4 Abbr. : kun-gzi. 5 l.e. dran-don-ncyartha and nas-don nitartha 6 dhyana= bsam-gtan.

·[vii] Bodies, and the four degrees of mystic absorp.ion" in the Immaterial Sphere (bsum-gzugs). A! these studies are conducted in the form of leciures which are accompanied by controversies between the different groups of students according to che method of 'eequence and reason" (thal-phyir). The principal works on the main subjects of the phar-phyin studied in the Go-man school are as follows: 1 The Sphuţārihā (Hg:el-pa Don-gsal) of Haribhadra, as the fundamental Indian Commentary. 2 The Legs-bśad Geer-phren of Tson-kha-pa. 3 The Rnam-bśad sñ ñ-pohi rgyan of Rgyal-tshab Dar-ma-rin-chen. 4 The Phar-phyin skabs brgyad-ka Jam-yanżad-pa. 5 and 6 The Tippanis (Mchan-hgrel) of Gun-than Bstan-pahi sgron-me and Chos-ndzad. 7 The Surrmary of the fourth Chapter (Skabs bźipahi sdcm) of Gun-than Bstan-pahi sgron-me." Beginning with 1926, I had the good luck of spending every summer in the neighbourhood of the Transbaikalian monastery of Dg a h-1 d a nd a r-r gy a s-glin (Chilūtai). Among the learned Lamas of this vihāra there are many who have studied in Tibei, at the Bra"-pun monsatery fifteen, twenty years and more. With them I have undertaken a systematical study of the Abhisamayalamkāra and its principal Commentaries according to the traditional custom. The present work is an attempt to summarize the result of these studies in a brief and possibly clear form. The plan of it is as follows :: 1 rūpa-dhātu . gzugs-khams. 2 sunupatti sñoms-par-hjug-pa. 3 arūpya-dhatu rzugs-med-khams. 4 bsam--for bsan-glan and gzugs ---for gaugs mcd. 5 The student maintaining this or that thesis does this in sentence ending with the words : yin-par-thal.- “It follows, it is to be acknowledged". ...and gives the Icasın, ending with the words : yin-pahi-phyn. "because this is........ etc. - 'The opponunt, it le agrees, replies with: hdod ( sam)...! not-hi says either : rtags ma-grub ( lingam na siddhart-"the Isrminus medius is not founded "or: khyab-pa ma-byun--the concommillance (vyāpti) is not correct." The parts of the Tibetan manuals (yig cha) which con. tain controversies are written in such a forin. 6 Of these works, the first four are indicated in my "Doctrine of Prajñā-pāramitā," pp. 2 and 3.

·1 viii o subon 1 The system f the seventy jecis etc. with their definitions, varieties, and so has been borrowed from the Don-bdun-cu. In those places where the information given by this text proved to be insufficient, I have added explana.icns from the Phar-phyin skabs bryad-ka. 2 The Sanskrit version consists of extracts from Harithadra's Abhisamayālamkāra-ālokā A comparison of this text with the Sphutärthā or the Small Commentary of the same author shows an almost literal correspondence in the pars containing the direct explanation of the Karikās of the Abhisamayalamkāta It seems that the Sphutărthā is for the greater pait an abridgement of the Abhis. alokā. In those places where both texts are identical, we have quoted below the Tibetan translation of the Sphuţārthā (instead of the Tib translation of the Athis. aloka, Tg. NIDO V'l) in order to show this correspondence. 3 The additional explanations have been borrowed from the Lun-gi-sñe-ma of Bu-ston, the Cser-phren, the Rnam-bśad-sñin-pohi-rgyan, etc. 4 As regards the references to the Pancavimsatisāhasrikā, these have been made throughout, sometimes in the text, but for the greater part in the foot-notes. We have used the Peking edition of the Pañcavimša.isāhasıikā which is in the possession of the Buddhist temple at Leningrad. It now remains for me to express my deepest thanks to all those who have kindly assisted me in this work of mine,--to my revered teacher Professor Th. Stcherbatsky who has encouraged me to undertake the systematical study of Prajñā-pāramitā and Abhisamaya and has never declined to grani his help and instructions, to Dr. Narendra Nath Law and Prof. Nalinaksha Dutt owing to whose kind attention this work is now published, and io all my kalyānamitras of Transbaikalia, in the first place to Lharams-pa Dondub Buddhain, the Abbot of Dgah-ldan-dairgyas-glin. My warmest thanks are likewise due to my aunt, Miss Helen Obermiller, for her painstaking work in preparing the complicated manuscript for the press. E. OBERMILLER Leningrad, 1932.

·ANALYSIS OF THE EIGHT SUBJECTS AND
THE SEVENTY TOPICS OF THE
ABHISAMAYALAM KĀRA OF
MAITREYA

·CHAPTER I 7 of A. The 8 Principal Subjects zet vaati: = drcs-po brgyad. (Summarized in Chapter 1. Kār. 4. 5). Consist of: Aa. The 3 kinds of Omniscience. fas: asiat: thams-cad-mkhyen-pa gsum (abridged mkhyen gsum). These are :- 1. The Omniscience lof the Buddha) in regard of all the aspects existence सर्वाकारज्ञता - rnam-pa thamscad mkhyen-pa-nid (rnam mkhyen). (1). Definition: The ultimate knowledge (of ihe Buddha), the direct cognition, in one single moment, of all the aspects of existence, empirical and absolute (Don. 2a. 1-2.] ji-ita ji-sñed-kyi rnam-pa ma-lus-pa skad-cig-ma gcig-la mncn-sum-du mkhyen-paḥi mtharthug-gi mkhyen-pa.') Varieties: 1. The Omniscience in regard of the Absolute Reality. [Ibid. 2a. 2.) ji-Ita-bartogs-pași mkhyen. 2. The Omniscience in regard of the Empirical Reality. (ibid.] ji-sñed-pa rtogs. pahi rnam-mkhyen." 3. The direct knowledge of the Creative Mental Effort for Enlightenment and of all the other characteristic aspects of (the Path) as being the cause (of (of the Omniscience of the Buddha), as well as of the result which is attained by this Path. rnamas 1 The definition given in the Lun-gi sñe-ma (Agama-mañjari) of Buton accordance with the Pañcavimšatısāhasrikā is follows Aga Ed. 64b 1-21 chos thams-cad-kyi rnam-pa dan rtags dan mtshan-ma ma-lus-pa kun ji-lta ji-sñed-par mnon-sum-gyi mkhyen-pa-nid the direct knowledge of all the aspects, characteristic marks and cause of all the elements of existence 2 The cognition of the Absolute (jr-Ita-ba-don-dam-pa = paramārtha) is the intuition of the monistic principle at the time of intense concentration, and the cognition of the Empirical World is the knowledge which is acquued after the termination of the trance (Lun. 64b. 2-3). 2 ·ANALYSIS OF Abhis, ālokā. MS 16b 9 FAITEITETEATTfG [Don. 2a. 2.] sems-bskyed-sogs rgyu-hbras-kyi rnampa kun micn-sum-du-rtogs-pahi rnam-mkhyen 4. The 21 forms of the Transcendental Wisdom peculiar to the Stage of the Buddha which is not in the least influenced by defiling agencies (Don. Za 3.) sans-rgyas-kyi saḥı ye-ses sde-tshan ñer-gcig. Limits: The Stage of the Buddha, exclusively. [Ibid.) sa-mtshams sans-rgyas-kyi-sa kho-nar yod ܝܝܚܐ 11. The Omn Omniscience in regard of the Path FTTTTTT = lam-ses-ñid (=lam-ses). (2). Definition: The intuition of the Mahāyānist Saint, dominated by analytic wisdom, directly cognizing the essential nature, the non-substantiality, of the 3 different Paths to Salvation.” [Don. 2a. 4.] lam gsum bden-med-du mnon-sumdu-rtogs-pahi ses-rab-kyis zin-pahi theg-chen hphagspahi mnon-rtogs. The Omniscience of the Buddha in regard of all the aspects of existence is impossible without the knowledge about the (3) Paths to Salvation, viz. that of the Srāvakas, (the Pratyekabuddhas and the Bodhisattvas). It is for this reason that the Omniscience in regard of the Path is discussed directly after the Omniscience of the Buddha. [Abhis. alokā, MS 16 b. 10-11.] सा (सर्वाकारज्ञता। न विना श्रावकमार्गादिपरिज्ञानेन । इति तदनु मार्गज्ञता । (Sphut. 29b. 5-6.] rnam pa thams-cad mkhyen-pañid rtogs-pa-ni lam-ses-pa-ñid yońs-su-ses-pa med-na medpas lam-ses-pa-ñid. Varieties:- 1. The Omniscience in regard of the Path as the cognition of the Path of the Srāvaka. श्रावकमार्गज्ञानमयी FriTar= ñan-thos-kyi lam ses-pahi lam-ses. 1 These 21 forms of the Buddha's knowledge, including the 37 characteristic features of Enlightenment (bodhipaksikā-dharmāh byan-phyogs-kyi chos) etc. are all of them enumerated in the 8th Adhikāra, as the attributes of the Buddha's Body of Absolute Wisdom. (jñāna-dharma-kāya=ye-ses-chos-sku). 2 The definition given in the Rnam-bśad of Rgyal-Tshab (39b. 1-2.) is the same as that of the Mahāyānistic Path of Illumination. Cf. below.

·THE ABHISAMAYALAMKARA 5 2. The Omniscience in regard of the Path as the cognition of the Path of the Pratyekabuddha. प्रत्येक- Ara Arizat=ran-rgyal'-gyi-lam-ses-paḥi lam-ses 3. The Omniscience in regard of the Path as the knowledge of the Mahāyānistic Path. महायानमागज्ञानमयी Tiziat=theg-chen-gyi lam-ses-paḥi lam-ses. Limits:--From the Māhāyānistic Path of Illumination and up to the Stage of the Buddha (including the latter likewise). [Don 2b. 1.) sa-mtshams theg-chen mthor-lamnas sans-rgyas-kyi saņi bar-du yod. III. The Omniscience in regard of the Objects of the Empirical World. pásrar = thams-cad-ses-pa-nid or TTFRITT gzi-śes. (3) Definition: The knowledge of the Saint which corresponds to the Hinayānistic spiritual family and consists, in its predominant part, of the direct cognition of all the separate elements of existence as being devoid of a relation to an individual Ego or soul. (Don 2b. 2] gãi thams-cad gan-zag-gi bdag-meddu mnon-sum-du rtogs-pahi cha-nas-bžag-paủi thegdman-gyi rtogs-rigs-su gnas-pahi hphags-rgyud-kyi mkhyenpa. The Omniscience in regard of the Path cannot be attained without the knowledge of the true nature of) the objects of the Empirical World in all their varieties It is for this reason that the Omniscience in regard of the Empirical World is spoken of directly after the Omniscience in regard of the Path. (Abhis. alokā. MS. 16b. 11-12.) मापि (मार्गज्ञता। न सर्ववस्तुपरिज्ञानमन्तरेण । इति तदनन्तरं सर्वज्ञता। [Sphut. 39b 4.] gái thêms-cad gois-su-ses-pa medpar lam legs-par yońs-su-ses-pa med-pas thams-cad šespa-ñid Varieties: 1. The Omniscience in regard of the Empirical World which is near to the ultimate result,—the Climax of Wisdom, (by being connected with Transcendental This is the 1 = pratycka-jina (instead of pratycka-buddha usual term in the Tibetan manuals.

·6 ANALYSIS OF Analysis and Great Commiseration. Is posssessed by the Mahāyānist Saint). फलभताया मातुरासन्नीभत बस्तुजान ... hbras gum-la fe-bahi gai-xes. 2. The knowledge which is far from the result, being devoid of Commiseration and maintaining the reality of separate entities फलभताया मातुर भन बस्तुज्ञानं-- horas-yum-la' n-ahi rét-ses Limits: Beginning with the Hinayānistic Path of Illumination and lasting till the Stage of the Buddha (including the latter likewise) [Don. 2b. 3.] sa-mishams nun-theskyi n thon-lamnas sans-rgyas-kyi sahi bar-du ycd FCETT: CATTIT: of of a the Ab. The 4 Practical Methods Realization (of the 3 kinds of Omniscience) =sbyor-ba bãi. These are -- 1. The Process Contemplation and intuition il the Aspects lot 3 kinds of Omniscience). qafarofata:=rnam-kun micn-par-rdzogs-par rtogs-pa (abridged rnam-rdzogs sbyor-ba). (4). Definition: The (process of) mind-concentration (yoga) of the Mahāyānist Saint dominated by analytic wisdom which is directed upon the aspects of the 3 kinds of Omnïscience. [Don. 2a. 4] mkhyen gsum-gyi rnam-ka sgom-pahi ses-rab-kyis zin-paḥi sems-dpaủi rnal-hbyor. Varieties: 1. From the standpoint of the essential character of the process etc..--the 20 methods of training. [Ibid]. no-bo sogs-kyi sgo-nas sbyor-ba ni-su. 2. From the standpoint of the aspects contemplated -the 173 forms of the Bodhisattva's yoga as realizing respectively the 173 aspects (of the 3 forms of Omniscience). 1 yum=māt;="the Mother" is the well-known synonym of Prajñāpāramita. 2 I.e. from the standpoint (1) of the essential character of the process)-rio-bohi sgo-nas = svabhāva-dvāreņa, (2) of the individual engaged in the training--ten gan-zag-gi sgo-nas -ādhāra-bhūtapudgala-dvāreņa, (3) of the means--thabs-kyi-sgo-nas-upāya-dvārena, and (4) of the result--ḥbras-buḥi sgo-nas=phala-dvärena. Cf. below, Chapter IV.

·THE ABHISAMAYALAMKĀRA 7 1 [Ibid 2b. 5.) rnam-pahi sgo-nas mkhyen gsum-gyi rnam-pa brgya dan don-gsum ñams-su-ien-nahi semsdpahi rnal-hbyor brgya dan don-gsum ycd. **The intuition of all the aspects'' has for its aim the attainment (practically) of a dominating position in regard of the 3 forms of Omniscience. It represents the practical process of realization of the said 3 forms through the constant contemplation of all the varieties of the Omniscience of the Buddha in regard of all the aspects of existence, of the Omniscience concerning the Path, and of the Omniscience in regard of all the objects of the Empirical World (Abhis ālokā, MS 16b 12-15] सर्वथवंप्राप्तत्रिसर्वज्ञतावशितार्थ पुनः सर्वाकारमार्गवस्तुज्ञानप्रकारसंग्रहण विसर्वज्ञताभावनयाधिगमः सर्वाकाराभिलंबोधः। (Sphut 44b 4-51 thors-cad-mkhyen-pa-nid gsun yons-su-ses-pa-ni dban-du-bya-bahi-phyır yan inam-pathams-cad dan lam dan gái-ses-pa bsdu-baħi-sgo-nas thamscad mkhyen-pa-nid gsum sgom-par-byed-pas rnam-pakun mnon-par-rdzogs-par rtogs-pa. Synonyms: 1. The yoga of the Bodhisattva afJATTET ATT:- :: sems-dpahi rnol-ḥbyor. 2. The Climax of Wisdom in the sense of the Path. ANEHIT TATTOTEHAT --lam ser-phyin. 3. The Path of the Bodhisattva. बोधिसत्त्वस्य मार्गः- byan-sems-kyi lam. The Mahāyānistic Activity RETggfagfa: = theg. chen sgrub-pa. 5 The Action of the Cutfit. Egofa: go-sgrub." Limits: Begins with the Mahāyānistic Path of Accumulating Merit and lasts till the termination of the process of intuition. (Don. 2b. 6] sa-mtshams theg-chen tshogs-lam-nas rgyun-mthaḥi bar-du-yod. 11. The Culminating Degrees of the Process of Illumination. Huff7482: - rtse-moħi mnon-parrtogs-pa or FTTTTT: == rtse-sbyor. (5). 1 As opposed to the theoretical part included in the first 3 subjects. 2 An abbreviation of go chahi sgrub-pa ·ANALYSIS OF Definition The mind-concentration (yoga) of the Mahāyānist Saint at the time when he has attained a dominating position in the contemplation of the aspects of the 3 forms of Omniscience. It is, in its predominant part, characterized by analytic wisdom which is the result of the meditation over the principle of Non-substantia iiy (of the separate elements of existence). [Don. 3a. 1.) ston-ñid-la dmigs-pari sgo n-byun-g śes-tab-kyis zin-paḥi cha-nas-błag-paņı nıkhyen gsun-gyt rnam-pa sgom-pa-la dban thob pahi shc bs-kyi semsdpahi rnal-hbyor. This method includes those special stages of the Path where the Bodhisattva who is engaged in the process of contemplation of the 3 forms of Omniscience), attains the resulting culminating degrees of his transic meditation [Abhis, alokā, MS. 20a. 6-8.] प्राप्तसर्वाकाराभिलंबोधस्य विशेषमागंण प्रकर्षपर्यन्ताधिगम इति मूर्धाभिसमयः। (Sphut. 70a) rnam-pa thams-cad mnon-par-rdzcgs-rai rtogs-pa thob-pa-la (khyad-par-gyi lam-gyis) rab-kyi mthar. phyin-pahi rtogs-pa hbyun-bas rtse-moņi mnon-par-rtogsphyin-pahi rtogs-pa hbyun-bas rts2-moħi mnon-per-rtogspa.? Varieties (briefly)-1. The Culminating Degrees on the Path of Training प्रयोगमार्गमूर्धप्रयोगः= sbyor lam rtse-sbyor. 2. The Culminating Degree on the Path of Illumination. Tanti TTTTT: =mthor-lam rtse-sbyor. 3. The Culminating Degree on the Path of Concentrated Contemplation. भावनामार्गमूर्धप्रयोगः == sgom-lam rtse-sbyor. 4. The Culminating Degree at the end of the Path, directly preceding the attainment of Buddhahood. Tartu: = bar-chad-med-pași rtse-sbyor (in detail) : i The Culminating Stage on the Degree of Heat FCHTETITT: = drod rtse-sbyor. ii The Culminating Stage on the Degree of the Climax. nantiriT:=rtse-rnoủi rtse-sbyor. 1 Acc. to Rnam-bśad (196b. 4-5)--sarva-ākāra-cbhisambodha is to be regarded as the cause, the factor for the attainment of a doninating position in the process of transic meditation, and murdhaabhisamaya represents the Path in its resulting moments.

·THE ABHISAMAYALAMKARA 9 IV on V-VII i The Culminating Scage on the Degree of Steadfastness. franata:=bzod-pahi rtse-sbyor. The Culminating Stage the Degree of Highest Mundane Virtues. लौकिकानधमंगतमूर्धप्रयोगः = chos-mchog rtse-sbyor.' The Culminating Slages on the Paths of Illumination and Concentrated Contemplation, and that at the end of the process of intuition. दर्शनभावनामागानन्तयभूधप्रयोगाः mthon-lam sgom lam-bar-chad-med-pahı rtse-sbyor gsum dan bdun. (otherwise) - 173 varieties, as corresponding to the aspects of the 3 forms of Omniscience. Limits : Beginning with the Degree of Heat of the Mahāyānistic Path of Training and ending with the final moment of the Path [Don 3a 31 sa-mtshams hcg-chen-gyi sbyor-lam drod-nas rgyun-mthaḥı bar-ro. a s III. The Process of Intuition progressive form of Contemplation. अनुपूर्वाभिसमयः=mthar-gyis-pahi mnon-itogs or अनुपूर्वप्रयोगः = mthar-gyis-sbyor-ba (5). Definition: The yoga of the Mahāyānist Saint, characterized by the contemplation of the aspects of the 3 kinds of Ommiscience, taken separately, in a gradual order. This kind of meditation is practised in order to obtain a firm knowledge in regard of each of the said aspects (i.e. to fix them firmly in the mind). (Don. 3a. 4.] mkhyen gsum-gyi rnam-pa-la brtan-pa thob-phyir-du rim-gyis-sgom-pahi cha-nas-bżag-pahi semsdpahi rnal-hbyor The objects, which had been first meditated over in detail and in a summary form, are then put in a gradual order and meditated over again separately by him who has attained any of the Culminating Stages of the Path." This 1 The usual abbreviation for hig-rten-pahi chos-kyr-mchog. 2 This refers to the progressive process in its essential part which is considered to begin after the attainment of the Culminating Stage the Degree of Heat, when the object which has been meditated over is fully intuited and this intuition, the result of transic meditation on ·10 ANALYSIS OF progressive process of intuition has for its aim the attainment of perfect certainty in regard of each of the aspects of the 3 forms of Omniscience). (Abhis. alokā. MS. 375a. 5 sqq.] प्राप्तसूर्धाभिसमया व्यस्तसमस्तत्वेनाधिगतान ननुपूर्वीकृत्य स्थिर- करयाय विभावयतीत्यनुपूर्वाभिसमयः । [Sphut 84k. 6–85a. 2.) rtse-moħi mnon-fui-riogs-pa thob-pa so-so-ba dan bsdus-pa-rid-du rtogs-pah don-rnamgo-rims-bzin-du blags-nas brtan-por-bya-bahi-phyit rnampar-sgom-par-byed-pas mthar-gyis-pahi mnon-par-togspa. .. Varieties:-13 forms of progressive intuition [Don. 3a. 4.] mthar-gyis sbyor-ba bcu-gsum Limits: Beginning with the Mahāyānistic Path of Accumulating Merit and ending before the final moment of the Process of Illumination, [Ibid. 3a. 5.] sa-mtshams theg-chen-gyi tshogs-lamnas rgyun-mthahi sna-logs bar-du yod. IV. The final momentary Intuition. Haata: =skad-cig-ma-gcig-pahi mnon-bar-rdzogspar byan-chub-pa or afTH17: =skad-cid-mahi sbyorba. (7). Definition: The ultimate yoga of the Mahāyānist Saint, resulting from the progressive process of contemplation of the aspects of the 3 forms of Omniscience. [Don. 3a. 5-6.] mkhyen gsum-gyi rnom-pa mthar-gyis sgom-pa-las byun-baħi sems-dpaủi rnal-ḥbyor mthar-thug. The individual who has undergone the progressive process of intuition must finally become fully trained in the practice of transic meditation. Accordingly those elements which he has contemplated before he is now able to intuit directly in one single moment. is fixed in the mind. On the Path of Accumulating Merit the progressive process consists in the meditation over the topics which have been apprehended through study and analysis. The topics thus cognized on the most inferior degree of the Path of Accumulating Merit are contemplated again on the intermediate and the higher degrees of that Path. (Sic, acc. to Gser. I. 86a. 2-3). 1 Cf. below, Chapter VI.

·THE ABHISAMAYALAMKARA 11 [Abhis. aloka, MS. 375 a. 18-201 विभावितानुपूर्वाभिसमयस्य स्वभ्यस्तीकरणाय तेषामेवा धिगताना धर्माणां] क्षणेनैकेनाधिगम इन्कनणाभिलबोधः । (Sphut. 85b. 3-4.] mthar-gyis-paņi mnon-pai-rtogspa nan par-bsgoms-pa-ni śin-tu goms-par-bya-baħi-phyir de-dag-ñid skad-cig-ma gcig-gis sgom-pas skad-cig-ma gcig-paņi mnon-por-rdzogs-par byan-chub-pa. Varieties:-4 ferms, the decence being with regard io the point of view.' [Don 3b 61 dbye-na ldog-pahı sgo nas bź: Limits. Takes place at the final moment of the Path.- [Ibid.] sa-mtshams rgyun-mthah kho-nar yod. Ac. The Ultimate Result of the Path. This is : The Cosmical Body of the Buddha. THEATET: -- chos-sku. (8). Definition: The (aggregate of) the puiest virtuous properties which is the result attained by means of the meditation over the aspects of the 3 forms of Omniscience. [Don 3b. 1.] mkhyen gsum-gyi rnam-pa bsgom stobs-kyis thob-paħi ħbras-bu mthar-thug-paḥi zag-medkyi yon-ton. (The Bodhisattva) who has come to the final momentary Illumination has at the next moment the full and clearest intuition of the Cosmical Body of the Buddha (as his own essential nature) (Abhis. alokā, MS. 377a. 3-4.] विभावितकक्षणाभिसंबोधस्य द्वितीये नणं धर्मकायाभिसंबोधः । (Sphuț. 87b. 3-4.) skad-cig-ma gcig-paḥi mnon-parrdzogs-par byan-chub-pa rnam-par-bsgoms-paḥi skad-cig. gñis-pa-la chos-kyi-skær mňon-par-rdzogs-par-byarchub-pa Varieties: 1. The Cosmical Body as the Ultimate Essence of ma 1 Cf. below, Chapter VII. 2 The final momentary Illumination (eka-ksaņa-abhisambodha) and the Culminating Degree directly preceding the attainment of Bud. dhahood (anantarya-mūrdha-prayoga) are simultaneous, ·12 ANALYSIS OF Existence or the Body of Absolute Existence. FFHTqF17: =no-bo-ñid-sku. 2. The Spiritual Cosmical Body or the Body of Absolute Wisdom. Natha:=ye-ses chos-sku 3. The Body of Supreme Bliss as the result of the previous virtuous deeds of the Buddha. 177EFTT: = ions-skiu.' 4. The Apparitional Body. fariTr2: =sprul- sku Limits: The Stage of the Buddha, exclusively. [Don. 3b. 2.) sa-mtshams sans-rgyas-kyi sa khonar-yod. 1 The usual abbreviation for lors-spyod-rdzogs-paħi sku.

·THE ABHISAMIAYALAMKĀRA 13 of a s to as B. The Contents the Abhisa ma y alam kāra system a tized in the 70 Topics. Chapter 1 The Omniscience of the Buddha in regard of all the Aspects of Existence. af raft17: 79A: mam-pa thamscad-mkhyen-pa-ñid-kyi skabs te dan-po.' The first verse of the Abhisamayālamkāra contains a salutation Prajñā-pāramitā the mother of the Buddha, the Bodhisativas and the the Srāvakas." It is the Climax of Wisdom, which in the form of the Omniscience in regard of the Empirical World, leads to (temporary): Nirvāņa the Hinayanist Saints' striving for quiescence, which, the Omniscience in regard of the Path, enables the Bodhisattvas, those who act for the weal of the living beings, to fulfil ihe projects of the animate world, and which, as being the full cognition of all the aspects of existence from the standpoint of their non-origination etc (from the standpoint of the Absolute), is possessed by the Buddhas who, by the force of it, are able to expound the teaching, to swing the Wheel of the Doctrine" in all its different forms, as 1 This chapter should really bear the name of "the Path leading to the attainment of the Omniscience of the Buddha" Here we have käranc kāryopacära the appellation of the cause by the effect. (Cl. Abhis aloka, MS 16h --phala-nirdescna survākāraiñatā kathitā). 2 The teaching of the Abhısamayālamkāra and its commentaries is that of the "Unique Vehicle (eka-yüna) acc. to which the real Nirvāna is only that of the Buddha. 3 Sic acc to Sphut 3b. 1-5 The salutation in the Abhisamayā. Jamkāra forms a pec'al subject of investigation in the Tibetan commentaries ·The 10 Characteristic Elements of (the path as conducive to) the Omniscience of the Buddha in regard of all the aspects of existence. [Don. 3b. 4.] enam-mkhyen mtshon-byed-kyi chos beü yod.-Summarized in Kār. 6, 7. fatistia aia :- 1. The Creative Mental Effort for Enlightenment. atrafapiente: - byan-chub-tu sem ms-bskyed or thcg-chen sems-bskyed (the Mental Effort of the Mahāyānist Saint) 2. The precepts and instructions for entering the Path, waar: rgdams-nag. 3. The (4) Degrees (of the Nlahāyānistic Path of Training), conductive to Illumination. faiz -ncshbyed yan-lag or निर्वेधभागीयं - nes-ḥbyed-cha-mthun ! 4. The fundamental element of the lineage (of the Buddha) as the foundation of the Mahāyānistic Activity: JayarateTT: TEFALESİ Tisztheg-chen sgrub-paủi rten ran-baingnas-rigs. 5 The object of the Mahāyānistic Activity i.e of the process of meditation of the Mahāyānist Saint. TATERTaffan = theg-chen sgrub-paņi dmigs-pa. 6. The final goal of the Mahāyānistic Activity. gfatricen:=theg-chen-sgrub-pahi ched-du-bya-ba. (The 4 kinds of the Mahāyänistic Activity) : 7. The Action of the Outfit. grafa: --go-chahi sgrub-pa or hjug-sgrub. 8. The Action of the Access Fagfaff: : hjug-pahi sgrub-pa or go-sgrub. 9. The Action of Accumulation (of the virtuous elements). भारप्रतिपत्तिः ==tshogs-kyi sgrub-pa or tshogssgrub. 10. The Action of the Issue." fait fagfa: reshbyun sgrub-pa. 1 Or : res-par-hbyed-pahi cha-dan-mthun-pa. 2 l.e. the termination of the course of training on the Path.

·SUMMARY OF CHAPTER I According to Haribhadra 1. The person who wishes to attain Supreme Enlightenment first of all must make his Creative Mental Effort for this purpose, i.e. produce (within his stream of elements) a state of mind striving for this Enlightenment. The essence of this state of mind is the (Unique Monistic Principle underlying the) Non-substantiality of the separate elements of existence, and Greai Commiseration, and it manifests itself in 2 forms, viz. as the vow and as the action according to it. 2. Thereafter, in order to bring to accomplishment this striving for Enlightenment, (the Bodhisattva), desirous to preserve the virtuous properties which he has acquired and to bring them to further development, receives the instructions concerning the activity (of the Mahāyānist Saint), etc. Thereupon, when his study etc has been brought to a high degree of development, (the Bodhisattva) enters the steps conducive to Salvation" =the Path of Accumulating Merit (and becomes possessed of) the Toots of virtue, the essence of which is Faith, etc. 3. In proceeding further on he realizes the steps conducive to Illumination=the 4 Degrees of the Path of Training which are subservient to the full intuition of the Principles of the Saint, being the highest form of) meditation peculiar (to the Bodhisattva while he is still) a worldly being. 4. The Bodhisattva who exercises the Mahāyānistic Activity is thus able to attain the "Steps conducive to Illumination" just mentioned and the other degrees of the Path, as the Path of Ilumination itself etc. In such a manner the Bodhisattva whose true essential nature is the fundamental element of the Absolute, ---the foundation of the Mahāyānistic Activity, -- 5. exercises this activity having as the object of his meditation all the elements of existence and 6. with a view of attaining (a) the greatness of spiritual powers, the point of superiority to all living beings, (b) the greatness in the removal of the Obscurations, and (c) the greatness in the cognition of the Truth). He has accordingly to meditate over this threefold aim which appears as a final goal. Thereafter comes the teaching about the activity itself. by which (these aims) are attained. With respect to the 3 forms of Omniscience (which are theoretically dealt with in that part of the Prajñā-pāramitā which corresponds to ·16 ANALYSIS OF asthe first 3 chapters of the Abhisamayālamkāra),' the object of action in general, is the action which is founded upon all the vircucus elements, and, as regards each of the 4 methods of intuition, the process of intuit ng all the pects of the 3 forms of Omniscience etc , is the action founded upon the 6 Transcendental Virrtues. Accordingly, we have the Action of the Ou.fit and the other three), which as regards their essential nature, correspond to the Paths of Training, Illumination, Concentraied Contemplation, and the Special Path, respectively. Among these 4 actions- 7. The Action of the Outfit. the essence of which is energy, is first taken recourse to. Thereafter- 8. By means of the Action of the Access. the Bodhisattva acquires (lit. ascends') all the elements characterizing a Mahāyānist Saint. This is followed by 9. The Action of Accumulation (of all the virtuous elements). He who has brought this Accumulation to full accomplishment- 10. realizes the Action of the Issue (1.e. comes to the end of the Path). In such a form we have the gradual process of realization of the elements conducive to the attainment of Buddhahood The Omniscience of the Buddha (thus viewed from the standpoint of its principal factors), forms the subject-matter of the first chapter (of the Astasāhasrikā-prajñā-pāramitā-sūtra, correspond ing to the first chapter of the Abhisamayālamkāra. [Abhis. alokā, MS. 17a. 10-18a. 1.1. पुनरपि व्यासतः पिण्डार्थोऽभिधीयते। तत्र सम्यक्ष्योधिमधिगन्तु- कामेनादौ शून्यताकरुणागर्भ बोधिचित्तं प्रणिधिप्रस्थानस्वभावं द्विविध मुत्पाद्य । चित्तोत्पादतदाक्षिप्तधर्मनिष्पत्तये संप्राप्तगुणपरिपालनार्थेनाभिवृद्धयर्थ प्रतिपत्त्यादिष्वववादग्रहणानन्तरम्। श्रुतादिप्रकर्षप्राप्तमोज्ञभागीयश्चन्द्रादि- लक्षणकुशलमूलादूवं चतुःसत्यप्रतिवधानुकूलं चतुर्विधनिर्वधभगीय लौकिक- भावनामयं निश्चित्य। प्रतिपत्तिमतो यथोक्तनिर्वधभागीयमन्यदपि दर्शन- मार्गादिकमिति प्रतिपत्तेराधारेण धर्मधातुस्वभावेनैव बोधिसत्त्वेन सर्व- धर्मालम्बनपूर्वक सर्वसत्त्वाग्रताचित्तमहत्त्वं प्रहाणमहत्त्वमधिगममहत्त्वं 2 1 For a detailed explanation of this see below, under piatipatti 2 For the Pancavimšatisāhasrıkā, on the text corresponding to the first chapter cf. Appendix...... 3 For the Tibetan version of this text, cf. Appendix.

·THE ABHISAMAYALAMKARA 17 चाधिकृत्य प्रतिपत्तिः प्रवर्तत इत्यभिलक्षस्थानीयस्त्रिविधः समुद्देशी ध्येयः । तदनु तत्प्राप्तये त्रिसर्वज्ञताविषये सामान्येन शुक्लधर्माधिष्टाना सर्वाकाराभि- संबोधादौ चतुर्विधेऽभिसमये प्रत्यभिसमयं षटपारमिताधिष्ठाना च क्रिया प्रतिपत्तिरित्येव यथावत्प्रयोगदर्शनभावनाविशेषमार्गस्वभावानां संनाहादि- प्रतिपत्तीनां मध्ये वीर्यरूपतया प्रथमतः संनाहप्रतिपत्त्या संनह्य प्रस्थानप्रति- पत्त्या समस्तमहायानधर्माधिरोहणपूर्वकं संभारप्रतिपत्त्या संभृतसंभारेण निर्याणप्रतिपत्तिरधिगन्तव्या । इत्येवं बुद्धत्वावाहकधर्माधिगमानुक्रमेण प्रकाशनात्तथागतानामिति प्रथमपरिवतसंगृहीता सर्वाकारज्ञता॥

·Detailed Analysis of the l.lements charac: terizing (the Path conducive to) the Omni: science of the Buddha. で Creative Mental Effort for Enlightenment.antiagreta byan-chub-tu sumsbskyed or महायानचित्तोत्पादः theg-chen sems-bskyed. Kāi. l. 18-20.-(1) [1 General character of cilta-uipadu 2. is il citta 01causika? 3. Its varieties. the Vow and the Iction. 4. Other classifications (including the 22 forms mentioned in Kār 19, 20) Definition: A special form of the mind connected with the will and the request of attaining Enlightenment for the sake of other living beings - [Rnam-bśad, 5/b. 1.] géan-gyi don-du yan-dag-parrdzogs-paņi byan-chub don-gñer-gyi ḥdun-pa dan mtshuńs- Idan-gyi sems khyad-par-can-no. Object :-1. Supreme Enlightenment--the aim of the Bodhisattva himself and 2. the Salvation of the spiritual streams of elements of other living beings-the ultimate aim of others. Don. 4a. 6-b. 2.) ran don-byan-chub dan géan-don gźan rgyud-kyi myan-ḥdas gñis-la drigs-nas sems-bskycdpahi-phyir. This object or aim is spoken of in the l'ancavimšatisähasrikā briefly and in detail. The brief indication is as follows :-O Sāriputra, the Bodhisattva, the Mahäsattva who wishes to attain the full intuition of all the elements of existence must be zealous in (the study of) the Doctrine of the Climax of Wisdom. (Abhis.ālokā, MS. 25a. 4-7.] उच्यते यथार्यपञ्चविंशतिसाहसिकासूत्रान्त सम्यक्संबोधः समासनिर्देशः। यदाह । सर्वाकारं शारिपुत्र सर्वधर्मानभिणंबोद्धकामेन बोधिसत्त्वेन महासत्वेन प्रज्ञापारमितायां योगः करणीय इति । (Kangyur, Ni-Khri, I. 28a. 2 sqq.). 1 The figures in brackets indicate the 70 topics of the Abhisa. mayālamkāra in their consecutive order independently of the 8 chapters mentioned previously). 2 l.e. because the Absolute is the common ultimate essence of all living beings and all elements of existence.

·THE ABHISAMAYALAMKĀRA 19 The detailed indication concerning the Bodhisattva's activity for the attainment of Supreme Enlightenment is as follows :~Here, O Śāriputra, the Bodhisattva, the Mahāsattva who has his siand in the Doctrine of the Climax of Wisdom without being attached to the reality of separate entities, brings the accomplishment of the Transcendental Virtue of Charity without perceiving the separate reality of the objects given, the person who gives, and the person who takes. [Ibid. 7-10.] तत्रायं तस्या व्यासनिर्देश : । यदाह । इह शारिपुत्र बोधिसत्त्वेन महासत्त्वेना- स्थानयोगेन प्रज्ञापारमितायां स्थित्वा दानपारमिता परिपूरयितव्या देयदायक- प्रतिग्राहकानुएलब्धिमुपादायेत्यादि। (similar indication of all the 4 methods of intense mindfulness, the 4 degrees of mystic absorption etc ) The weal of other living beings is spoken of briefly in the following manner : The Bodhisattva who wishes to bring to the attainment of the essence of the Ultimate Nuvāņa (without residue) all the living beings that dwell in the 10 regions, in all the different worlds, that are numberless like the sands of the Ganges, separately,- must study the Doctrine of the Climax of Wisdom;- [Ibid. 10-14.] तवायं परार्थस्य समासनिर्देशः यदाह । दशसु दिक्षु प्रत्येक गङ्गानदी- वालुकोपमेषु लोकधातुए ये सत्त्वास्तान् सर्वाननुपधिशेषनिर्वाणधातौ परिनिवारयितुकामेन बोधिसत्त्वेन प्रज्ञापारमितायां शिक्षितव्यमिति । Varieties:-(From the standpcirt of the essential character)--the mind striving for Enlighienment, manifesting itself in (1) the vow and in (2) the action according to it. faguar atrage 1 (Don.] dbye-ng dros-pohi sgo-nas smon-sems dan hjug-sems gñis. IIt is said :--First of all, through the efficiency of the elements of the Lineage, the seed of Commiseration having been aroused to life, the mind striving towards Erlightenment, manifests itself in the highest form of activity and (altruistic) tendencies.--Accordingly by the influence of the Fundamental Element of the Lineage of Buddhahcod, one takes the vows of the Bodhisattva etc. and gives origination to the mind striving for Enlighten ment. The source of this mind is the element of the Absolute the common essential nature of all living as 3 ·20 ANALYSIS OF beings which is identical with the Unique Monistic Principle, the negation of all separate individual existence, i and Great Commiseration. The Bodhisattva, having made the following vow :-May I become a fully accomplished Buddha and after that manifest my energy in acting for the weal of other living beings, as far as they are worthy, by preaching the Doctrine of the 3 Vehicles.-brings this vow to accomplishment through his activity (on the Path), -Thus we have the mind striving for Enlightenment (or the Creative Effort of the Bodhisattva) which has for its aim the weal of other living beings, is characterized by the will of attaining Enlighteninent,--the ultimate result with the factors conducive to it, and being essentially of 2 kinds, manifesting itself as the vow and the action according to it, as it is said" :-Just as we know the difference between one who wishes to go and one who goes, in a similar way the wise must know the difference between these two (forms of the Creative Effort). (Abhis. alokā, MS. 24a.10 - 6.6]." तत्रादौ गोत्रसामोत्कृपाबीजप्रबोधतः । प्रयोगाशयसंपत्त्या बोधिचित्तपरिग्रहः ॥ इति न्यायादोत्रसामर्थ्येन बोधिसत्त्वगंवरसमादानादिना शून्यताकरुणा- गर्भ बोधिचित्तमुत्पाद्य सम्यक्त्रंबुद्धो भूत्वा यथाभव्यतया परार्थ प्रति त्रिया- नधर्मदेशनादिभिर्यत्न कुर्या मिति प्रणिधानं कृत्वा प्रतिपत्त्या संपादयेदिति परार्थीलम्बनः संहतुफलसम्यक्संबोध्यधिगमकामतालनणी गन्तुकामस्य गन्तुश्च यथा भेदः प्रतीयत । तथा भेदोऽनयोज्ञ यो यथासंख्येन पण्डितः ॥ इति प्रणिधिप्रस्थानस्वभावेन द्विविधश्चित्तोत्पादः ॥ The following text of the Abhis. alokā' refers to a special question :--According to the Sutrālamkāra IV. I. the mind striving for Enlightenment appears as a form of consciousness" (as belonging to the group of elements of consciousness), which has the representation of a 1 l.e. that the Absolute is the common ultimate essence of all living beings and all elements rf existence. 2 Bodhicaryāvatāra, I. 16. 3 The order of the Minaev MS. is inverted. For the Tibetan version of this passage, cf. Appendix. 4 MS. 24b. 1-25a. 2. 5 citta=sems, synonymous with vijñāna=rnam-scs. 6 pijñāng-sbandhas nam-ses-bui-phun-po, ·THE ABHISAMAYALAMKĀRA 21 1 special object and is connected with (the mental phenomenon of) will. On the other hand we speak of cittautpäda as the desire for attaining Supreme Enlightenment which is, to speak otherwise, a striving for the elements of virtue. This striving, this desire is to be classified among the group of forces, since it is (not the fundamental mind, but) a mental phenomenon. In such a case, how can (this desire, solicitation etc.) be termed the origination of the mind, striving towards Enlightenment ? Such an objection has of course a basis. However, when there exists the desire of becoming possessed of the element of virtue, and the intention of rescuing the living beings, this by seeing them helpless and sunk in the ocean of Phenomenal Existence. (the Bodhisattva) arouses to life (within his own stream of elements) the mind directed towards the attainment of Buddhahood. Thus the effect (the mind striving towards Enlightenment) is (metaphorically) indicated here by its cause (he desire of rescuing the living beings) This metaphorical form of expression is taken recourse io in order to make it known that with the Bodhisattva who is possessed of such a desire and solicitation, all the virtuous elements become developed. developed. There is thus mistake (in admitting such a form of expression). . Otherwise, the desire, the solicitation for Enlightenmen. may te regarded as manifesting itself in the vow (of the Bodhisaltva). Accordingly, the mind striving for Enlightenment connected with this vow is indicated here as the prayer on che effort for Enlightenment." Indeed, it is said that the vow is a predominant factor with him who gives origination to the mind striving for Enlightenment. Thus we have to say thal this mind becomes originated with the Bodhisattva being invariably connected with the vow, and this is to be regarded as correct. -- a महोल्साहा महारम्भा महााथ महोदया। चेतना बोधिसत्वानों द्वयार्थी चित्तस्पंभवः ॥ no + cetuna scms. Da 2 saniskāra skandha-hdu-bred kyi phun-pe (Romboner! 53a, 3) 3. "Great by its energy, gilet hy it. activity, great by its aim, and great by its result in the will of the Bechinattvils, pursuing a twofold aim. Such is the origination of the mind (triving towards Enlightenment)".Haribhadra's interpretation seems to be omewhat strange if we compare Vasubanellou's cuininentary on this yepuro, where it is said that the will (cetana) itself represents the citta-uipāda, but not "the mind connected with the will tri gunā duaya-ülambana ca cetanā ciltotpada ity ucyate)."

·22 ANALYSIS OF इति च वचनाचे तनासंप्रयुक्त चित्तं विशिष्टविषयप्रतिभास मुत्पद्यमानं चित्तोत्पादः। सम्यक्संबोधिकामता च तत्प्रार्थना कुशलधर्मच्छन्दश्च तसिक इति कथं स चित्तोत्पादो भवत्। सत्यमेतत् । कि तु दुःखार्ण निमग्न जगदवाणमभिसमीक्ष्य तदुद्धरणाभिप्रायः कुशलधर्मच्छन्दलक्षणप्रार्थनायां सत्यां बुद्धत्वाय चित्तमुत्पादयतीति कारणेनात्र काय निर्दिष्टम् । एव छन्द- प्राथनस्य बोधिसत्त्वस्य सर्वे कुशला धर्मा वृद्धिं यान्तीति ज्ञापनाय चोपचारः समाश्रित इत्यदोषः। प्रणिधान वा प्रार्थना सम्यक्सबोधिकामता । तत्सहचरितश्चित्तोत्पादः प्रार्थनया निर्दिश्यते । प्रार्थनाप्रधाना हि चित्तो- त्पादावस्थति कृत्वा । एवं प्रणिधानसहगतं तच्चित्तमुत्पद्यत बोधिसत्त्वा- नामि युपपन्न भवति ॥ Other varieties ot the Creative Effort:- A. 1. The Conventional Creative Effori समादानसांके. fafricaia: = bians-pa brda-las byun-bahı sems-bskyed.' 2. The Absolute Creative Effort पारमाधिकश्चित्तो- T17: =don-dam-pahi sems-bskyed.- B. 22 Varie.ies, viewed from the standpoint of the elements connected with this or that form (of the Creative Effort) and the points of resemblance. are : Otherwise . samurta-citta-utpada = kun-rd:ob-pahi sams bskyed. Cf. the following note. 2 These 2 varieties discussed in Bu-ston's History of Buddhism in accordance with Asanga's Nirnaya-samgraha and the Sūtrālamkāra, IV. 7-14; (Cf. my translation of Butun's History, Vol. I, p. 105-107). The first of these forms is produced through the incitation of others, owing to the efficiency of the fundamental clement of the lineage of Buddhahoad (gotra), by the force of virtur etc. It is that which becomes originated as the result of th. constant study, preservation, and preaching of the D:ctrine etc. during this life (Gser. I. 113a. I.). The Absolute Creative Effort is peculiar only to the Saint and is made, for the first time, on the Stage of Joy = the Path of Illumination, when first comes to the intuition of the monistic Essence of the Absolute (Vasubandhu on Sutrāl. IV. S.~-sa pāramārthikaś cittotpădah pramuditāyām bhūmau. The sámustacitta-utpada and pāramārthika-citta-uipāda are discussed in detail in the Madhyama-bhāvanā-krama of Kamalasila. One ca ·THE ABHISAMAYALAMKARA 23 [Don 4b. 2.] dpe grogs-kyi sgo-nas ñer gñis yod - These 22 forms are as follows:-(Kär. I. 19. 20) 1. The first Creative Effort is connected with zest, resembling the earth, since it is the basis for the origination and the accumulation (of the factors) for the full cognition of all the elements of existence in all their aspects, तत्र प्रथमश्चित्तोत्पादश्छन्दसहगतो बोधिसत्त्वानां पृथिवोसमः। सवां- कारसर्वचमाभिसंबोधस्य संभारप्रसवप्रतिष्ठाभूतत्वात् । (Geer. I. 124b. 6.] byan-chub-la hdun-pa dan mtshuns-par-ldan-pahi sems-bekyed-pa-ni. sa Ita-bu-ste. sans-rgyas dan deņi rgyu-tshogs-kyi chos dkar-po thamscad hui gái ham ruuhi dnos-bo byed-ba-mid-cuis-so. 2. The second Creative Effort, connected with sublime thoughts, resembling gold, since the thcughts of furthering the happiness and welfare of all living beings, which (thoughts) manifest themselves in the 6 Transcend ental Virtues, remains unalterable (like gold) at present and in the future, tending towards Enlightenment द्वितीय प्राशयसहगतः कल्याणमुवणोपम,। पट पामितासगृहीतम्य हितग्वाशयस्यायतितदात्वयोविकाराभाजनात् । या सम्यक संवाधिशय ग्राशय इति कृत्वा ॥ 1 Gser. I. 124b. 6.-125a. 1 ] sñis-pa gyun-gnas-pahı bsam-pai dan-dan-pa-ni.gser Itu-bu-ste. ishe ḥdi phyi-la phyin-diug-gis bsdus-fchi phan--bdehi bsan pa byanchub-kyi bar-cu mi-hgyur-ba-nid kyis-so. all 1 The Sanskrit text of the following is extract froin the Abhis ālo MS. 25b 4-27a. 1-The order in which the 22 cittautpādas are demonstrated by Haribhadra has been borrowed from the Süträlamkara and Vasubandhu's cominentary thereon. (Ger 131b 6.-dc-Itar slob-dpon hdis sa-mtshams mdzad-pa-yan Mdo sde rgyan-gyi sa-mtshams-kyi lun drans-nas dchi ries su-librars-so). Haribhadra's version 10t however quite identical with that of Vasubandhu. The order in whuch the citta-utpūdas are givin in the Pancaviinsatisülasriküü in different. Cf. Appendix, 2 This first Creative Effort resembling the carth is, to speak otherwise, the effort which manifests itself in the vow (bodhi-pranidhi citta) The following 21 forms represent the Creative ort which manifests itself in the action (according to this vow -bodhi-prasthaina, -Gser. l. 112b. 1-2.). 3 The constant thoughts, the constant trndency towards Enlightenment.

·24 ANALYSIS OF 3. The third Creative Effort, connected with the highest altruistic tendencies, resembling the ascending moon, inasmuch as, owing to these tendencies, all the elements of the bright quarter" (1.e. all the virtuous elements, as for instance the 37 characteristic features of Enlightenment), become more and more developed तृतीयोऽध्याशयसहगतः शुक्लपक्षनवचन्द्रोपमः। सर्वशुक्लपनधोत्तरोत्तर- बृद्धिगमनेनाधिक प्राशयोऽध्याशय इति कृत्वा । [Gser. l. 125a. 3-4) gsum-pa bsam-pa ihag-pas lhagpahi-bsam-pa dan-ldan-pa-ni zla-ba tshes-pa Ita-bu-ste, phycgs-mthun sc-bdun scgs-kyi dge-baħi chos mthah-daggon-nas-gon-du hphel-bar-hgyur-ba-nid-kyis. These 3 forms are included in the Stage of Preliminary Activity (of the Bodhisattval or that of Accumulating Merit, relating respectively to is lowest, its intermediate and its highest degrees. एत एव त्रयो मृदुमध्याधित्रतया आदिकर्मिकलंभारभूमिसंगृहीताः । (Gser. 1. 130b. 6.] dan-fo hdun-ldan-la-sogs-pa gsum-ni las-dan-po-paņi sa tshcgs-lom-gyis bsdus-te deyan tshogs-kyi-lam chun-nu dan hbrin dan chen-pc-nidkyis rim-pa bzin-no. 4. The fourch Creative Effort, associated with training, resembling fire, because the training for the attainment of the 3 kinds of Omniscience is like fire that destroys all the impediments (i.e. the Obscurations) which may be compared with fuel. The force of this fire becomes greater and greater, the more it consumes its 'fuel.' चतुर्थः प्रयोगसहगतो ज्वलनोपमः । fanaatger Farafa- शेषेण वह्नरुत्तरोनरविशेषगमनात। [Gser. 1. 125a.6b.1.] bzi-pa skye-med gsum mkhyen paņi sbyor-ba dan-ldan-pa ni. mc-lta-bu-ste. mkhyen-gsum-gyi yul skye-med gsum ses-pa-la gegsbyed-pahi sgrib-pahi bud-sin sreg-pa-ñid-kyis." This (fourth) Creative Effort forms a constituent part of the Path of Training for the entrance upon the first I sambhāra-mārga=tshogs lam, sambhāla-bhūmia tshogs-pahisa, ādikarmika-bhūni-las-dan-po-pahı sa, śraddha-bhumi: dad-pahi sa and mokşa-bhāgiya=thar-pa cha-mthun-are synonyms. 2 In Vasubandhu's commentary on the Sūtrālamkāra the third citta-utpāda is prayoga-sahagataḥ śukla-paksa-navacandropamah, and the fourth adhyāsaya-sahagato vahni-sadsa.

·THE ABHISAMAYALAMKARA 25 Stage of the Bodhisattva. It relates, accordingly, to the Stage of Action in Faith (=the Path of Training). अयं च प्रथमभूमिप्रवेशप्रयोगमार्गसंगृहीतोऽधिमुक्तिचर्याभूमिप्रतिबद्धः । [Gser. I. 131a. 1.] sgyor-ba dan-ldan-pa-ni sa danpo-la hjug-pa sbyor-bahi lam-gyis bsdus-so. 5. The fifth Creative Effort, connected with the Transcendental Virtue of Charity, resembling a treasury, since it brings about the accomplishment of the projects of the innumerable living beings by granting them objects of enjoyment but, nevertheless, cannot become exhausted. पञ्चमो दानपारमितासइगतो महानिधानोपमः सर्वथामिपसंभोगेना- प्रमेयसत्त्वसंतपणेऽप्यपर्यादानात् । (Gser. I. 1256.6126a.l.) lna-pa sbyin-paḥi pharphyin dan-Ipdan-pa-ni, gter-chen-po lta-bu-ste. chos dan zan-zin-gi lons-spyod--kyis sems-can thams-cad tshim-par. byed-kyan mi-zad-pa-ñid-kyis. 6. The sixth Creative Effort, associated with the Transcendental Virtue of Morality, lesembling a jewelmine, inasmuch as it is the foundation of all the most precious virtuous properties which become originated from it - पष्टः शीलपारमितासहगतो रखाकरोपमः सर्वगुणरत्नानामाश्रयभावेन ततः प्रसवनात् । (Gser. I. 126a. 2-3.] drug-pa tshul-khrims-kyi pharphyin dan-ldan-pa-ni. rin-po-chchi hbyun-gnas Ita-bu-ste. stcbs-la-scgs-pahi yon-tan rin po-che' skycd-pahi rtengyi dros-po-ñid-kyis. 7. The seventh Creative Effort is associated with the Transcendental Virtue of Patience, resembling the ocean, inasmuch as (the Bodhisattva) cannot become agitated by any of the hostile agencies. सप्तमः ज्ञान्तिपारमितासहगतो महार्णवोपमः सर्वानिष्टोपनिपातरक्षा FTTICI 1Gser I. 126a. 3-4.) bdun-pa bzod-pahi phar-phyin dan-ldan-pa-ni, rgya-misho chen-po Ita-bu-sto. mc-mishon- 1 prayoga-marga :-sbyor-lam, adhinukti-carya-bhumi-mos-passpyod-pahi sa, nirucdha bhāgiya-res-hbyed-cha-mthun and nirocdhaanga--res-hbycd-yan-lag are synonyms, 2 "By granting the Doctrine and objects of enjoyment." 3 "The precious virtuous properties, as the (10) Powers, etc."

·26 ANALYSIS OF la-scgs-paḥi mi-ḥdod-pa thams-cad thog-tu bab-pas' yid mi-ḥkhrug-pa-ñid-kyis. 8. The eighth Creative Effort, associated with the Transcendental Virtue of Energy, resembling an adamant, because (the power of the Bodhisattva) cannot be broken owing to its concentrated firmness अष्टमो वीर्यपारमितासहगता वज्रोपमः यमितदाज्य नाभद्यत्वात् । [Gser. 1 126a 4-5) brgyau-fa brtson hgrus-ky. phar-phyin dan-ldan-pa-ni. rdo-rc Ito-bu-ste, bla-na-ncdpahi byan-chub-la yid-ches-pa bitan-pas boud-kyis mi phyed-pa-ñid-kyis - 9. The ninth Creative Effort. cornected with the Transcendental Virtue of Alystic Absorption, resembling the Lord of the Mountains, inasmuch as the Bodhisattva abides in an immovable, unshakable position, as he is not liable to distraction through any of the external objects. नवमो ध्यानपारमितासहगतः पर्वतराजोपमः सर्वालम्बनविने पण निष्कम्पत्वात्। (Gser. 1. 126a. 5-6.] dgu-pa bsam-gtan-gui phurphyin dan-ldan-pa-ni. rihi rgyal-po Ita bu-sto, mtshan-maramigs-pahi rnam-par-gyen-bas tin-nc-ndain-las mi-bskycdpa-ñid-kyis." 10. The tenth Creative Effort connecetd with the Climax of Wisdom, resembling a remedy, since the Bodhisattva) brings to pacification all the Obscurations of Defilement and Ignorance that resemble different forms of illness.- दशमः प्रज्ञापारमितासहगतो महाभैषज्योपमः सर्वशनं यावरण व्याधिप्रशमनात। [Gser. I. 126a. 6-b. 2.] bcu-pa bdag-med gñis rlogspahi-ser-phyin' dan-ldan-pa-ni. sman-chen-po Ita-bu-sto, 1 "Though all the different kinds of undesirable things, as fire, weapons, and the like might descend (upon the Bodhisattva)". 2 "Because, owing to his persistent faith in the Perfect Supreme Enlightenment, he cannot be diverted by Māra." 3 "Because he does not become disturbed in his concentration by distraction owing to which he could become directed upon the consideration of separate realities (mtshan-ma= nimitta. asādhārana. rūpa)". Cf. below. 4 "The Climax of Wisdom which cognizes the 2 kinds of unreality" (i.e. pudgala-nairātmya=gan-zag-gi bdag-med and dharmanairātmya=chos-kyi bdag-med.).

·THE ABHISAMAYALAMKARA 27 chags-sogs ñon-mons-pa dan gzun-bar-rtog-pa sogs sesbyahi sgrib-pahil nad rab-lu-zi-bar-byed-pa-ñid-kyis. II. The eleventh Creative Effort is associated with the Transcendental Virtue of Skill, resembling a teacher, inasmuch as (the Bodhisattva) never forsakes the cause of. the living beings, independently from his own state.? एकादश उपायकौशलपारमितासहगतः कल्याणमित्रोपमः सर्वावस्थासु सत्त्वार्थापरित्यागात् । (Gser. l. 126b. 2-3 ] bcu-gciy-pa thabs-kyi phar-phyin dan-idan-pa-ni age-bahi-bses-gñen lta-bu-ste. sñin-rje dan thabs-mkhas-pas hbyor rgud-kyi gnas-skabs thams-cad-du sems-can-gyi don yońs-su mi-gton-ba ñid-kyis. 12 The twelfth Creative Effort, associated with the Transcendental Virtue of the Effective Vow, resembling a wish-fulfilling gem, inasmuch as the aim of this miraculously realized. - द्वादशः प्रणिधानपारमितासहगतश्चिन्तामणिसदृशो স্বথসম্মিাল- फलसमृद्धः। [Gser. l. 126b. 6-127a 1.] bcu-gñis-pa smon-lam-gyrphar-phyin dan-ldan-pa-ni. yid-bzin-gyi nor-bu lta-bu-ste. gncs-kyi dban-du-byas-paḥi yid-la ji-ltar smon-paķi ņbrasbu hgrub-pa-ñid-kyis. 13. The thirteen Creative Effort is connected with the Transcendental Virtue of Power, resembling the sun, inasmuch as it brings to maiurity the germs of Virtue in the living beings.- त्रयोदशो बलपारमितासहगत आदित्योपमो विनेयसस्यपरिपाचनात्। (Gser. I. 127a. 4.) bcu-gsum-pa stobs-kyi phar-phyin dan-dan-pa-ni. ni-ma-ltz-bu sĩe. gdul-byahi rgyud-kyi dge-baħi lo-thog yons-su-smin-par-byed-pa-ñid-kyis. 14. The fourteenth Creative Effort is associated with the Transcendental Virtue of Divine Wisdom, resembling a sweet song, because owing to it one can deliver the delightful Word of the Doctrine that arouses the zeal of the converts. I "Defilemént, as passion etc, and Ignorance, as the imputation regarding the object perceived (grāhya-vikalpa - gzun-rtog) etc 2 "In all the different states, those of poverty or wealth". 3 Lit. "the harvest of virtue", 4 In Vasubandhu's commentary on Sutrālamkāra, IV. 17-18, we have, as the points of resemblance for the citta-utpădas 11-14, instead of the last 4 pāramitās,--the 4 Immeasurable feelings (apramăņa= ·28 ANALYSIS OF 1 चतुर्दशो ज्ञानपारमितासहगतो मधुरखेंगोतिधोषोपमो विनेयावर्जन- करधर्मदेशकत्वात्। [Gser. I. 127b. 1-2.] bcu-bzi-pa ye-ses-kyi pharphyin dan-ldan-pa-ni. chos-kyi sgra-dbyans sñan-pa drizahi glu Ita-bu-ste. gdul-bya yid ḥdun-par-byed-paḥi chos ston-pa-nid-kyis. These 10 forms (i.e. 5-14) are included in the 10 Stages of the Bodhisattva, that of joy and the rest, respectively. and relate, accordingly, to the Paths of Illumination and Concentrated Contemplation.- एत एव दश यथाक्रमं प्रमुदितादिदशभूमिपंगृहीता दर्शनभावनामार्ग- गोचराः। (Gser. I. 13la. 1-2.] sbyin-pa dan-ldan-pa-nas ye. śes dan-dan-pahi bar bcu-ni rab-tu dgah-ba-la-sogs-pahi sa bcus rim-pa-bżin bsdus-te dan-po mthon-baħi lam dan. lhag-ma dgu sgom-pahi lam-gyi spyod-yul-can-te skabsde-na yod-paḥc. 15. The fifteenth Creative Effort, associated with the (6) Supernatural Faculties, resembling a great_king, because, being possessed of unlimited power, (the Bodhisattva) can act for the weal of the living beings. पञ्चदशोऽभिज्ञासहगतो महाराजोपमोऽव्याहतप्रभावत्वेन परार्थानुष्टानात् । [Gser I. 127b. 3-4.] bco-lna-pa mncn-par-ses-pa danldan-pa-ni rgyal-po-chen-polta-bu-ste. mthu thogs-pamed-pas géan-gyi-don sgrub-pa-ñid-kyis. 16. The sixteenth Creative Effort connected with the Accumulations of Virtue and Transcendental Wisdom, tshad-med-pal, the 6 Supernatural Faculties (abhijñā zmron-par-sespa), the 4 Methods of Obtaining Adherents (samgraha-vastūni= bsdubahi dros-pa), and the 4 Methods of Intense Penetration (pratisamuid = 50-80-yan-dag-par-rig-pa), respectively. 1 "Like the song of the Gandharva". 2 The 10 Transcendental Virtues are always put in correspon. dence with the 10 Stages of the Bodhisattva. The Transcendental Virtue of charity is considered to be predominant in the first stage, that of Morality-in the second, and so on. Cf. below. 3 1.e. the first of these 10 forms refers to the Path of Illumination, and the folowing 9m-to the Path of Concentrated Contemplation. 4 Vasubandhu has here pratiśarana-sahagato mahārājopamo vipraņāśa-hetutvāt. On pratiśarana or pratisarana, (M. Vyułp. $ 74.) Cf. my translation of Bu-ston's History, vol. I, p. 115 and notes 1036-1039.

·THE ABHISAMAYALAMKARA 29 resembling a storehouse, inasmuch as (the Bodhisattva) is the respository of the numerous forms of accumulated virtue and wisdom.- षोडशः पुण्यज्ञानसंभारसहगतः कोष्टागारोपमो बहुपुण्यज्ञानसभारकोष- FAITTEET 1 (Gser. I. 128a. 3-4.] bcu-drug-pa bsod-nams dan yeśes-kyi tshogs dan-ldan-pa-ni. ban-mdzod lta-bu-ste. bsodnams dan ye-ses-kyi tshogs gñis man-pohi mdzod ste gnas ita-bu yin-pa ñid-kyis. 17. The seventeenth Creative Effori connected with the (37) characteristic features of Enlightenment, resembling a great road, inasmuch as all the Saints proceed on (the Path characterized by these elements) and follow each other. सप्तदशो बोधिपक्षधमसहगतो महामार्गोपमः सर्वायपुद्गलयातानुया- तत्वात्। (Gser. I. 128a. 6-b. 1.] bcu bdun-pa byan-phyogs-kyi chos so-bdun dan-dan-pa-ni. lam-po-che lta-bu ste. hphags-fa thams-cad gśegs sin rjes-su-gśegs-pa-ñid-kyis. 18. The eighteenth Creative Effort connected with mental quiescence and transcendental analysis, sembling a vehicle, because, being guided by these two (as a vehicle is drawn by a pair of horses), it conduces to perfect bliss, preventing a fall into either (of the 2 extremities,) viz. Samsāra and Hinayānistic Nirvāņa. अष्टादशः शमथविपश्यनासहगतो यानोपमो युगनद्धवाहित्वात्ांसार- निर्वाणान्यतरापातेन सुखसंवाहनात् । (Gser. I. 128b. 3-4.] bco-brgyad-pa gźan-don-la rtsegcig-tu-gnas-pahi sñin-rje dan chos ran-bżin med rtogs-kyi thag-mthon dan-idan-pa-ni.! béon-pa bzan-po Ita-bu-ste. hkhor-ḥdas-kyi-mthaḥ gan-du yan mi-ltun-bas mi-gnaspahi-sar" bde-blag-tu hgro-ba-nid-kyis. 19. The nineteenth Creative Effort, associated with power of memory and flashes of idea, resembling a fountain because, similarly to a stream of water which re- 1 "Endowed with Transcendental Analysis cognizing the Nonsubstantiality of the elements and with Great Commiseration concentrated upon the weal of other living beings."-Cf. the following ncte. 2 An allusion to the apratisthita-nirvāņa=mi-gnas-paħi myanhdas.

·30 ANALYSIS OF constantly and inexhaustibly issues from the ground, (the Bodhisattva) can uninterruptedly expound the teaching, since he retains in memory the Doctrine which he has studied and that which he has cognized not thicugh study, (but by his flashes of idea) एकोनविंशतितमो धारणीप्रतिभानसहगतः प्रस्त्रवणोपमः सर्वथादक- धारणानयोग दयाधर्म्यण श्रुताश्रुतधर्मधारणादपर्यन्तदेशनाद वात् । (Gser. I. 128b 6-129a. 1.] bcu-dgu-pu tshig-don-mi bried-par hdzin-pahı gzuńs' aan gaan-la thogs-med-duḥchad-paḥi spcbs-pa dan-ldan-pa-ni bkod-mahi-chu llabu-ste. sñar thos-pa dan ma thos-pa thcs-ḥgyui-gyl chos hdzin-pas mi-zad-par, ston-po-nid-kyis. These 5 forms (15-19) relate to the different Slages of the Bodhisattva and are included in the Special Path एते च पञ्च बोधिसत्त्वभभिषु विशघमार्गरगृहीताः । [Gser. I. 131a. 2-3.) mnon-ses dan-dan-pa-sogs inani khyaa-par-gyi lam-gyis-bsdus-so. 20. The twentieth Creative Effort, connected with the triumph of the Doctrine, resembling an ejaculation of joy, because the converts who desirous of attaining Salvation hear with pleasure (the aphorisnis of the Doctrine, as : All the active elements of existence are evanescent!--etc).- विंशतितमो धर्मोहानसहगत अानन्दशब्दापमो मोनकामानां विनयानां frutauta! [Rnam-bśad 58a. 5.1 chos-kyi-sdom bżuhi dguh-ston dar-ldan-pa-ni. sgra-sñan-pa dan hdra-stc. thar-fa hdodpaḥi gdul-bya-la hkhor-ba-las grol-bar-byed-paḥi sñan-pa sgrogs-pahi-phyir. This form relates to the (ultimate) stage of the Bodhisattva, being included in the Path of training for the entrance upon the Stage of the Buddha.- अयं च बुद्धभुमिप्रवेशप्रयोगमार्गसंगृहीतो बोधिसत्त्वमितिबद्धः । [Gser. I. 131a. 5.] ñi-su-ba sa bcu tha-mah bar-chatmcd-kyis bsdus." are 1 **The power of memory which retains the meaning of words without forgetting them." 2 I have preferred this version to that of the Gser. (l. 129a 3.5). the latter being too diffused. 3 "Is included in the Unimpeded Path at the end of the 10 Stages," (i.e. the final moment of the Path. The Gser. gives also the ·THE ABHISAMAYALAMKĀRA 31 21. The twenty-firsi Creative Efort, connected with the Path on which the monistic principle is fully realized. It resembles the current of a river, since, owing to the cognition of the ultimate identity of subject and object, and by manifesting commiseration, wisdom, and skill, one can work for the weal of others without making any distinctions and uninterruptedly, like the course of a stream. एकविंशतितम एकायनमार्गसहगती नदीस्रोतःसदृशा ज्ञानज्ञ ययोः समताधिगमेन करुणाप्रज्ञापायतयाखभिन्नपरकायक्रियात्वात्। (Gser l. 129b. 1-2.) ñer-gcig-pa bgrod-pa-gcig-paḥi lcm dan-idan-pa-ni, chu-bohi rgyun ita-bu-ste. ses-pa dan ses-bya mñam-pa-nid-du togs-pas sñin-rje dan ses-rabkyis ian-gi-ran-gis ḥjug-cin rgyun-mi-ḥchad-par gžan-gyidcn-gyi bya-ba tha-mi-dad-pa-ste ris-su ma-chad-par hjugpa-nid-kyis. This form relates to the Stage of the Buddha, to the cardinal state of intense concentration.- अयं च बुद्धभूमिगृहीतो मौलावस्थाप्राप्तः । 22. The twenty-second Crea.ive Effort is connected with the Cosmical Body of the Buddha. It resembles a great cloud, since all the purposive acts of the living beings depend on it (as the harvest on the rain-clouds), as far as the Buddha manifests himself (for the benefit of the converts) in his Apparitional Body, etc., as residing in the abode of Tuşiia and the ilke' This form likewise is included in the Stage of the Buddha and refers to the state after the concentrated trance. This state is characterized by pure mundane wisdom, that which is accessible to the constructive thoughts of the converts, as far as the latter perceive the apparitions of the Buddha (in this world), etc. These apparitions manifest themselves owing to the power of the true Buddha who is not liable to constructive thought.- द्वाविंशतितमो धर्मकायसहगतो महामेघोपमस्तुपितभवनवासादि- संदर्शनेन निर्माणकायतया सबसत्त्वार्थक्रियाणां तदधीनत्वात् । (Gser. I. 129b. 5-6.] ñer-gñis-pa chos-kyi sku daň- Idan-pa-ni. strin Ita-bu-ste. dgah-ldan-gyi gnas-na bzugsversion of Haribhadra-ḥdi-ni byan-chub-sems-dpahi sa dar-hbrel-ba sans-rgyas-kyi sa-la hjug-pahi lam-gyis bsdus-so. 1 Compare Uttaratantra, chapters II and IV. (Translation, pp. 241, 253, 257, 279, 280 etc.).

·33 ANALYSIS OF pa dan sogs-pas mdzad-pa bcu-gñis? kun-tu-ston-par runba-ste sems-can-gyi phan-bdehi lo-thcg sprin-pa de-la rag-las-pa-ñid-kyis. अयमपि निर्विकल्पकतथागताधिपत्यप्रवृत्तनिर्माणाद्य पलब्धविनेयपरि- कल्पितशुद्धलौकिकज्ञानपृष्ठावस्थाप्राप्तो बुद्धभूमिसगृहीतः ।। ' The Varieties of the Creative Effort with regard to the different states of the Pach i.e. those of the worldly the Bodhisattva Saint, and Buddha.-Classification given in Sūtrālamkāra, IV. 2. 1 The Creative Effort on the Stage of Action in Faith. प्राधिमाक्षिकश्चित्तोत्पादः mos-pas-spycd-paḥi sems-bskyed.' 2 The Creative Effort characterized by the puiest altruisiic tendencies.--- TETETTFASTFE:=lhag-bsam dag-paḥi sems-bskyed." 3 The Creative Efort at the time of maturity - वैपाकिकश्चित्तोत्पादः rnam-par-cmin-puhi sems-bskyca" 4 The Creative Effort at the time of the compleie removal of the Obscurations.--- wataaffTFITFOTE: -sgribpa spans-pahi sems-bskyed. 1 "In numānādi. ūdt refers to the 12 Acts of the Buddha (mdzad-pa bcu-gñis)." 2 "The harvest which consists in the happiness and welfare of all living beings." 3 As regards the limits of the 3 last forms of the Creative Effort, the Cser. (1. 131b. 3.) and the Rnam-bsad (59a. 1-2) indicate that they refer to the Stage of the Buddhas, the first being intro. ductory, the second that of the cardinal point, and the third--the state after the termination of the trance, (shyor-ba dan dnos dan mjug). 4 Vasub. has adhinoksiko 'cihimukti-carya-bhūmou. This refern not only to the Creative Effort peculiar to the Path of Training (No. 4 accord, to the preceding classification) but likewise to the 3 forms previous to it. 5 Vasub. :-śuddhādhyāśayikah saptasu bhümişu-the Creative Effort on the first 7 Stages of the Bodhisattva (N-N-5-11 of the preso ceding classification). 6 Vasub. :-vaipäkiko'stamyādişu-mon the last 3 Stages (N.N-12. 13, 14). 7 Vasub. :---anõvaraniko buddha-bhūmou.

·THE ABHISAMAYALAMKARA 33 sa-nos This classification, including the factors and the result, is made with respect to the different degrees of the Path, viz. that of the wordly being, that of the Bodhisattva (as a Saint), and that of the Buddha.- (Abhis. alokā, MS. 27a. 14-16.] अयमवश्यं पृथग्जनबोधिसत्त्वतथागतभूमिभेदन हेतुफलात्पकः प्रभेदो ज्ञयः । तथा हि सूत्रालंकारे। General Limits: All the varie.ies just mentioned, in the order given above are counted, beginning with the Stage of Preliminary Activity and ending with the Stage of the Buddha इत्यादिकर्मिकभूमिमारभ्य याबबुद्धभुमिः संगृहीता इत्यतोऽधिगमानु- क्रमेण यथोक्तानुपूर्त्या इयानेव प्रभेदः । (Athis. alokā, MS., 27a. 5-7.1 (Rnam-bśad, 59a. 2-3.] Sems-bskyed-pahi jab-tudbye-ba-ni. las-dan-po-pahi bzun-stc. sansrgycs-kyi sahi bar-gyis bsaus-pa-yin-no. 11. The instructions received by the Bodhisattva. wais: =gdams-nag. Kār. 1. 22. 23.-(2) [1. General character, 2. Concordance with the Pañcavimsatisāhasrikā, 3. Varicties :--The 10 kinds of instruction.]. 1. Definition: 1 (In general)—the pure Word which infallibly shows the way to Salvation. [Don. 4a. 6] thar-iam ma-nor-bar ston-pahi rjodbyed rnam-dag. 2 (Especially Mahāyānistic_The Word which infallibly shows the means of attaining the aim of the Mahāyānistic Creative Effort. [Ibid.] theg-chen sems-bskyed-kyi don-du-gñer-bya thob-pahi thabs ma-nor-bar ston-paủi rjod-byed. In order to bring to accomplishment the Creative Effort for Enlightenment and the (virtuous) elements which are its outflow, the Bodhisattva, desirous to preserve the virtuous properties which he has acquired and to bring them to further development, receives the instructions concerning the activity (of the Mahāyānist Saint) etc.? - .. 1 Follows the quotation of IV. 2 cittotpado'dhimokşo'sau etc. 2 Cf. above, the synonyms of the Path of Accumulating Merit, 3 The Sanskrit text is here quite the same as in the summary of Chapter 1.

·34 ANALYSIS OF चित्तोत्पादतदाक्षिप्तधर्मनिप्पत्तये संप्राप्तगुणपरिपालनाथनाभिवृद्धयर्थ प्रति- पत्त्यादिष्वववादः। [Sphut. 10b. 1-2.] sems-bskyed-pa dan des ḥphanspaḥi chos hgrub-par-bya-baḥi phyir yon-tan thob-pa yonssu-barun-bahi don-gyis mron-car-hphel-bar-bya-bahi phyir hdcms-pa-ni gdams-nag-ste. 2. In the Pancavimsatisähasrikā the passage concerning the Mahāyānistic instructions begins (I. 41b. 2.) bcomldan-ḥdas ji-ltar-na byan-chub-semis-apaḥ sems-dtahchen-po śes-rab-kyi pha-rol-tu-phyin-pa-la spyad-par-byi = (Athis.ālokā, MS. 30a.) अववादविषयमधिकृत्य पञ्चविशतिसाहस्रिकायामुकम्। कथ भगवन् बोधिसत्त्वेन महासत्त्वेन प्रज्ञापारमितायां चरितव्यम् । भगवानाह । इह शारिपुत्र बोधिसत्त्वो बोधिसत्त्वं तन्नाम च न समनुपश्यतीत्यादि। In the Astasahasrikā (Rāj. 4. Ill the corresponding passage begins with कतमस्यता जगवन् धर्मस्या- धिवचनं यदुत बोधिसत्त्व इति। The detailed teachmy concerning the Mahāyānistic instructions and the 10 varieties of the latter is not contained in the Aşțasāhasrikā 3. Varieties: A. (from the standpoint of the character of teaching--gdams-tshul-gyi sgo-nas)-11) Instructions प्रववाद: =gdams-rag, and (2) Methods PETRTET=rjes-su-bstan-pa. B. (from the standpoint of the subject matter, especially referring to this case)"10 varieties, as follows:- [Abhis. alokā, MS. 305. 13.) 7 gafa7217ETAT 17:1 [Don. 4b. 1.) skabs hdir brjcd-byaḥi sgo-nas bcu yod-del- 1845. I Don. 4b. 1.-gdams-ishul-gyi sgo nas. 2 l.e. to the Mahāyānistic instructions as they are delivered in the Pancavimśatı-sähasrikā-prajñāpāramitā. 3 In connection with these subjects of the Mahāyānistic Teaching, the Tibetan Commentaries contain special investigations of (1) the 2 Aspects of Reality (samurti and paramartha), (2) the 4 Truths of the Saint, (3) the 3 jewels : Buddha, the Doctrins and the Congregation, etc. :

·THE ABHISAMAYALAMKARA 35 IBOUT TII 1. TIIE INSTRUCTIONS VIILINISTI They represent the teaching that, in realizing the virtuous elements which characterize} the (221 forms of the Creative Mental Effort mentioned before,' one mus! act, having in view both the Absolute and the Empirical Reality, and by taking recourse to the method of nonperception (of separate entities from the standpoini ci the Absolute); this method is peculiat only to The Bodhisattva and is no. common to the Srā ihas, rio तत्र यथोक्तप्रभदबोधिचित्तप्रतिपत्तो giorni 2119FTIMIT श्रावकाद्यसाधारणानुपलम्भयोगेन वर्तनमिति शिक्षा प्रतिपन्यववादः । Sphuţ 10b. 4-51 byun-chub-kui Soms lien tuck in dbye-ba j-skad-bśad-pa bsgrub-pa-lu kundzeb je don dam-pahi baen-pa-las mi-hao-bas ñun theo la sous-pu chun thun-mon-ma-yin-pa mugs-pahi Ishul-guis hjus ir byaḥo zes slob-pa sgrub-pu-la hacms-aa [Panc 1. 4a 7-8 de-la-na sestab hinnh tu-phy.n-pa-la spycd ruhi buan-chub-sems dipah dpah-chen-po-ni, de-bi1n-250gs-ruhi siis luba mugtogs-par de-ma-yin-pahi ścs-rab ñon-thos dan 1972:uns.gr: thures cad-kyi sec-rab-kyi bar-du dmigs sui med-pahi ston pa. ñid ñe-bar-bzun-bas slagyis- non-lo 2. The ITUTUS or Principles of the Saint, or the Teaching thai- (a) as regards the Principle of Phenna Existence ---Matter and the other cle. ments, which represent the result of the active forces of life, are all of them (relative and separately irreal (forrring one motionless Whole): this undifferentiated Essence and CONVIVO Hut men a 1 I Giser ! 1346. 6.-byan-chub-kyi sems kyi rab-tu-dbye-ba ricr. gñis srar ji-skad-b&ad par bstan-pahi dkar-chos ma-lus-pa sgrub pahi thabs-laho. 2 Lit. "without deviating from the Absolute and the Empirical Reality." G:er. I. 135a. 12.-spyod-pa po spyad-bya spyad-hbras spyod-pa ran-gi no-bo bzlog-zla dan-bcas-pa de-kho-nar mi dmios-pa dan tha-sñad du sgyu-ma Ita-bur dmigs paḥi tshul-gyis-te de-yan kun. rdzob dar don-dam-pahi bden-pa-las etc. "Through the non-perception from the standpoint of the Abso. lute, of the essential nature of the person who acts, the object of action, the result and the action itself, as well as the counterparts of these and on the other hand, by perceiving, from the standpoint of conventional reality, everything as resembling an illusion." 3 The Sanskrit text is an extract from the Abhis. alokā, MS. 30b. 12 sqa 4 ·36 ANALYSIS OF the Climax of Wisdom (which cognizes it) are identical in the aspect of the Absolute, दुःखे फलभतरूपादिशून्यताप्रज्ञापारमितयोस्तथतारूपत्वादकात्म्यमिति । [Sphut. 10b. 5-6.] sdug-bsnal-la gzugs-la-sogs-pa hbras-bur-gyur-paņi ston-pa-ñid dan ses-ras-kyi-pha-roltu-phyin-pa dag de-bzin-ñid-kyi nc-bor run-bżin gcig-go zes-bya-ba dan. (b) as concerns the Principle of the Driving Force (or the cause of Phencmenal Existence,--there is no difference between the Principle of Non-substantiality (as the unique Ultimate Essence; and the material elements etc. which represent the cause (of Phenomenal Existence). From such a point of view, Matter and the other elements are not liable to origination and annihilation and can be neither defiling nor purifying.-- समुदये शून्यताहेतुभूतरूपाद्योरव्यतिरिक्त वेन रूपादिन समुदयनिरोध- संक्लेशव्यवदानधर्म इति। [Sphut. 10b. 6-11a. 1.] kun-hbyun-ba-la ston-pa-ñid dan gzugs-la-sogs-pa rgyur-gyur-pa dag tha-mi-dud-pa-ridkyis gzugs-la-sogs-pa-ni kun-hbyun-bu dan. hgog-pa dar kun-nas-non-mons-pa dan rnam-par-byan-bahi chos-can ma-yin-no zes-bya-ba dan.' (c) as concerns the Principle of Extinction (or Cessation, of Phenomenal Existence), the 1 Cf. Dignāga's Astasāhasrıkā-pındartha (aunted in the Abhis. alokā, MS. 3b. 4-5).-prajñü-pārumita jñānarı aduayam sa tathāgatuh jñānam advayam is grāhya-grāhaka- ahitam. 2 Pañc. 1. 47b. 4 sqq.--gsol-pa. bcom-ldan hdas buan-chen (the usual abbreviation for byan-chub-sems-dpah sems-dpah-chen po bodhisattva-mahāsattva; it will be used in similar quotations) gzugs ston-pa-ñid-la brtson.na brison écs byaho etc. The Bodhisattva, the Mahāsattva will (properly) exert himself in the field of the Climax of Wisdom, if he exerts himself in the meditation upon) loro nonsubstantiality of Matter." (This is followed by similar indications with regard to the other 4 groups of elements, etc.), 3 Pañc. I. 486. 2-6-gzugs skyc-bahi chos-can nam hgag pohi chos-can-du yan-dag-bar ries-su minthon-no.........gzugs kun-nas-nonmors-paủi chos-can-nam rnam-par-byar-baħi chos-can yan-dag-par rjes-su mi-mthon-ro_"He (the Bodhisattva) must not perceive that matter can become criginated or that it is liable to destruction...that matter is endowed with the qualities of a defiling or a nuzilying element" etc. etc. up to 48b. 6..de cihi-phyir ie-nal rar-bżin ston. pa-ſid-kyi-phyir.--"Why that? Because all these elements) are by their nature (separately) unreal.".

·THE ABHISAMAYALAMKARA 37 concerns Unique Monistic Essence which represents the negation, the non-substantiality (of all separace entities) is not liable to origination, annihilation, defilement, purification, increase, or loss. (In the aspect of this unique essence), Mater (as a separate entity) does not exist, there can be no origination of the force of Ignorance (through which Phenomenal Life is conditioned), nor any annihilation of it ... neither does there exist the Buddha (as a separate enticy), or Enlightenment (as a real removal of the Obsecurations). निरोधे शून्यतायामुत्पादनिरोधरांक्लेशव्यवदानहानिवृद्धयादिरहितायां रूपं यावन्नाविद्योत्पादो नाविद्यानिरोधो न बुद्धो न बोधिरिति । [Sphut. lla. 1-2.] ḥgog-pa-la ston-pa-ñid skye-ba dan ḥgag-pa dan kun-nas-non-mons-pa dan rnam-par-byan-ba dan ñams-pa dan hphel-ba-la-sogs-pa dan-bral-ba-la-ni. gzugs med-pa-nas ma-rig-pa skye-ba yan med. ma-rig-pa hgag-pa yani med. sans-rgyas kyan med. byan-chub-kyi bar-du yan med-do żes-byc-ba dan." (d) As the Principle of the Path,—the person of the Bodhisattva can be neither really endowed with the 6 Transcendental Virtues (which are the essential factors of the Path), nor really devoid of them; the non-substantiality of the internal elemenis etc. (i.e. of the person of che Bodhisattva) has, from the 1 Rnam-bśad, 64a. 5.-khyad-par-rtogs-pa sans-rgyas kyan med the Buddha as a special (separate) cognizing principle does not exist 2 Ibid. spars-pa byan-chub-kyi bar-du yan med. --Enlightenment as the removal (prahāna, of the Obscurations) does not exist (as a separate entity). 3 Pañc. I. 49a, 6 sqq. $c-rhi bu stori-pa-ñid gan yin-pa de-ni miskye mi-hgag-cin kun-nas-non-mons-par-hgyur-ba med. rnam-parbyan-ba med-la ḥgrib-pa med ciń ḥphel-ba med-pa-ste. de-la-ni gzugs-med-do."O Sāriputra, that which represents the Essence of Non-substantiality can neither become originated nor appear, it can be neither defiling nor purifying; it can neither become diminished, nor can it increase, etc, etc. 4 Rnam-bsad. 64b. 1.---byan-sems bdag-ñid bsgom-bya sgombyed-du bden-par ma-grub-pas ldan-pa ma-yin—"the Bodhisattva's person is not endowed with them since the object of meditation and meditator have no separate reality." bahir dhā-śũnyatādibhiḥ indicates the other "Gates of Liberation" i.e. animitta and apraņihita. 5 The word ādi in adhyātma śūnyatādinām and bahirdhā. śünyatādibhiḥ indicates the other "Gates of Liberation" i.e. animitta and apraņihita 6 Lun 48b. 6.--nan sbyor-ba-po ston-pa-ñid. can it dis- ·38 ANALYSIS OF standpoint of the Absolute, no real relation to the nonsubstantiality of the external elements (e of the sphere of action) and at the same time cannot be considered as completely devoid of any such ielation'; the Bodhisattva is not really counted with the limit of Samsāra from which he deparis, and with that of Nuvāņa into which he intends to pass.-The activity of the Bodhisattva must be characterized by such a cogn tion of the + Principles of the Saint. #ri ararfagrefHafPHOTFATTSETICA aratai ar aizai- शून्यतादिभिः पूर्वान्तपरान्तयोश्च परस्परं न युकायुक्तत्वेन प्रतित्तिरियुपदेशः सत्याववादः। [Sphuț. lla. 3-5.] iuni-la sbyın-pa-la-sogs-pahi pharol-tu-phyin-pa dan bdag-nid dam nun-ston-pa-nd-la-sogspa-ni phyi-ston-ta-nid-la-scgs-pa dan, snon-gyi mthah dar phyi-mahi mthaḥ deg phun-tshun idan-pa dan mi-ldan-pama-yin-pa-nid-du sgrub-bo ses ston-pa bden-fa-la ḥdonspa dan COVER I\. TIT 3. THE ISTRICTIONS or the Teaching that- (a) as regards the Jewel of the Buddha, the latter (as the cognizing Principle) and the perfect Supreme Enlightenment (as the full realization of he Ultimate Essence) have one essence from the standpcint of the Absolute; in such an aspect the Special Omniscience of exert 1 This refers to the aspects of the Path which are known as “'the Method" (nyāya=rigs pa) and "the Activity (pratipatti:- sgrub-pa; Rnam-bsad 64b. 2). 2 Pañc. 1. 50b. 2-sbyin-pahi ha-rol tu-plyin-pa-la brison żes-bya-ba ham mi-brison zes-bya-bar yan dag-par rjes-su mi-thon. ño. tshul-khrims-kyr pha-rol-tu-phyin-pa la, ctc. etc.--"(tle Bodhi. sattva) must not perceive that he really does or does not himself in the practice of the Transcendental Virtue of Charity, He must not perceive etc. etc. (inilar indications with regard to all the other 5 virtues)."-_Ibid, 5la. 5.-ston-pa-rid-la ston-pa-ñid. kyis sbyor-bar mi-bycd-dc-one must not establish a real connection between the non-substantiality (of the Bodhisattva's person) and the non-substantiality (cf the clements that are intuited by him), passages concerning animitta and apranihita).". Ibid. 51b. 2. gzugs dan snon-gyi mthar sbyor bar mi-byed-de--"Ore not affirm that matter has some relation to the limit of Samsāra (lit. "the beginning''), etc.- etc. etc. must ·THE ABHISAMAYALAMKARA 39 1 as a the Buddha, which characterizes Buddhahood, cannot be perceived as a separate reality; it is impossible to put the corporeal frame (of the Buddha) etc. in a real connection with Omniscience (so that the Omniscient Buddha could appear real individual endowed with material elements etc.). In such a manner the ultimate identity of subject and object becomes realized.- बुद्ध बुद्धबोध्योरेकलक्षणत्वेन बुद्धकारकधर्मलक्षणसर्वाकारज्ञतायामनुपलम्भे रूपाययोजनेनालम्ब्यालम्बकसमताज्ञानमिति । [Sphuț. lla. 5-6.] sans-rgyas-la sans-rgyas dan biarchub-dag mtshan-ñid gcig-pa-ñid-kyis sans-rgycs-su byedpahi chos-kyi mtshan-ñid rnam-pa thams-cad-mkhyen-pañid mi-dmigs-pa-la gzugs-la-sogs-pa mi-sbyor-bar dmigspar-bya-ba dan dmigs-par-byed-pa mñam-pa-ñid-du śespa zes-bya-ba dan." (b) as regards the Jewel of the Doctrine or the Highest Truth,—the latter, as comprised in the 3 forms of Omniscience (the subjective part), is taken in the aspect of its relation co the objects of cognition, the antidotes (of defilemeni) and the various aspects. Owing to this relative character, all the said elemen.s are devoid of a real essence of their own.- धर्मे त्रिसर्वज्ञतासंगृहीतसमस्तवस्तुप्रतिपक्षाकारसंग्रहः सर्वधर्माणां हांग्रही- ताना निःस्वभावतति । [Sphut. lla. 6-b.1.] chos-la thams-cod-mkhyen-pa-ñid gsum-gyis bsdus-pahi gźi dan gñen-po don rnam-pa mthaḥ-dag bsdus-pa-dag-gis bsaus-pahi chos thams-cad ro-bo-nid-med-do zes-bya-ba dan.' 1 Lit. "which is characterized as the element that makes one a Buddha." 2 The Buddha as the subjective (ālambaka) and Enlightenment as the objective tālambya) part. 3 Pañc. I. 52a. 6-7._Sā-rihi bu byan-chen ser-phyin-la spyodpahi tshe gzugs dan thams-cad-mkhyen pa-ñid-du sbyor-bar mibyed -"O Śāriputra, the Bodhisattva, when he acts in the fields of the Climax of Wisdom, must not put matter in a real connection with Ommiscience Matter is not to be perceived as a separate reality (as an attribute of the Ommiscient), 4 Paño. I. 53b. 8-54a. 1.-ā-rihi bu gźan yan byan-chen ścrphyin-la spyod pahi tshe. gzugs dnos-pa-yod ces-bya-bar mi-sbyor. ro. gzugs dros-po-med ces-bya-bar mi-sbyor-ro-"O Śāriputra, the hisattv who acts in the field of the Climax of Wisdom, must not affirm that matter does exist as an independent reality. Neithes must he affirm that it has no existence whatever".-Further on (55a.

·40 ANALYSIS OF (c) as regards the Jewel of the Congregation,-it cons'sts of the Saints who have attained the Irretrievable State. With the exception of the (Mahāyānistic) Arhat (i.e. the Buddha) who is to be regarded as the Jewel of the Buddha, -we have the Saints who have attained the first 3 results of Saintliness and the candidates (for all the four). These are the 7 great beings, to which an eighth, viz. the Pratveka-buddha is added. Oiherwise, if class.fied moreover from the standpoint of a more feeble or a more acute intellectual faculty .etc., there are altogether 20 varieties (which are demonstrated below). Now, from ultimate standpoint this Congregation of Saints (is included in the Jewel of the Buddha' and) has no real origination of its own.- स्लङ्घ बुद्धरत्नान्तर्गतत्वेनार्हबाह्य षु फलस्थप्रतिपन्नक भेदेन सप्तमु महा- पुरुषेषु प्रत्येकबुद्धेन सहाष्टमु मृद्विन्द्रियादिभेदन विंशति या छः वाय:- वैवर्तिकशेक्षेप्वनुत्पादतया प्रवृत्तिरित्युपंदेशो रत्नत्रयाववादः । Sphut. llb. 1-3. dge-hdun-la sans-rgyas dkonmchog-gi khors-su-gtogs-pa-ñid-kyis dgra-bcom-pa magtogs-pa ņbras-bu-la gnas-pa dan zugs-paņi bye-brug-gis skyes-bu-chen-po bdun-poran-suńs-rgyas dan-ihan-cig brgyad-po dban-po rtul-po-la-sogs-pahi bye-brag-gis grans ñi-sur hchad-pa. byan-chub-sems-dpaḥ hphags-pa-slob-pa phyir-mi-ldog-pa-rnams-la skye-ba-med-pa-riid-du hjugpar-byaḥo zes lun-hbog-pa dkon-mchog gsum-la ḥdomspa. RE, or 4. THE INSTRICTIONS TOE DISENE OF TTACHMENT, the teaching abou. the separate unreality of the body etc. (It is directed against the) imputed views that the Bodhisattva who manifests his energy in bringing to accomplishment the aim mentioned before, can take liberty in his corporeal, (cral or mental) acts. etc, 7-8) we have a very pregnant expression of the monistic idea : byan-chen écr-phyin-la spyod-pa-ni chos gari-la yan tha-dad-pa-ham bye-brag-gam khyad-par-du Ita-ba-med.--"'The Bodhisattva who acts does not perceive any element of existence as separate, differentiated, or having special distinctions." 1 Cf. Uttaratantra, Translation, p. 144, note 7. (quotation from the Dar-tik.). 2 In connection with the ratna-traya-quavāda, the Tib. Comm. gives a characteristic of the 3 Jewels acc. to the Uttaratantra. CF. Translation, pp. 131, 132 sqq.

·THE ABHISAMAYALAMKARA 41 प्रारब्धवीर्यतया यथोक्तार्थानुष्टानं प्रति। कायादिसुखल्लिकत्वेन कचिदभि- निवेशः स्यादित्यसक्तो कायादिनि:स्वभावत्वोपदेशोऽववादः । [Sphuț. 11b. 3-4.] brtson-hgrus brtsams-pa-ñid-kyis ji-skad-bśad-paḥi don-la nan-tan-byed-pa-la. lus-la-sogspaḥi bsod-ñams-ñid-kyis la-la mnon-par-zen-par hgyurbas ma-zen-pa-la lus-la-sogs-pa ro-bo-ñid-med-par bstan-pahi ḥdoms-pa 5. THE INSTRUCTIONS REGARDING THE ABSENCE OF LISSITUDE or the teaching that one must not become possessed of conceit in regard to (any of the elements constituting one's personality as) matter etc., and ending with Supreme Enlightenment itself. This teaching has in view the case when (the Bodhisaitva) becomes possessed of fatigue and fear if, notwithstanding the practice (of meditation) during a long period of time, the desired aim does not become realized. दीर्घकालाभ्यासे कृतेऽपीष्टार्थानिष्पत्ती त्रासमयः परिखेदः स्यादित्य- परिश्रान्तौ रू. यावत्सम्यकलंबोधिरमननतया देशनाववादः । (Sphuţ llb. 5-6] dus yun-rin-mo-zig-tu goms-parbyas-kyan ḥdod-paņi don ma-grub-na dnan-baủi ran-bzincan yons-su skyo-bar hgyur-bas yons-su-nal-ba-med-pala gzugs-la-sogs-pa nas yan-dag-par rdzogs-paḥi byun chub-kyi bar-la riom-pa-med-pa-ñid-du bstan-pahi gdamsnag." 1 In the Minaev MS the following is omitted. The text is res. tored acc. to the Tibetan version. 2 Pañc. I 66b. 5.-bcom-ldan-hdas byan-chen-gyi lus-kyi las khana-ma-tho-ba dan-bcas-pa-dań nag-gi-las kha-na-ma-tho-ba dan-bcas-pa dan yid-kyi las kha-na-ma-tho-ba dan bcas-pa gan lags"O Lord of what kind are the improper corporeal, the improper oral, and the improper mental acts of the Bodhisattva ? Ibid, 67a. 8.-gan-gi-tshe byan.chen lus mi-dmigs-pa dan nag dan sems mi-dmigs-pa dehi tshena, etc. -"At the time when the Bodhisattva does not perceive (the separate reality of) body, speech, and mind," etc. etc. 3 The MS. omits the whole passage. Text restored acc. to Tib. 4 Pañ. 1. 68a. 2.-bcom-ldan-ḥdas-kyis bkah-stsal-ba. byan-chen ser.phyin-la-spyod-pahi tshe gzugs-la rlom-sem-med-pa. *The Bodhisattva who acts in the field of the Climax of Wisdom can by no means have any conceit in the regard of the material elements," etc. etc. (The same repeated in regard to the remaining 4 skandhas etc.) nam ·42 ANALYSIS OF RI I\DIS. P. BUT IICIOR 6. THE IXSTRICTIONS for mastering the Mahāyānistic Path, or the teaching that all the elements have, essentially no real ongination (from ihe standpoint of the Absolute) This teaching is intended for the case if, in searching for instructions concerning the Path, ---with regard to each topic separately,--from a!l the Buddhas and Bodhisattvas located in the 10 quarters of the sky, one becomes depressed at heart (thinking it impossible to receive all the necessary instructions) दशदिगवस्थितबुद्धादिभ्यः प्रत्यय मार्गोपदेश मृग्यमाण चित्तावलीनता स्यादिति प्रतिवत्संपरिग्रहे धर्माणां प्रकृत्याजातन्चन शिक्षणमववाद । [Sphuţ, llb. 6-12a. L) phyogs bcu-na bíugs-pahi sans-rgyas-la-sogs-pa-las don-re-rehi phyir iam-gyi lunnod-par-bya-na senis zum-par-hgyur-bas lam yons-su bzur-ba-la chos-rnams ran-bain-gyis ma-skyes-pa-nid-du bslab-pahi gdams-nag." 7. TIE INSTRUCTIONS viz., (a) the eye of flesh (i.e. ordinary human vision), (t) the sight of the gods which is the fruit of previous virtue, (c) the sight of analytic wisdom, (d) the vision of the Truth, and (e) the sight of the Buddha. These have for their objects, respectively : (a) the separate differentiated objects, (b) the death and rebirth of all the living 410T THE I'IVE KI\1) .. 1 Sic. acc to Lun 1. 157b 4-5 and Rnam-biad, 686 5. 2 Lun 157b 5If onc is possessed of the knowledge that all the elements of existence are not subjected to origination fone con remain completely impassible) and can, while sitting in one place in a cross-legged posture, perceive all the 10 regions of the world and hear the Doctrine from the Buddhas. -Pañc. 1. 69. 7-8. 70a. 5.--Sā-riħi bu byan-chen yc-ses delta-bu dan-ldan-pas-ni, sarphyogs-kyi hjig-rten-gyi khams Gangāhi klun-gi byc-ma-sñed-kui debżin-gścgs pa dgra-bcom-pa yan-dag-par-rdzogs-paḥi sans-rgyas Gargāhi klun-gi bye-ma-sñed kyan mthon-no chos kyan ñan-no--"O Siriputra, the Bodhisattva, the Mahāsattva who is endowed with such a kind of Wisdom, perceives in the eastern districts which are innumerable as the sands of the Ganges, the Tathāgatas, the Arhots, the Perfect Supreme Buddhas whose number is likewise equal to that of the sands of the Ganges, and hears the Doctrine from them," etc. (following the same in regard to the Buddhas of the southern, the western district, etc.). 3 This "Heshly eye" is likewise of a supernatural character; it is possessed by the Bodhisattva who perceives with it the separate objects at the distance of 100 yojanas and more, and (in a higher state of development), all the gross and subtle forms in the 3000 thousands of worlds (Rnam-bsad. 69a. 2.).

·THE ABHISAMAYALAMKĀRA 43 beings, (c) all the elements of existence as intuited directly without any constructive thought, (d) the faculty of understanding peculiar to the different kinds of Saints, and (e) the full intuition of all the elements of existence in all their aspects.—All these 5 forms of vision are to be perceived, from the standpoint of the Absolute, as unique and undifferentiated.- मांसवैपाकिकदिव्यप्रज्ञाधर्मबुद्धचक्षुषां यथासंख्यं प्रतिनियतवस्तुसर्व- सत्त्वच्युत्युपपत्तिसर्वधर्माविकल्पनसर्वायपुटलाधिगमसर्वाकारसर्वधर्माभिलंबो- धविषयाणां तथतैकत्वेन प्रतिपत्तिरिति शिनणं पञ्चचक्षुरववादः । [Sphuț. 12a. 1-4.] śaḥi dan rnam-par-smin-pa-las byun-baħi lhaḥi dan ses-rab dan chos dan sans-rgyas-kyi spyan grans-ji-Ita-ba-bżin-du dnos-po so-sor nes-pa dan sems-con thams-cad-kyi þchi-hpho-ba dan skye-ba dan. chos thams-cad-la rnam-par-mi-rtog-pa dan. hphags-pahi gan-zag thams-cad rtogs-pa dan chos thams-cod rnam-pathams-cad-du mnon-par rdzogs byan-chub-paḥı-yul-canrnams de-bżin-nid-du gcig-pa-nid-du bsgrub-bc żes slobpa spyan Ina-la ḥdoms-pa.? a eye Pañc I. 70a 5 sqq ----byan-chen ser-phyın-la spyod-pahı tshe mig Ina jab-tu-thob-pa dan yonis-su sbyon-ba yod-do Ina gan ke-na, hdi-lta ste. sakı mig dan Thahı mig dan. ses-rab-kyi mig dan choskyi mig dar, sans-rgyas-kyi mig-go - The Bodhisattva, when he acts in the field of the Climax of Wisdom, becomes possessed of the 5 kinds of vision and brings them to perfect purification --What are these five ? --They are as follows the eye of flesh, the sight of the gods, the vision of analytic wisdom, the vision of the Truth and the sight of the Buddha.". In regard to each of the 5 forms of vision we have separately :-- The of esh--Pañc. 70a 7b. l.Sā-rihi bu byan-chensyi sahi mig-gis dpag-tshad brgya mthon-ba yod-do... ...etc. up to ston-gsum-gyi ston-chon-pohi hjig-rten-gyi khams mthon-ba yod-do-- "O Sāriputra, the Bodhisattva's eye of Aesh can perceive at the distance of 100 yojanas". ..etc. up to "and can perceive the 3000 thousands of worlds." b The sight of the gods - Ibid 70b. 5. 6. -sems can-s nams-kyi hchi-hpho-ba dan skye-ba rab-lu sus-so (The Bodhisattva who is possessed of the vision of the gods) has a perfect knowledge as regards the death and the birth of the living beings." c The vision of analytic wisdon.Ibid. 71a. 3.-chos gan-yan mi-ses-pa med, etc.-"There exists no elements of existence whatever, which the Bodhisattva could not be able to cognize ·ANALYSIS OF [The limits of the 4 kinds of vision are: (a) of the "eye of flesh"-beginning with the Path of Accumulating Merit, (b) of the sight of the gods-beginning with the Path of Train:ng, (c) of the vision of analytic wisdom-teginning with the Path of Illumination, (d) of the vision of the Truth-beginning with the same Path in the state after the termination of the trance, and (e) of the sight of the Buddha, -on the Stage of the Buddha with a subservient degree, beginning with the 8.h Stage.-- Rnam-bśad. 69a. 4-6.--śaḥi spyan tshogs-lam-nas dan. lhaḥi spyon sbyor-lam dan. ses rab-kyi spyan mthon-lam dan, chos-kyi spyan mthon-lam rjes-thob-rias dań. sansrgyas-kyi spyan sans-rgyas-kyi sa dan. rjes-mthun-pa sa brgyad-pa-nas yod. S. THE INSTRUCTIONS RE. TIL 1.3 SUITRYITCR11. FICULTU'S. These are: (a) miraculous power, (b) the audi. tion of the gods, (c) the knowledge of the mind of others, (d) the remembrance of previous states of existence, (e) the sight peculiar to the gods which is produced by the force of concentrated trance, and (f) the knowledge by means of which all the defiling elements are extirpated. The functicns of these 6 faculties manifest themselves, respectively, in (a) shaking the earth and other (miraculous acts), (b) the capacity of hearing the most subtle sounds in all the regions of the world and all the other (sounds as well), (c) the full cognition of the minds of other living beings that are possessed of passion, etc. (those that are free from passion, possessed of hatred, free from hatred, etc.) (d) the recollection of numerous previous births, of oneself and of other living beings, (e) the perception of all visible forms, and (f) the removal of the Obscurations d The vision of the Truth. lbid. 71a. 7-b. 7.-byan-chen-gyi chos-kyi mig-gis. gan-zag ḥdi-ni non-baħi rjes-su-hgro-ba. gan-zag ḥdi-ni chos-kyi rjcs-su-hgro-ba.........etc. up to gan-zag hdi-ni dgra. bcom-paņo zes-bya-bar rab-tu-ses-te-"The vision of the Truth of the Bodhisattva perceives that such and such an individual is follower of Buddhism, that such and such an individual acts accordnig to the Doctrine".........etc. up to "and that such and such an individual is an Arhat," etc. e The sight of the Buddha. Ibid. 73b.1..byan-chub-keyi semskyi rjes-la, rdo-rje-lta-buhi tin-ne-hdzin-la mñam-par-bżag.nas mampa-thams-cad-mkhyen-pa-nid thob-par byed-de..."After having made the Creative Effort for Enlightenment, one becomes merged in the Stage of Trance called the "thunderbolt-like," and attains the Omniscience in regard to all the aspects of existence.".

·THE ABHISAMA VĀLAMKARA 45 of Moral Defilement and of Ignorance.-But, from the standpoint of the Absolute, all these 6 faculties are to be perceived as quiescent from the outset.- ऋद्धिदिव्यश्रोत्रपरचित्तज्ञानपूर्वनिवासानुस्मृत्याभिसंस्कारिकदिव्यचक्षु- राम्रवक्षयज्ञानाभिज्ञानां यथासंख्यं पृथिवीकम्पनादिसर्वलोकधातुस्थर मेतर'- शब्दश्रवणसरागादिपरचित्तपरिज्ञानस्वपरपूर्वानेकजात्यनुस्मरणसर्वरूपदर्शनक्ले- शज्ञ यावरणग्रहाणकारित्राणामादिशान्तत्वनावबोध इति देशना पडभिज्ञा- ववादः। [Sphuț. 12a. 4-b. 1.] rdzu-hphrul dan. Ihaủi rna-ba dan. gźan-gyi sems ses-pa dan. sicn-gyi nas rjes-su-dranpa dan. mnon-par-ḥdu-byed-pa-las-byun-baħilhaḥi mig dan, zag-pa zad-pa śes-paņi mncn-par ses-pa sa gyo-bala-scgs-pa dan. hjig-rten-gyi khams thams-cad-na-gnaspaḥi sgra chun-ru dan cig-śos thos-pa dan. gźan-gyi sems ḥdod-chags dan-bcas-pa-la-sogs-pa yons-su-ses-pa dan. ran dan géan-gyi tshe-rabs sna-ma du-ma rjes-su-dian-pa dan. gzugs thems-cad m!hon-ba dan. ñon-mons-pa dan śes-byaḥi sgrib-fra spon-bar-byed-pa-inams gzod-ma-nas zi-ba-ñid-du rtogs-par-byaḥo zes ston-pa mnon-par-ses-pa drug-la ḥdoms-pa." as well 1 The Minaev MS. of the Abhis alokā has heresūksmatarasabda This reading could suit "In hearing the most subtle sounds (in all the regions of the world)" But the Tibetan version (sgra chun-nu dan cig-sos) shows us that we must read : sūksma-ıtara-sabda (cig sos= itara; Cf my Index to the Nyāyabindu, Part II, p. 26). 2 Pañc. I. 74a 1 -Sūrihi bu ser-phyin-la spyod-pahi byan-chonni mion-par-ścs-pahi pha-rol-tu-phyin-pa rab-tu-hthob-ste.-0 Säriputra, the Bodhisattva, the Mahāsativa who acts in the field of the Climax of Wisdom, becomes possessed of the climat of supernatural faculty In regard to each of the faculties we have, separately Concerning the miraculous Power (rddhis rdzu-hphrul): Thid. 74a. 1-2-rdzu-hphrul-gyi rnam-pa du-ma ñams. su myon-bar-byed-do de ni sa chen po hdi yan rab-tu-gyo-bar-byeddo."He enjoys his miraculous power of which there are many forms. He causes to tremble even this great carth.". Thid, 74a, 5.6.----duzu-hphrul des rloni-sems-su hgyur-ba med-do. de cihi-phuir ie-na, ran-béin-gyis ston-pa dan, ran-bżin-gyis dben-pa dan. ran-hzin-syis ma-skycs-pahi-phyir. ---"But he inust not become possessed of conceit in regard to this miraculous power. Why that? Because it is devoid of a real essence of its own". .....etc. etc. b Concerning the audition of he gods: Ibid. 74a. 8.-de Thahi rna-bahi khams rnam-par-dag pa mi-las-ḥdaspas lha dan mi gñis-kahi sgra thos-te.- "By means of the superhuman 2 ·45 ANALYSIS OF RE TIE OF 9. THE INSTRUCTIONS PU ILLUMINIUIOX This Path has for its object the 4 Truths or principles of the saint and consists essentially of the 16 momenis, viz. the forms of Perseverance and cf resulting cognition concerning the Doctrine, and the corresponding introspective forms. The Yogin who cognises the un- Own etc etc ma element of audition that is peculiar to the gods. he hears the sounds or both gods and men."_74a 8-b 1. Ihahı rna-bahi khars des bdagni sgra ñan ocs-bya-bar rlom-sems-su-hgyur-ba med-do deni hdi- Itar des ran-bzin ston-pa dan "But he must not give way to conceit, thinking. I am endowed with the faculty of audition of the gods and can hear the different) sounds.--Indeed this faculty is devoid of a real essence of its c Concern ning the knowledge of the minds of other living beings inid 745 3 --gan-zas pha-10l-gyr soms sems-kyis yan-dag-pa il-lta-ba-'cin-du rab-tu-ses s) hdod-chags dan-ldan-pahi sems ....etc --"With his mind he perfectly cognizes the minds of other living beings, that they are possessed of passion" .etc. d concerning the remembrance of previous states of existence. Ibid. 15b 5 deni srion-gyi gnas ricssu-dran-pa minon-du-bya-bahi mnon-par-ses-pahı ye-scs inam-pa dumnon par-bsgrub-sto. Sems scig kyan rjes-su-dran-pa-rias soms brgyaḥi bar-du yan rjcs-su dran-no.--"He makes manifest the Knowledge owing to which the place of former residence is clearly remembered. And as he possesses such a recollection in rgard to one mind, in the same manner he remembers (the previous states of) a hundred minds".. e Concerning sight of the ods Ibid 76a. 4-de-ni Thahi mig rnam-par-dag-pa mi-las-hdas-pas semis.can hchi-hpho ba dan skye-ba dan kha-dog sdug-pa dan, kha-dogo misdug-pa dan. bzan-ba dan etc.--"He, with the perfecth pure superhuman faculty of vision that is peculiar to the gods, perceives the death and rebirth of the living beings, the handsome forms, the ugly forms, the good, the bad", f Concerning the knowledge conducive the extirpalion of de filment: Ibid. 756 4.de-ni zagpa zad-pa mnon-du-bya baḥi mnon-par-scs-pași yc-se mrion-par bsgrub.........etc.- He makes manifest that supernatural Knowledge which brings about the annihilator of the defiling forces** 76-b 7.-de bdag-gis rab-tu-ses-so źcs-bya-bar rlom-sems med-do. de. yan ḥdi-ltar ran-bżin ston-pa dan ..... "But he must not become possessed of conceit, thinking :- have such a power of cognition.- Indeed (this knowledge) is devoid of a real essence of its own". 1 kşānti=bzod-pa. 2 dharma-jñana-cho-rics. 3 anvaya jñāna-ksārti and anvaya-jñāna. Cf. helow, Chepters II and III. the etc. etc.

·THE ABHISAMAYALAMKĀRA 47 reality of all the separate elements of existence, meditates over this path as the antidote against the points that are to be shunned.' Himself, he is free from all imputed views (regarding the Path as a separate reality); just as a magician who produces illusionary forms (does not admit the reality of the apparitions called forth by him).. चतुःसत्यसंगृहीतषोडशक्षणस्वभावं दर्शनमार्ग धर्मान्वयज्ञानज्ञान्तिज्ञाना- त्मक सर्वधर्मनिःस्वभावावबोधन मायाकार इव सर्वत्रानभिनिवेशमृतिस्तत् प्रहातव्यवस्तुप्रतिपक्षत्वेन योगी विभावयतीति देशना दर्शनमाविवादः । [Sphuț. 12b. 1-3] mthon-baħi lam bder-pa búis bsdus-pe skad-cig-ma bcu-drug-gi no-bo-ñid chos dan rjes-su-ses-paḥi bzod-pa dan ses-pahi bdag-nd-la rnalḥbyoi-pa chos thams-cad no-bo-ñid-mcd-par rtogs-pas sgyu-ma-mkhan-bżin-du thams-cad-la mnon-par-éen-pa med-paḥi lus-cun des span-bar-byg-bahi drios-pohi gñonpo-nid-du rnam-par-sgom-pur-byed-do zes-ston-fa mthonbahi lam-la hdoms-pa. (LRI Tl1 an THE TASTRICTIONS 01 ('oli TRITED CONTEMPLATION. Just as it is impossible to establish (from the standpoint of the Ibsoluie) essential difference between the activ principle (of the Fath) and the immutable principle (of the negation cr extinction of Fhenomenal Existence)' in regard to each other,--simularly the Pahs of Illumination pad of Concentrated Con. Lemplation cannot be regarded as two separate entities, inas much as there is no difference regarding the object of these Paihs, viz., the Ibeclute) reality which is firsi intuited on the Path of Illumination. The Path of (oncentrated Contemplation, rccordingly, cannoi appear as having a real essence of its cwn. (From the empirical standpo'nt), however, this path is to be meditated over as the antidote against the points that are to be shunned by it. (In such aspect it appears) as caueally dependent (on the Path of Il'urnination).--- an | The defiling forces wluch are produced hy imputer views (parikalpita - kun-blags). 2 Lun. 1. 153a. 3-4. 3 Pañc. I. 84a. 6-7... Rab-hbung Rhyod byar-chen-rnams-la scrphyin la brtsams-te....... .spobs-pa bskycd-cig.-"O Subhūti, thou must have a sudden full and clear kn-wi:dge as regards the Bodhisattvas who act ..etc Ą Sic acc. to Rt gs.dk. 35b. 2-3 and Rnam-bi-d, 71.. 2-3. 5 Rnam-bsad, 71a. 3.

·48 ANALYSIS OF संस्कृतासंस्कृतयोरेकरूपत्वंन परस्परमशक्यव्यतिरेकप्रतिवद्याक्तदर्शनमार्ग- संमुखोकृतवस्त्वयतिरकालम्बनादर्शनभावनामागयारपृथग्भाव gfa लाक्षणिक भावनामार्गव्यवस्थानम् । अथ च स तत्प्रहातव्यवस्तुप्रतिपक्ष- त्वेन विभाव्यते प्रतीत्यसमुत्पादधर्मतयति देशना भावनामागाववादः ॥ (Sphut. 12b. 3-6) hdus-byas dan haus-ma-byas dag no-bo-gcig-pa-ñid-kyis phan-tahun thu-dad-par gdags-par mi-nus-pa-bzin-du ji-skaa-bsad-puhi mthon-bahı-lamgyis mron-sum-du-byas-pahı dros po-las tha-mi-dadpa-la dmigs-pahi-phyir inthor-ba dari sconi-pa dag iha-dad-du-gyur-pa med-pas sgom-pahi-lam mishan-ridpa rnam-par-géag-fa-ni med-kyi. hon-kyón ao-ni ton-cinņbrel-par-hbyun-bahi chos-ñid-kyis dcs spain-bar-byabahi dncs-pohi gñen-pc-nid-du rnum-fai-sgom-par-bycddo ścs sgom-puhi lar-la hdcms-pa Summary: We have thus, with respect to the Climax of Wisdom, the essence of which is the Mental Effort for Enlightenment and the (virtuous) elements that are the outhow (of this Effort; -lihe following subjects of teaching).- 1 The activity (of the Bodhisattva) i.e. the process of mind-concentration during which the object medita.ed upon) is intuited in the aspect of negation* (of all separate entities). 2 The Truthsor Principles of the Saint, which represent the object of this (process of meditation) 3 The 3 Refuges (.e. the 3 jewels) which are a support (for the Bodhisattva's activity). 4 The absence of attachment which is the condition for bringing th's activity to a higher and still higher degree of development. 5 The absence of lassitude. which is the condition for not becoming inclined to give up (the saintly activity on the Path). 1 Paño. I. 110a. 7. Rab-ħbyar hdus-byas-keyi dbyins ma-yin par yan ḥdus-byas-kyi dbyins gdags-par mi-nus-s0,-"O Suhhüti, it is impossible to designate the immutable elements (asamskrta-dharma) without having in view their relation) to those that are caused and conditioned." 2 l.e. in regard to the Path (Rnam báad, 72a. 2-3). 3 Lt. "the non perception (anupa'ambha=mi-dmigs.pa). 4 Rtogs-dk. 36a. 3.-am bor-nas mi-ldog-par hgro-bahi rgyu.

·THE ABHISAMAYALAMKARA 49 6 and 6 The full apprec ciation of the Ma hāyānisiic Path, which is the condition for not becoming an adherent of other Vehicles. 7 The 5 forms of vision, which represent the cond'tion for becoming completely independent (in one's activity). 8 The supernatural faculties which are the conditions for a full realization of the Omniscience (of the Buddha) in regard to all the aspects of existence. 9, 10 The Paths of Illumination Concentrated Contemplation which are the factors for the attainment of the ultimate result.-All this is indicated in the Pancavimsatisāhasrikā) in the part concerning the instructions received by the Mahāyānist Saint. In such a manner all the topics are fully dealt with; for this reason the 10 kinds of instructions are mentioned in the order given above.- [Abhis. alokā, MS 33a 7-b 1.) तदेवं कृत्वा बोधिचित्ततदानितधर्मस्वभावप्रज्ञापारमितायां या प्रतिपत्ति- रनुपलम्भाकारा १। तस्या यदालम्बन चल्वाार्यसत्यानि २॥ य प्रा- श्रयस्त्रीणि शरणानि ३। यो विशेषगमनहतुरसक्तिः ४ । योऽव्यावृत्तिगमन- हेतुरपरिश्रान्तिः ५। योऽनन्ययानगमनहेतुः प्रतिपत्रांपरिग्रहः६। योऽपर- प्रत्ययगामित्वहेतुः पञ्च चक्ष पि ७ । यः सर्वाकारज्ञतापरिपूरिहेतुः पडभिज्ञाः । it fagmanen antaalareit E1401 तत्सर्वमववादप्रकरणे निर्दिष्टम् । एतावतैव सार्थः संपन्न इति यथोक्तानुपूर्व्या निर्दिष्टा दश विधी-- ऽववादः ॥ (Sphut. 12b. 6-13a. 5.] de-ltar-na byan-chub-kyi sems dan. des hphans-pahi chos-kyi nc-bc-nid-kyi ses-rabkyi-pha-rol-tu-phyin-pa-la sgrub-fahi rnam-pa gan-yin-pa mi-amigs-pa dan. dehi dmigs-pa gun-yin-pc hphags-paḥi bden-pa bzi dan. rton gan yin-pa skyabs gsum dan. khyad par-du hgro-baủi rgyu gan-yin-pa ma-chags-pa don. mildog-par hgro-bahi rgyu gan-yin-pa yons-su-mi-nal-ba dan. theg-pa gzan-gyis-mi-hgro-bahi rgyu gan-yin-pa lam yons-su-hdzin-pa dan. gzan-gyi drin-mi hiog-par-hgro-banid-kyi rgyu gan-yin-pa spyan ina don, rnam-pa thams-cad mkhyen-pa-nid uons-su-rdzcgs-pchi rguu gan-yin-pa mnon-par-ses-pa drug dan. mthar-thuc-pahi rgyu gan-dag yin-pa mthor-ba dan sgom-pahi lam-dag-ste. de-dag thams-cad gdams-nag-gi skabs-su bstan-te. hdi-tsam-khodon thams-cad phun-cum-tshogs-bar hgyur-bas gdams-nag-ni ram-fa bcuho. nas ·50 ANALYSIS OF Limits: The study of the Mahāyānistic Instruccions begins before the Bodhisattva's entering the Path and lasts till the atiainment of Buddhahood.? [Don. 4. b +.] sa-mtshams lam ma-zugs-nas sans-rgyaskyi sahı bor-du yod. Character of study. He, who is worthy -, listens to the Mahāyānistic precepts even before eniering the Path. One who for many æons has taken ieccuise to the help of a Buddha or a spiritual teacher is coneidered to be a worthy hearer (“a worthy iecepiacle of the Doctrine"). [Ibid. 4b. 5.] heg-chen gdams-rag-ni lanma-zugs-pa-las snod dug-pas kyan gsan-pa yod-la. sans-rgyos-sam dge-bahi bścs gñen bskal-ta du-niar brton-nas ñan-pahi snod-du run-bar bsad-do. 1 In accordance with the Sūtrālamkāra XIV. 3-dharma-srotasi buddhebhyo' vavādam labhate tada, ,--some consider that the Bodhisattva begins to apprehend the Malāyānistic instructions after having attained the state of transic meditation called dharma-srolah. samadhi, i.e. on the highest degree of the Path of Accumulating Merit. This refers only to the highest forms of the teachings: in general, the Bodhisattva commences his study before entering the Path (Rtogs dk. 26a. 5.b 1.). 2 Lit. "a receptacle" (bhājana, sncc). Cf, below, Chapter IV ·The 20 Varieties of the (Mahayanistic) Congregation (as a Special Subject of the Mahayanistic Instructions.) fagfarizarea=dge-ḥdun ñi-su.--Kär. I. 23, 24.1 [1. The 5 srota-āpannāh (incl. the Candıdates).-2. The 3 sakrdāgāminaḥ.-3. The 10 anāgāminaḥ.-4. The Candidate to Arhatship.-5. The Pratyekabuddha ] As concerns the Jewel of the Congregation which consists of the Bodhisattvas endowed with a more feeble or a more acute intellectual faculy etc.--the following varieties are to be taken into consideration :- किं तु सङ्घरने मृद्विन्द्रियादिबोधिसत्त्वानामयं प्रभेदो ग्राह्यः । 1 1 and 2 The Candidates to the first resuli. These are the Saints who, taking recourse to the Path of Illumination of 16 moments, which is discussed below in the Chapter cor.cerning the Omniscience in regard to the Path, have realized the first 15 moments.-- Such a candidate can be of 2 kinds, viz, one who acts on the foundation of faith, and the other who bases upon the intuition of the Truth, वक्ष्यमाणमार्गज्ञतासांगृहीतपोडशक्षणदर्शनमार्गमाश्रित्य पञ्चदशसु दर्शनमार्ग- चित्तक्षणे श्रद्धाधर्मानुसारिभदन प्रथमफलप्रतिपन्नको द्विविधः। [Sphuț. 13 b. 1-2.] hchad-par-ḥgyur-baħi lam-ses-pañia-kyis bsdus-pa mthon-bahi lam skad-cig-ma bcu-drug- 1 1 In the Tibetan literature special manuals are dedicated to this subject. The varieties of the Congregation from the Hinayānistic point of view are discussed in the 6th Kośasthāna of the Abhidharmakosa and its commentaries, 2 Sic. acc. to the Abhis. alokā. Cf. Yasomitra, II Kośasthāna, 32.15. Acc. to the Rnam-bsad 7&a. 6-b I., this is the Hinayānistic (Vaibhāsika) point of view, but not that of Haribhadra and Vimuktasena, acc to whom the candidate spoken of becomes such, having realized the first 8 moments (1.e. the ānantarya-mārga). 3 The Saint of a more feeble intellectual faculty. 4 The Saint of an acute intellectual faculty. In the Pañc, the 20 varieties of the Congregation are spoken of in detail (59b. 3-66b. 5. Cf. Appendix). 5 It is interesting to note that the Sphut omits pañcadaśasu darśanamarga-citta-ksaņeşu=mthon-bahi lam-gyi sonskyi skad-cigmo bco-lna-la, 5 ·52 ANALYSIS OF la-brten-nas dad-pa dan chos-kyi rits-su-horan-bahi byebrag-gis ņbras-bu dan-po-la zugs-pa rnom-pa-gñis-so. 3 The (Saint) who has attained the result of Entering the Stream at the 16th moment, having become free from passion that is peculiar to the World of Carnal Desire. _ ततो यः कामवीतरागः स पोडशे दर्शनमार्गचित्तक्षणे स्रोतप्रापन्नः । (Sphuț. 13b. 2.] deņi ņog-tu rgyun-du-zugs-pa yin-no. 4 and 5 Another variety of the same, viz. the Saint who, abiding on the Path of Concentrated Contemplation has removed the defiling forces up to the 4th variety. Owing to this he secures a succession of births in a godly or human form, passing over from cne (godly or human) race to another. (In correspondence with this godly or human character), this Saint is considered to be of 2 kinds. ततो भावनामार्ग यावञ्चतुर्थक्लेशप्रकारप्रहाणा ई वमनुप्यकुलंकुलत्वेन रू एवान्यो द्विविधः । कुलं कुलौ (I. 23b). [Sphuț. 13b. 2-3.) deņi ņog-tu de-nid iha dan mihi rigs-nas rigs-su skye-ba-ñid-kyis gaan rnam-pa-gñis yin-no. 2 6 The can di date to the second result who has attained this state owing to the removal of 5 varieties of defilement, peculiar to the World of Carnal Desire. He can be of a more feeble or a more acute intellectual faculty, viz. cne who attains the result by faith, and the other who acts on the foundation of the perception of the Truth. (Among the 20 kinds of Saints) he is counted as of one variety only.-- ततः कामावचरपञ्चप्रकारक्लेशप्रहाणेन द्वितीयफलप्रतिपन्नको मृदुतीनणेन्द्रिय एवैकः श्रद्धादृष्टिप्राप्तः। [Sphuț. 13b. 3-4.] deņi hcg-tu dban-po riul-fo dan rnon-po dad-pa dan mthon-bas thob-pa-dag hbras-bu gñis-pa-la zugs-pa gcig kho-na yin-no. 1 The Sphut has simply : 'thereafter comes he who has entered the stream -Acc, to the Rnam-bgad 79b. 5 it is the individual abid. ing on the Path of Deliverance (vimukti mūrgal which consists of the 8 forms of resulting cognition (the 4 dharma-inana and the 4 anvayajñāna). 2 There are altogether 9 varieties of defiling forces which are be extirpated on the Path of Concentrated Contemplation, CF. below. tu ·THE ABHISAMAYALAMKĀRA 53 7 The Saint who returns to this world once more, having come to this result through the extirpation of 6 forms of defilement peculiar to the World of Carnal Desire.- ततः कामावचरपट्रप्रकारकलेशग्रहाणात सकृदागामी । [Sphuţ. 13b. 4.] deņi ņog-tu lan-cig-phyir-hon-ba yin-no. 8 Another variety the viz. the Saint with one interval.' It is he for whom one single birth among the gods is left (till the attainment of Arhatship). ततः स एवेकजन्मावशेषमा वेष्वेकवीचिकोऽपरः।-एकवीचिः । (Sphuț. 13b. 4.] dehi hog.tu de-ñid gźan bar-chad gcig-pa yin-no. of S a me 9 1 3 9 The candidate to the third result who has come to this state through the removal of 7 or 8 forms of defilement peculiar to the World of Carnal Desire. He can attain this position by faith and through the percept'on of the Truth as in the preceding cases.- ततः कामावचरसप्ताष्टक्लेशप्रकारप्रहाणात्तृतीयफलप्रतिपन्नकः पूर्ववच्छद्धा rigtig: 1 (Sphuț. 13b. 4-5.] deņi ņog-tu ra-ma-bżin-du dadpa don mthcn-bas thob-pa hbras-bu gsum-pa-la zugs-pa yin-no. Thereafter comes the Saint who returns more, (who attains this result) owing to the removal of the 9th form of defilement peculiar to the World of Carnal Desire. He can be of 5 kinds, as follows: ततो यः कामावचरनवमक्लेशप्रकारप्रहाणादनागामीत्युच्यत। स पञ्चधा area59:1 [Gser. I. 200b. 4-5.] Ảdod-non dgu-pa sparis-pași phyir-mi-her-ba ste de la Ina-las. 10 The Saint who attains Nirv rvāņa whilst a Liding in intermediate no a n .. 1 Acc. to Rnam bśad, 9a. 3.--"there is one interval, since this Saint has still to remove one form of defilement that is to be extirpaled hy concentrated trance (bhāvanā-heya=sgom-span)." 2 Labran edition. The version of the Gser. Is nearer to that o the Abhis. alokā.

·54 ANALYSIS OF siate of existence (between the World of Carnal Desire and that of Pure Matter). He has removed the fetters which bind one to a future existence in the Sphere of Pure Matter), but has not removed those by which (the intermediate existence between this sphere and that of Carnal Desire) is conditioned. Whilst he is thus acquiring this intermediate state or when he has already fully acquired it, his Path becomes fully realized and his Phenomenal Existence is brought to an end.-(1). तत उपपत्तियोजनप्रहाणादभिनिवृत्तिस्वंयोजनाप्रहाणादन्तराभवभिनिवर्त- यज् । अभिनिवृत्ते वान्तराभवे मागरूमुखीभावन दुःखान्तप्राप्तावन्तरा परिनिर्वापी अन्तरा। (1. 23c.). Gser. 2005. 5.) gzugs-su skye-bchi kun-sbyor dñosni spars-la deņi bar-do hgrub-pahi kun-sbyer ni ma-spanspas bar-doņi srid-pa hgrub-par-byed-pa dan. grub-pa-na yan-run-ste bar-dor lam mncn-du-byas-nas sdug-bsnal-gyi tha-ma thob-paho. Il The Saint who attains Nirvana after having become rebo born in th Sphere of Pure Matter, since he has not removed either of the 2 categories of 'fetters. ----(2) उभयसंयोजनाप्रहाणाद पधातावुपपद्य दुःखान्तप्राप्तावुपपद्यपरिनिर्वापी। JSTET! (Cser. I. 201a. 1-2) gñis-pa skyes-nas-hda-ba-ni. kun-sbyor-gñis-ka ma-spans-fas gzugs-khams-su skyesnas sdug-bsnal-gyi tha-ma thob-paḥo. 12 The Saint who attains Nirvana, (having been born in the Sphere of Pure Matter-) with great difficulty. He must make exceedingly great efforts of will' to realize his Path and bring his Phenomenal Existence to an end.-(3). तथैवोपपन्नोऽभिसंस्कारेण मार्गसंमुखीभावाद :खान्तप्राप्ताभिसंस्कारपरि- fraint T 1 (1. 23d.). (Gser. 1. 201a. 2-3.) gsum-pa byed-bcas ni .. gzugs-su-skyes-nas ḥbad-rtsol-gyis lam mnon-du-byas-nas (hdah-ba). 1 Here is meant the Phenomenal Existence which is conditinend by karma and klesa but not that which is voluntarily assumed by the Bodhisattva in order to help the living benigs. Cf. Uttaratantra, Translation, pp. 193 sqq. 2 Rtogs.dk, 41a, 4.mgzugs-su skyes-nas ḥbad-ztsol chen-pos de hthob-paho.

·THE ABHISAMAYALAMKARA 55 13 The reverse of the former,--the Saint who attains Nirvāņa without effort. 1(4). afgqiziga Treffaid=171 (I. 23d.) [Gser. I. 201a. 2-3.] bãi-pa byed-med-kyis ḥdaḥ-bani de-las bzlog-pas hdah-ba. The 5th variety of the Saint who returns no more is he who rises up to the highest regions of the Phenomenal World (and attains Nirvāna there).- Eats CZA: [Gser. I. 20ia. 3.) Ina-pa gon-duhthe-ba. Here we have again to distinguish 2 kinds, viz. the Saint who rises up to Akaniştha and the Saint who atta'ns the culminating point of Phenomenal Existence.- स पुनरकनिष्टपरगो भवाग्रपरगश्च । de-ri hog-min-gyi mthar-thug-far-hgic-ba dan suid-paủi rtse-mcủi mtharthug-par hgrc-bahc. The Saint who attains Akanıştha is of 3 kinds, as follows: 14 The 'Precipitant', who from the Brahmaic worlds directly passes over to Akaniştha, leaving behind the intermediate plains of the Sphere of Pure Matier. (1) 15 The If-precipitant', who, from the Brahmaic worlds rises higher, assuming a form of existence among the Pure Spheres. Having passed through some of the intermediate worlds, he finally enters Akanistha. (2) 16 The Saint h attains Aka - niştha after having gradually passed through all the intermediaie spheres one after the other and terminated his existence in them.---(3) (1. 23d. 24a.) तन्नाकनिष्टपरगः प्लुतार्धप्लुतसर्वस्थानच्युतार्थेनाकनिष्टप्रवेशस्त्रिविधः। = #fager: yaran: 1 (I. 23d. 24a.) Ha W O (Gser. I. 2010. 3-5.) dan-po phyir-mi-hon-ba de-ñid ḥog-min-gyi mthar-thug-par-hgro-ba-la-ni. tshans-ris-nas gnas-bar-pa-trams dor-te hog-min-du-hphar-ba dan. tshans-ris-nas gnas-gtsan-rnams-su skyes-pa-nos- gnes hgaḥ rgal-te hog-min-du hjug-pahi phyed-du-hphar-ba dan. de 1 Ibid. 4la. 5.--Gaugs-su skyes-nas hbad-pa chun-rus hthob-paho. 2 Suddha-āvāsa=gnas gtsar-ma.

·56 ANALYSIS OF gnas thams-cad-du hcg-min-du hjug-fahi gnas thams-cad. du hchi-ḥpho-ba gsum yod. The Saint who has attained the culminating point of Phenomenal Existence and 13 devoid of the passions that are extant in the Sphere of Pure Matter is of 2 kinds, as follows: 17 The Saint who attains Nir rvāna during this existence in the highest of the Immaterial Spheres). (1) 18 The Saint who realizes the Ces sation - Trance in bodily form.' भवाग्रपरगस्तु रूपवीतरागो दृष्टधर्मशमः कायसाक्षीति द्विविधा भवस्यानazati etc. (I. 24. a-d.)-ending with 1541a1 (Gser. I. 2016. 2.) srid-fahi rtse-mchi mthur-thug-par hgro-ba-nı gzugs-kyi ḥdod-chags dan-ḥbral-ba dan mthonbaủi chos-la źi-ba lus-kyis mron-sum-du-by ed-pa-ste gaan rnam-pa gñis-sc. 4 19 The Candidate Arhat ship, who has removed the 8 forms of defilement peculiar to the Culminauing Point of Phenomenal Existence.- ततो भावाग्रिकाष्टक्लेशप्रकाराणां प्रहाणादहत्त्वफलप्रतिपनकः । (Gser. I. 202a. 3-4.] agra-bcom kugs-pa-ni, er.d-risehi sgom-span brgyad-pa spons-la dgu-fa spon-ba-la brtsonpa-rail agra-bcom-fchi hbras-bu-la zugs-paḥo. 5 20 The Praty e katuddha who realizes his Path on the foundation of the Sravaka Code and appears at the time when no Buddhas arise.- ततः श्रावकपिटकमेवालम्ब्य स्वमार्ग समुखीकरणादबुद्धोत्पाद प्रत्येकबुद्ध gfa fejadia:= ENTST I (1. 24d.). (Gser. I. 202a. 6.) ñan-thos-kyi sde-sncd-la dmigsnas rań iam mnon-du-byed-chi-phyir sans-ogyas mihbyun-ba-na ran-rgyal-du-hgyur-baho. 1 Sic. acc. to Gser.--Acc. to others :-"he who (though abiding in the Immaterial Spherc) shows himself directly in a corporeal form." 2 This one is not mentioned directly in the Karikās, similar to the srota-āpatti-phala-stha and the sakrdägāmi.phala-stha. 3 "He who has removed 8 forms of defilement tha are peculiar to the highest point of Phenomenal Existence and applies his energy for the removal of the 9th form."

·THE ABHISAMAYALAMKĀRA 57 lil. The 4 Degrees conducive to sllumination or the Mahayanistic Path of Training, निर्वेधभागीयं =neshbyed-cha-mthun or MAN:=sbyor-lam.' Kār. 1. 25-36.--(3). [(1) General characteristics of the 4 Degrees.—(2) The points of superiority of the Mahāyānistic Degrees of the Path of Training according to the Abhis. ālokā.-(3) The objects and aspects of each of the 4 Degrees and their sub-divisions (4) The 4 kinds of imputation connected with the Mahāyānistic Path of Training.-- (5) The favourable factors]. Definicion. The Mahāyānistic Path peculiar to (the Bodhisattva while he is still a worldly being, which follows the steps conducive to Salvation=the Path Accumulating Merit and is subservient to ihe direct intuition of the Truth.. [Rnam-bśad. 81a. 1-2) thar-pa-cha-mthum rdzogsrjes-kyi bden-pa micn-par-rtcgs-pa dan rjes-su-mthunpari theg-chen-gyi hjig-rten-pah lam-mo. Synonyms: (1) The Mahāyānistic Path of Training, (2) the full cognition of the meaning of the (Mahāyānistic) Doctrine, (3) the Mahāyānistic Degrees conducive to Illumination. (Don. 5a. 2-3.) theg-chen-gyi sbyor-lam.theg-chengyi don mncn-rtogs. theg-chen-gyi nes-hbyed cha-mthun scgs don-gcig. Varieties: The Degrees of Heat, of the Climax, of Steadfastness and of Highest Mundane Virtues which are endowed with 5 distinctive features or points of superiority. Each of these degrees has in its turn 3 subdivisions, viz. ihe inferior, the intermediate and the highest. [Ibid. 5a. 3.) dbye-na khyad-par lra ldan-gyi thegchen-gyi sbycr-iarn drod rtse bzcd-pa chcs-mchog bãi.de re-re-la chun hrin che gsum byas-pahi bcu-gñis yod. 1 For the other synonyms of this path cf. below. 2 nirvedha res-ḥbyed is a synonym of darśana-mārga= mthon-lam-the Path of Illumination. It has the sense of (1) "complete annihilat on" (of the defiling forces that are to be extirpated by direct intuition) and (2) "complete penetration" (into the Absolute Truth). bhāgiya has the sense of "aiding" or "being the cause of (Lun 1, 176b, 1-2).

·58 ANALYSIS OF or THE or (1) THE FOUR DEGREES PITH TRAINING acc. to ihe Sūtrālamkāra,' the Abhidharma-samuccayaº and the Abhis. alokā.] 1 The Bodhisattva who has perfectly analysed a!! the elements of existence and has concentrated his mind. contemplates the separate unreality of the said elements. As he gets free from preconceived (realistic) views regarding the separate objects, he becomes possessed, though first in a slight form, of the light of transcendental knowledge (revealing the true monistic essence of existence). Owing to this he perceives (matter and the other separate elements) as a mere muimur of the mind. When the Bodhisattva has come to such a state of mind. he is considered to have attained the Degree of Heat. In Mahāyāna this is called the state of transic meditation during which the light (of iranscendental knowledge is acquired." एवंकृतधर्मप्रश्चियः समाहितचित्तश्च सर्वधर्मरात्म्यं भावयन् क्रमेण यदा पृथगभूतार्थाभिनिवेशाभावादीपरस्पष्टज्ञानालोकेन मनोमात्रमंव grafa तदास्योमगतावस्था। स एवात्रालोकलब्यो नाम समाधिरुच्यत महायाने। Geer. I. 203b. 5-6.] de-la búi-las dan-po drod-ni. byan-sems mñam-par błag-pas yid-kyi-briod-pa-las ma. gtogs-par gzugs-la-sogs-paḥi don-rnams ma-mthon-gi yid. kyi brjod-pa kho-nar ran spyihi mtshan-nid-du" snar-bar mthon-ste.snar-ba thob-pahi tir--2-ḥuzin-ic. 2 In order to bring the lighi of the Truth to a higher state of development, the Bodhisattva exerts himself in the (further) contemplation of the (separate) unreality (of the elements of existence). When owing to this the light of transcendental knowledge begins to manifest itself in an intermediaiely clear form, (the Bodhisattva) attains the state called the Degree of the Clim a x. This is the state of transic meditation during which the light of the Truth increases.- 1 XIV, 23-26. 2 Aga. ed. 67a. sqq. 3 MS. 50b. 15la. 1.-Gser. 1. 203b. 4-5. Mdo-rgyan (-Sütrālamkāra) Kun-btus (=Abhidharma-samuccaya) gñis-su bsad-pahi rjes-su-ḥbrans-nas Rgyan-snar (= Abhis, alokāt du yan drod-sogs bziņi so-sohi rics-ḥdzin gsuns-pas ḥdir yan de-bain-du báad-do. 4 M.-Vyutp. $32.2. 5 Sic. acc. to Sūtrāl.-mano-jalpa-mātram cua. 6 "As having a particular and a universal essence" (svasämānya-laksanatuena).

·THE ABHISAMAYALAMKARA 59 of यदा तस्येव धर्मालोकस्य वृद्धयर्थ नराम्यभावनायां वीर्यारम्भण मध्यस्पटो ज्ञानालोको भवति तदा भूधावस्था। स एक वृद्धालाको नाम समाधिः। 1 Gser. I. 204a. 2-3.) gñis-ta itse-mo-ni.drod-du thobpahi chos-kyi-enar-bar- de-ñid je-che je-cher ìphel-barbya-bahi-phyir mi-gnas-paḥi byed-pas brtson-hgrus brtanpo rtsom-pa-ste snan-ba mched-pahi tin-nie-hdzin-to. 3 The Bodhisattva begins to perceive (the elements of existence as modificacions of) the unique principle of consciousness. Owing to this, the.e being no pieconceiv. ed views in regard to the external objects, the light of transcendental knowledge manifests itself in a still clearer form. When ihis takes place, the De egree Steadfasiness is attained This is the state of transic meditation in which the meditator penetrales into one side of the Absclute Truth, inasmuch as the objeciive aspect is no more perceived यदा तु चित्तमात्रावस्थानेन स्पष्टतरी बाह्याभिनिवेशाभावानज्ञानालोको जायते तदा ज्ञान्त्यवस्था। प्राहाकारानुएलम्भानुप्रदेशात्तत्त्वार्थेकंदशप्रविष्टो नाम समाधिः। [Gser. I. 204a. 4-b. 1. gsur-pa bucd-po-ni.de-ltar brtson-ḥgrus brisams-pas chos-kyi snar-ba sas-cher hphelnas sems-tsam-la gnas-te yul-du snan-ba hai-ni nan-gi sems kho-nar zad do zes rtogs-paho.' de-nas don-du snan-ba-rnams-ni sems kho-nar zad kyi sems-las gźan minno és mthon-ste dehi tshe-ni gzun-boņi gyen-ba spans-la hdzin-pahi gyen-ba ubah-žig lus-sc. hdi gzun-med-kyi phyogs-gcig-la augs-pa dan ḥdzin-pa-med-pahi rjes-su son-baủi phyir de-kho-na-ñid-kyi phyogs gcig-la zugs-fahi fin-ne-hdzin-to. 4 Finally, the light of transcendental knowledge appears as devoid of a separate representacion of the perceiving subject. At that time the Degree of Highest Mundane Virtues is attained. It is the state of transic meditation directly preceding (the full intuition of the Truth on the Path of Illumination). mere 1 M.-Vyutp. $32.5 2 **The light of the Truth acquired on the Degree of Heat." 3 M.-Vyutp $32.4. 4 "He cognizes that the objective representation is a tnodification of the internal clement of consciousness." 5 "The distraction conditioned by the object (grūhya-viksepa) is removed, and only the distraction caused by (the representation of) the perceiving subject (grāhaka-riksepa) remains."

·60 ANALYSIS OF in as यदा पुनरर्थग्राहकविक्षेपानभासो ज्ञानालोको facoala तदा लौकिकाग्रधम- वस्था। स एवानन्तर्यो नाम समाधिः । [Gser. I. 204b. 2-3.] béi-pa chos-mchcg-ni, de-ltar bzun-baħi gyer-ba spars-nas ḥazin-faḥi gycn-ba tsam-la gnas-pa de-yan hd-sñam-du deltar gzun-ba med-na ḥdzin-pa yan yod-par mi-rigs-sc" zes ņdzin-paḥi gyen-bala chags-fa yan de-ma-thag-tu spans-nics de-ma-thag-pchi tin-re-ḥdzin-la reg-par-byea-de d1-11 de-rra-thas-pahi tin-ne-hdzin zes-bycho, All these degrees, taken together are called the Stage of Action Faith inasmuch the Bodhisattva is possessed of a firm and unfiınching faith. The Bodhisativa, abiding on this stage, though he is still a worldly being, is possessed of innumerable virtuous properties, as concentration, memory, liberation from materiality, the (6) supernatural faculties etc. Owing to these he becomes free from all the impediments peculiar to the crdinary worldlings. This is spoken of in the Ratnamegha-sūtia. सर्वाश्चता अवस्था दृढाधिमुक्तिोऽधिमुक्तिवयाभूमिरुच्यते। अस्यां च भूमौ बोधिसत्त्वः पृथाजनोऽपि सवबालविपत्तिन्नतिक्रान्तासख्येय- समाधिधारणीविमोक्षाभिज्ञादिगुणान्विता रत्नमय कथ्यत इति । [Gser. I. 205a. 6-b2.] de-ltar-bzi-pc hdi-dag-ni bdagmed-pahi don-la lhag-par mos-pal brtan-pahi-phyir mosspyod-kyi sa zes-kyan byaḥo, Dkon-mchog-sprin-las kyan sa hdi-la gnas-paņi byan-chub-sems-dpah-ri sc-sc-skyebo yin-na yan byis-pahi rgud-pa thams-cad-las yan-dag par-ḥdas sin tin-ne-hdzin dan gzuns dan rnam-fur-that-pa dan mrcn-par-ses-pa-la-sogs-pahi yon-tan grans-med-pa dan yan ldan-no. (2) THE POINTS OF SUPERIORITY OF THC MAHAYANISTIC PATH OF TRAIN ACCORDING TO THE ABHIS ALOKA. Summary: (Kār. I. 25. 26.)-The Mahāyānistic Path of Training has 6 distinctive features which render 1 M.-Vyutp. $32.5. 2 "If the object (as a separate entity) does not exist, it is impossible likewise that there could exist the subject (as a separate entity). Cf. Kār. V. 7.--grāhyau en na tathā sto' rthau kasya tau grāhakau matau. 3 He is full of belief in the princ'ple of Non-substantiality (nairātmya). 4 MS. 34b, 10._-36b. 3. For the Tibetan version of this passage Cf. Appendix.

·THE ABHISAMAYALAMKĀRA 61 are : a it superior to the corresponding Hinayāniscic Path. These (1) The object of meditation, (2) the aspect in which this object is contemplated, (3) the fact of keing a factor (for the attainment of full Illumination), (4) the favourable agencies, (5) the connection with the 4 kinds of imputation which are regarded as points to be shunned, and (6) the fact that each of the 4 Degrees of this Path consists of 3 sub-divisions, viz. the inferior, the intermediate and the highest.- (Don. 5a. 4.] theg-aman-gyi sbyer-lum de-las thegcheri-gyi sbyor-iam khyad-par drug-gis ḥphc.gs-pa yin-te. dmígs-pa dan inam-ta dan rgyu-byed-tshul dan yonshdzin dan span-byar rnam-rtog ldan tshui dan chun hbrin che gsum-gyi dbye-bc drug-gis khyad-par-duhphags-pahi-phyir. The Bodhisativa who has received all the recessary instructions, realizes the Path of Accumulating Merit. Thereafter- Having brought to accomplishment the Accumulation of virtue, The Sage becomes possessed of a constant tendency (towards enlightenment), His stream of elements being governed, By faith and other vir ucus properties. And, in order to accomplish the Accumulation of Wisdom, After cne immeasurable period of æons has passed away, With the help of firm supernatural knowledge And of the perfectly correct instructions, He enters the Stage of Action in Faith. Accordingly, in order to bring to complete purification (i.e. realization) of the Satge of Action in Faith, the Bodhisattva passes through the preliminary degrees conducive to Salvation" which are characterized by virtuous elements that have for their essence faith etc. and represent the culmination of study etc. Thereafter come the 4 Degrees conducive to Illumination which are subare: 1 Lit. "the Stage of Preliminary Activity (ādikarmika-bhūmi) ( =las-dan po-pahi sa). Th: er synonyms the Steps conducive to Salvation (moksa-bhāgiya= thar-pa-cha-mthun) and the Stage of Devotion (sraddha-bhūmi-dad-pahi sa). 2 On punya-sambhāra and jñāna sambhāra cf. Bu-ton, Transl. p. 108-127. 3 CF. above.

·62 ANALYSIS OF 1 servient to the penetration into the essence of the 4 Principles of the Saint and are the (highest) form of meditation peculiar to the Bodhisattva while he is still a) worldly Łeing.--These are to be discussed now:- There are the following points of superio.ity which distinguish (the Degrees conducive to Illumination of the Bodhisaitva) from the corresponding degrees, those of Heat and the rest, as they are with the Srāvakas etc. The points of superiority are as follows:- 1 The object (of meditation, which are the elements of existence (classified from the standpcint of the 4 Principles of the Saint) as having for their inherent essential rature evanescence and the other (characteristic features of the said 4 Principles! 2 The aspect (in which the object beforesaid) is contemplated. It is the negation of imputed (?calistic) views, the antidcte against the conception of the elements of existence (as having a separate reality of their own). 3 The faci tha: (the Path of Training, represents ine cause, the factor for the attainment (on the Nlahāyānistic Path of Illumination of the forms of cognition peculiar tc (the Saints of all ihe 3 Vehicles. 4 The favourable conditions for the realization of the Path, viz. skill in action and the assistance of a spiritual teacher (who prevents one from falling into eicher of the 2 extremes). 5 The connection of the 4 Degrees of the Path of Training, taken respectively, with the 4 kinds of realistic imputation,--those which are late: in removed by means of the Paths of Illumination and Concentrated Contemplation, as they are demonstrated below in Chapter V.1 These 4 imputations are as follows:--- (a) The imputation regarding the objective elements as far as they represent defiling factors. (b) The imputation regarding the liems which are the antidotes of the former, 2 kinds of imputation in regard to the object." 1 Cf. below. 2 Cf. Chapter II. On the Path of Illumination the Bodhisattva is possessed of the knowledge of the rāvakas, the Pratyekabuddhas and the Mahāyānistic Path. Kār. 1. 27d. hetur yāna-trayāptaye. 3 1.e. into Eternalisın or Nihilism. 4 Lit, "included in Culminating Stages of the Process of Illumination which are to be discussed below." 5 grāhya=gzun-ba.

·THE ABHISAMAYALAMKARA 63 a 1 2 (c) The imputation concerning the individual who perceives, imagined as being a real personality. (d) The imputation concerning the individual as nominal reality, -2 kinds of imputation regarding the subject. 6 The 4 Degrees conducive to Illumination which are thus connected with ihe forms of impuiation just mentioned, have each 3 sub-divisions, viz. the inferior, the intermediate, and the highest. (Without counting the last point there are thus 5 forms of superiority (with the Mahāyānistic Path of Training). On the other hand the corresponding Path of the Srāvakas etc., the roots of virtue known as the Degree of Heat and the rest have for their cbject the 4 Principles of the Saint as being a classification of real separate entities endowed with the essence of impenetrability, etc. The aspects in which these are contemplated are evanescence etc., which appear as the antidotes against the conception of an individual ego.' Moreover, the Hinayānistic Path of Training is the factor for the attainment of the intuition peculiar to the Saint of the Small Vehicle only. It is devoid of favcurable auxiliary factors, ard the 4 kinds of imputation. Though they exist likewise with it, they are not poinis to be shunned, since they are not impediments to the attairment of the Hinayānistic Enlightenment. लब्धाववादस्यैवमादिकर्मिकस्य । संपूर्णपुण्यसंभारस्ततो धीमान्दृढाशयः । श्रद्धाद्य कुशलैधः परिभावितसंततिः॥ ज्ञानसंभारसिद्धयर्थ कल्पासंख्येयनिर्गमात् । स्थिराभिज्ञाववादेन चर्याभूमौ प्रवर्तत ॥ इति कृत्वाघिमुक्तिचर्याभूमिपरिशोधनार्थ श्रुतादिप्रकर्षप्राप्तमोक्षभागीय- श्रद्धादिलक्षणकुशलमूलादृवं चतु:सन्यप्रतिवेधानुकूलानि चत्वारि निर्वेध- भागीयानि लौकिकभावनामयानि वक्तव्यानि । श्रावकाद्य प्मादिभ्यश्च पा- मनिन्यादिलक्षणवस्त्वालम्बनविशेषात्। धर्मदर्शनप्रतिपक्षत्वनानभिनिवेशा- याकारविशेषात् । थानत्रयाधिगमहतुत्वविशेषात् । उपायकौशलकल्याण- N | grāhaka hdzin.pa. 2 rūpaņā=gzugs-su-run-ba. 3 On the Hinayānistic Path of Training the elements of existence, as classified from the standpoint of the Principles of the Saint. are contemplated as etc. but nevertheless us having a separate reality of ther own. evanescent ·64 ANALYSIS OF मित्रलक्षणसंपरिग्रहविशेषाद्विशेषो वक्तव्यः । तथा संक्त शवस्त्वधिष्टानः प्रति- पनवस्त्वधिष्टानश्चेति द्विविधो ग्राह्यविकल्पः । द्रव्यसत्पुरुषाधिष्ठानः प्रज्ञप्ति- सत्पुरुषाधिष्ठानचे ति द्विविधो ग्राहकविकल्प इति वक्ष्यमाणमूधाभिसमयर.. गृहीतदर्शनभावनामार्गप्रहातव्यैश्चतुभिर्विकल्पैर्यथासंख्यं क्लेशभाजानि निर्वेध- भागीयानीति वक्तव्यम् । तथा यथोक्तविकल्पोयोगं च भजतां सतां प्रत्ये कर्मपा मृदुमध्याधिमात्रभेदेन विशिष्टता च वक्तव्येति पञ्च विशेषाः। श्रावकादीना- मूप्मादिचतुर्विधकुशलमूल रूपणादिलक्षणवस्त्वात्मकचतु.सत्यालम्बनमात्म- दर्शनप्रतिपनत्वेनानित्यादिभिराकारैः स्वयानाधिगमहेतुभूतं रूपरिग्रहरहितं स्वबोधिपरिपन्थिभूतश्चतुविधा विकल्पो न भवतीति ॥ (3) THE FOUR DEGREES OF THE PATH or TRAINING, THEIR SUB- DIVISIONS, OBJECTS AND ASPECTS IN DETAIL. Kar. 1. 27-33. 1 Heat, inferior TÖ diod chun-nu. Object: Evanescence and the other characteristic features of the 4 Truths of the Saint, which are viewed as a substratum.- [Abhis. al. MS. 36a. 2-4.] अनित्यादिपोडशाकारदुःखादिचतु पन्याधार दस्वालम्बन मिति- श्रालम्बननियादि सन्याधार । (I. 27a. b.). bsrial), | These are: (a) 4 Characteristics of the first Principle of the Saint (duhkehasatya = sdug-bsial bden-pa) :- Evanescence (anitya =mi-rtag-pa). Uneasiness (duhkha - sdug. Non-substantiality (Sunya ..: stori-pa) and Impersonality (anātmakan bdag-med). (b) 4 Characteristics of the 2nd Principle (samudaya-satya kun-hbyun-bden-pa) :- Cause (hetu-- rgyu), Driving Force (samudaya -kun-lhyuri), Process (prabhava - rab-skye) and Condition (pratyaya rkuenl, of Phenomenal Existence. (c) 4 Characteristics of the 3rd Principle (nirodha-satya hgov. bden):- Extinction (nirodhahgog-pu), Quiescence (santa' it.ba), Per. fection (pranita=gya-nom-pa) and Deliverance (niņsarona - rics. hbyun). (d) 4 Characteristics of the 4th Principle (mūrga-satya-lambden): Path (märga=lam), Method (nyāya=rigs-pa). Activity (pratipatti =sgrub-pa), and Factor of Deliverance (nairyānika=ries-hbyin).

·THE ABHISAMAYALAMKARA 65 1 [Sphuſ. ?5b. 2.] de-la chur-ruħi dmigs-pa-ni sdugbsnal-ia-sogs-paḥi bden-pa bãi-po-la brten-pa mi-rtag-pala-sogs-pahi rnam-pa bcu-drug yin-no. Aspect: The negation of preconceived realistic views in regard to the said characteristic features.- (Abhis. alokā, MS. 36a. 9-10.] धर्मतामुखेनानभिनिवेशाद्याकारण तदाकृतिः । निषेधोऽभिनिवेशादेः । (I. 27b. c.). [Sphut. 15b. 2-3] dehi rnam-pa-ni sdug-bsnal-lasogs-pahi bden-pa-la mnon-par-zen-pa dan dmigs-pa-la scgs-fa hgog-pa yin-no. The Srāvaka has for his cbjec. the separate elements, which have for their essential characteristic, impenetrability etc. The aspects in which these elements are intuited, are Evanescence and the other (fifteen), which act as antidotes against the concepion of the Ego.—The Bodhisattva in his curn makes the object of his meditation the elements as having for their inherent essential nature Evanescence etc.; the aspeci in which the object is contemplated is the negation of preconceived realisic views etc. this being the artidote against the perception of (the reality of the separate elemenis.- (Abhis. alokā, MS. 36a. 10-14.] श्रावको रूपणादिलनणं वस्त्वालम्बत तस्यानियादय प्राकारा भवन्ति प्रात्मदर्शनप्रतिपनत्वात। बोधिसत्त्वः पुनरनिन्यतादिलक्षणं वस्त्वालम्बते तस्यानभिनिवेशादय प्राकारा भवन्ति धर्मदर्शनप्रतिपनत्वादिति । 2 Heat. intermediate STICHITH = drodhbrin-ba. Object: The elements of existence, Matter etc. as neither appearing nor disappearing, from the standpoint of the Absclute. 3 | Cf, above. Panc. 1. 115b, 5, 6 sqg Quoted Abhis. alokā, MS. 35b, 12-15. पञ्चविंशतिमाहम्बिकाया च महम्मालम्बनमधिकल्योक्तम् । इहायुष्मन् शारिपुत्र बोधिम त्वी रूपमनियमिति दाखमिति रुपं गन्यमिति कपमनात्मत्यादि । Ast. 5. 11. 12 sec (not directly indicated) 2 The negation of preconceived views, of the perception (of the 16 aspects as having a separate reality), etc. 3 Sic. acc. to Gser. I. 214a. 6. ḥdu-hgod skye-hjig dan-bralbahi gzugs-sogs. Otherwise : Matter etc. as not capable of being the object of affirmation or negation (sic, acc to Sphut). Aşt. 7.9 sqq यो बस्न विन्दन्न नपभमानीमम नप यन्नामवेयमाव गायत्ययं कुयों यदत बाधिमत्व इति। Panic 120b. 7-boom-ldan-hdas bdag-gis gzugs-kyi ìphel-ba ·66 ANALYSIS OF [Abhis. alokā, MS. 40a. 13-14.) तत्त्वेनायव्ययविनिर्मुक्तत्वविशिष्ट रूपाद्यालम्बनं रूपाद्यायव्ययौ। [Sphuț. 15b. 4-5.] ḥbrin-gi amigs-fa-ni mos-pa dan de-kho-na-nid yid-la-byed-pg-dag-gis grans-bżin-du gzugsla-sogs-pa sgrub-pa dan agug-pa-dag mi-dmigs sin mamthor-ba zes-bya-ba yin-no. Aspect. The unieality (and relativity) of a continuance and of its dissimilars from the standpoint of the Absolute. (Athis. alokā, MS. 40b. 9-10.] धर्मतामुखेन प्रबन्धत सादृश्याएंगतत्वमाकार इति। = विटास्थिती। (1. 23a, b.) (Sphut 15b. 5.1, inam-pa-nı min thams-cad med-pañid-kyis' rgyun-mi-hara-ba dan rgyun hdra-bar hjugfahi mishan-ñid-dag med-pa kes-bya-ba yin-nc... 3 Heat, highest fanidata = drod chen-po. Objeco: The 4 Principles of the Saint, Phenomenal Existence etc., characterized as having a inerc nominal reality. [Abhis, alokā, MS. 405. 13-14. प्रज्ञप्तिमात्रत्वविशिष्ट दुःखादिसन्यालम्बनमिति-प्रज्ञप्तिः। (1.28b.) (Sphut 15b. 6.] chen-pchi dmigs-pa-ni. gzugs-nas sars-rgyas kes-bya-baħi bar chos thams-cad brdar-brtagspahi chcs tha-sñad yin-nc kes-bya-ba yin-no." Aspect: The unutterable character of the elements from the standpoint of the Absoluie. The elements cannot be spoken of as purifying, defiling etc. (Abhis. alokā, MS. 41a. 9.10.] धर्मतामुखेनाकारोऽवाच्यतेति । = अवाच्यता (I. 28b.) dan. hgrib-pa ma-dmigs.pa yan-dag-par rjes-su-ma-mthon.-O Lord, I do not perceive that Matter is really subjected to increase loss. ī "Since all the nominal realities have no ultimale existence." 2 Pañc. 1. 120b, 8 1212, 1..bcom-ldan-hdas min de yar gnaspa-ma-lags mi-gnas-pa yan ma-lags--O Lord this nominal existence cannot continuously abide and on the other hand it is not devoid of any continuity whatever.--Ast. 17, 18 sqq. 7214 aaa स्थितं नास्थितं न विष्ठितं नाविष्ठितम । 3 "All the elements of ex's:ence beginning with matter and ending with Buddhahood"..........

·THE ABHISAMAYALAMKĀRA 67 1 we %3- [Sphut 15b. 6-16a. 1.] rnam-pa-ni dge-ba-la-sogspa-ñid-kyi chos gan-au yan brjcd-du-med-pa zes-bya-ba yin-te.1 Thus have, with objects and aspects, the three-fold Degree of Heat. It is called so since it is like the heat chat precedes fire,--the fire of non-dialectial intuitive knowledge.- [Abhis. aloka, MS. 41a. 16.41b. 1.] इत्यालम्बनाकारवन्निर्विकल्पज्ञानाग्निपूर्वरूपल्याटूप्ममतभिबोमगतं त्रिविधम् । [Sphut 16a. 1-2.] de-ltar-na rncm-par-mi-rtog-pahi ye-ses-kyi mehi sna-itas gin-pahi-phyir dro-bar-gyur-pa dmigs-pa dan rnam-pa dan-ldan-pa rnam-pa gsum-mo. 4 Climax, in f er i or . मृदुमूर्धगतं =rtse-mo chuniu. Object: The elements of existence, Matter etc. characterized as entities (the reality of which) is not to be insisted upon. Indeed, Maiter and the other elements of existence are devoid of a real separate essence of their own; their true nature is (unique and undifferentiated and) devoid of the character of materiality etc.-- [Abhis. alokā. MIS. 42a. 4-7] यस्मात्स्वभावशून्यता रूपादीनां रूपादिस्वभावेनापगतस्वभावता तस्माद- स्थानाहत्वविशिष्ट रूपाद्यालम्बनमिति । रूरादावस्थितिस्तेषां तनावेना- स्वभावता। (1.28c, d.) [Sphut. 16a. 4-5] (rtse-mo) chun-nuhi dmigs-pa-ni gzugs-la-sogs-pa-ni gzugs-la-sogs-pa ran-gi-no-bo dan bralbahi-no-bo ñid-yin-pas. ran-gi no-bo ston-pa-ñid-kyis grugs-la-sogs-pa-la mi-gnas-pa tes-bya-ba gin-no.1 1 Pañc. 124. 7-125a. 1.- Quoted (in a condensed form) in the. Abhis. aloki, MS. 4la. 10-15.-पञ्चविंशतिसादसिकायां चाधिमातीमगता- नन्वनाकारमधिकृत्योक्त। यापीयं भगवन् धर्ममार्केतिको प्राप्त टुत बोधिसत्त इति विस्तरंगण याबह इ इति मा न केनचिदमण वचनीया कुशलन वाकुशलन वा यावहावन वाभावेन वा तद्यथापि नाम स्वप्न इत्यादि । | Panc. I. 126a. 1-2.-bcom-ldan-hdas gian-yai byari-chen serphyin-la spyod-pahi-tshe des grugs-la gnas-par mi-byaho etc.-Ast. 8. 4-6.---- पुनर.परं भगवन् बोधिसत्त्वेन महामत्त्वेन प्रज्ञापारमितायां चरता प्रज्ञापारमितायां भावयता न रुपे स्थानन्य' न वदनाय न संज्ञायां न संस्कारेषु न विज्ञान म्थातव्यम् । 6 ·68 ANALYSIS OF as Aspects: From the standpoint of the Absolute all elements of existence, Matter etc. on one side and the Ultimate Monistic Principle', on the other, are mutually identical. Within the pale of this unique essence (such special characteristic feaiures as) evanescence etc. do not exist; therefore one cannot insisi upon Matter etc. being evanescent or its reverse, and so on. [Abhis. aloka, MS. 42a. 14-12b. 3.] धर्मतामुखेनाकारश्चैवंविधो ग्राह्य यदुत परमार्थेन रूपादिसर्वधर्मशून्यतयोः परस्परमेकं रूपमिति तत्र शून्यतायामनिन्यत्वादीनामभावन रूपादौ न नित्यादिभिराकारे स्थान विधयमिति । = तयोमिथःस्वभावत्वं तदनिन्याद्य- हांस्थितिः। (I. 29a, b.) [Sphut. 16a. 5-6.]] rnam-pa-ni acn-dam-par gzugsla-sogs-pahi ches thams-cad dan ston-pa-nid-dag phantshun no-bc gcig yin-rous ston-pa-nid-la mi-tag-pa-la-sogs. pa med-pa-rid-kyis gzugs-la-sogs-pa de-dag-la rtag-pa dan mi-rtag-pa-la-sogs-pa-nid-du mi-gnas-pa zes-bya-ba yin-no. 5 Climax, intermediate मध्यमूर्धगतं =rtse-mo hbrin-ba. Object: The elements of existence, Matter and the rest as having no separate particular essence of their own. Indeed, in the aspect of the Absolue (which represents the negation of all plurality)," the characteristic features of the phenomenal elements as evanescence etc. and their ultimate ecsence' unreal (if viewed as separate entities) chey are therefore mutually identical and no distinction can be made between them.---' [Abhis. alokā, MS. 43b. 9.11.) धर्मधातुरूपतयानित्यादिसर्याकारज्ञताशून्यतानां स्वस्वभावेन नि:- are 1 Lit. "Non-substantiality" (śünyata), the pegation of every separate existence. 2 Palic. I. 1264. Quoted in the Abhis. aloka, MS, 42b. 3.6. --~- तयाहि मृटुमर्धाकारमधिक य पक्षविंशति माहमिकायां व्याख्यातम् । रूपमेव शून्यता शून्यतैव कपमेव यावद्या भगवानल्यतायाः शन्यता न मानिय नेत्यादि। 3 Gser. I. 220a. 2.chos-kyi-dbyins spros-bral-gyi no-bo-nid yin-pas. 4 Lit. "and their ultimate Non-substantiality (sūnyatā)." 5 Gser. I. 220a. 1.-phan-tshun bdag-mid-acig-pa-sta tha-dad med-pa.

·THE ABHISAMAYALAMKĀRA 69 1 स्वभावत्वात् परस्परमेषामैकात्म्येनानिमित्तत्वविशिष्ट रूपाद्यालम्बनमिति । = तासां तद्दावशून्यत्वं मिथःस्वाभाव्यमेतयाः ॥ (I. 29c. d.). [Sphut. 16b. 1-2.] (rtse-mothbrii-gi dmigs--pa-ni chos. kyi dbyins-kyi ro-bo-ñid-kyis mi-rtag-pa-la-scgs-pa dan ston-pa-rid-rnams-ni ran-gi-no--bo-nid med-pa yin-pas. mi-rtag-pa-ñid-la-sogs-pa dan ston-pa-ñid-dag phan-tshun bdag-ñid-gcig-pa zes-bya-ba yin-no. Aspect: From the standpoint of the Absolute there can be no incerest in regard to the separate elements, Matter and che rest, since their separate reality is denied...- [Abhis. alokā, MS. 44b. 14-16.] स्वभावप्रतिषेधनास्वीकारो रूपादीनां धर्मतामुखेनाकारः । = अनुग्रहो यो धर्माणाम् । (I.30a.). (Sphuț. 166. 2.) rnam-pa-ni. no-bo-ñid bkag-pas gzugs-la-sogs-pa-la ran-gir-mi-byed-pa zes-bya-ba ganyin-pa de yin-no.” 6 Climax, highest. THISATTI =rtse-mochen-po. Object: The elements, Matter etc. characterized as devoid of special distinctive marks, such as blue colour and the like, which cannot be perceived from the standpoint of the Absolute, inasmuch as they have no real essence of their own..-- [Abhis. alcka. MS. 45b. 2-3.] स्वभावाभावतयैव नीलादिनिमित्तादर्शनविशिष्ट तत्त्वेन रूपाद्यालम्बन- मिति । - तनिमित्तासमीक्षणम् । (I. 30b.). [Sphut. 16b. 2-3.] (rtse-mo) chen-rohi dmigs-pa-ni no-bc-ñid-med-pa-ñid-kyis gzugs-la-sogs-pa de-dag-la sion-ro-la-sc.gs-pahi mtshan-mar mi-mthon-ba-tes-bya-ba yin-rio." 1 Paic. 126b. 1---130a. 1.-Ast. 8. 20.-मापि मर्वज्ञता अपरिग्टहीता न हि निमित्ताती ग्रहीतल्या । The Abhis.alokā, MS 43b. 7, 8,. has the following explanation :- निमित्तमसाधारणं रूपं तत्वेनान्योन्धर्मकरूपत्वान्नास्ति अतोऽग्रहणमिति यावत् । 2 Ast. 9. 11-13.- नैन न कशिद्धर्भः परिग्रही तो नापि स कश्चिद्धोऽयं स स्टन्हीयात् etc.- 3 Ast. 9. 13.- इयमपि भगवन् वोधिसत्त्वस्य महासत्त्वस्य प्रज्ञापारमिता वेदितव्या यदूपं न परिग्टल्लीते ।

·70 ANALYSIS OF Aspect: The (ultimate) unreality of the Climax of Wisdom as a separate entity, inasmuch as the knowledge which perfectly analyses the elements of existence, brings about the non-perception of all the separate realities.- [Abhis, alokā, MS. 45b. 12-14.] सम्यग्धर्मप्रविचयत्वेन प्रजया सर्वबस्नुनोऽनुपलम्भतया निरूपणाविद्य- मानप्रज्ञापारमितास्वभावत्वं धर्मतामुन्वनाकारः । = परीक्षणं च प्रज्ञया सर्वस्यानुपलम्भतः॥ (1. 30c, d.) (Sphuţ. 16b. 3-4) rnam-pa-ni ścs-rab-kyis yan-dagpar chos rab-10-inam-par-hbyed-pas dños-pc thams-cad mi-dmigs-par res-par-rtcg-pa kes-bya-ba yin-no Thus we have, with objects and aspects, the threefold Degree of the Climax. 1 is called so, because the roots of virtue that were unsteady attain here a state of stabilization and the Climax of their growth. (Abhis, ālokā, MS. 45b. 15-16.1 इत्यालम्बनाकारवञ्चलकुशलमूलमूर्धत्वान्भूधंगतं त्रिविधम् ।। [Sphuț. 16b. 4-5.] de-itar-na dge-baḥi-rtsa-ba syabaủi rtse-mo yin-pahi-phyir rtse-mor-gyur-pa dnrigs-pa dan rnam-pa dan-ldan-pa rnam-pa-gsum-mno. 7 Steadfastness, interior. afara' i = bzcd-pa chur-nu. Object: The elements of existence, Mlatter etc. characterized as having no real essence of their own, inasmuch as, in the aspect of universal Non-substantiality, all the characteristic features on one side and the points characterized by ihem on the other, are unique and undifferentiated. [Abhis. alokā, MS. 46b. 7-8.) 75777 7727712717231aTETHIESalafati रूपाद्यालम्बन- मिति। 3 रूपादेरस्वभावत्वं ! (1. 31a.). 1 Pañc, 137b, 3-139a. 3.-ścs-rab-kyi-pha-sol-tu-phyin-pa-ni gan. ées-rab-kyi-pha-rol-tu-phyin-pa-hdi-ni gan-gi yons-su-brtag-par-bgyiste.--He (the Bodhisattva) must investigate of what kind this Climax of Wisdom is, whose property it represents, etc.Ast. 10. पुनरपरं भगवन् बोधिसत्त्वेन महासत्त्वं न प्रज्ञापारमितायां चरता प्रज्ञापारfrat wragar T499971970'i ahal a198efat etc. 2 Cf. "The Doctrine of Pr.-pār.", p. 35.

·THE ABHISAMAYALAMKĀRA 71 [Sphut. 16b. 6-17a. 1.] (bzod-pa) chur-nuņi dmigspa-ni mtshan-ñid-kyi no-bc-ñid dan. no-bc-nid-kyi mtshanñid-dag ston-pa-ñid-du gcig-pa-ñid-kyis gzugs-la-sogspchi no-bo-nid-med-pa zes-bya-ba yin-no. Aspect: The separate unreality of the elements as their true essential naiure, from the standpoint of both the Empirical and the Absolute Reality. This is demonstrated with respect to an individual who clings to the conception of a definite object. [Abhis. alokā. MS. 46b. 13-15.1 रूपादीनामभाव एवं स्वभावता स्त्रवृतिपरमार्थमुखेनाकारः। तदभाव- Fahraati (1. 316 ). (Sphut. 17a. 1.] rnam-pa-ni skye-bo amigs-pa-cangyi ror gzugs-la-sogs-fa dnos-po-med-pa-ñid ro-bo-ñiddo.' 8 Steadfastness, intermediate. 77:79 fraTi = bzcd-pa hbrin-ba. Object: The elements of existence, Matter etc. characterized as neither becoming originated noi disappearing, since they are essentially unreal.' - (Abhis. alckā, MS. 47a 6-7.] प्रकृत्यास्वभावत्वेनानुत्पादानिरोधत्वविशिष्टं रूपाद्यालम्बनमिति । Gharafatin' I (I. 31c.) [Sphut. 17a. 2.] (bccd-pa) ḥbrin-gi dmigs-pa-ni ranbúin-gyis mo-skyes-pa-nid-kyis gzugs-la-sogs-pa-la skye-ba yan pred mya-nan-las-hdus-pa yan med ces-bya-ba yinno, | Paño. 139a. 3.-Asț. 10.5 *#agna afya विरहितं FICHIERT etc..O reverend Sãriputra, Matter is devoid of the essence of Matter, 2 Sic. acc. to Sphu!. q. v. Gser. I. 222a 3-4. skyc-bo dmigspa sto mnon-sen-can-gyi nor bden-pa-lta-buḥi ro-bo-nid-du snan-no. 3 Cf. the preceding note. 4 The Tib. text of the Abhis.ālokā and the Sphut have both ran-bin-gyis ma-skyes-pa-nid-kyis = प्रक्रत्याजातवान The Gser. I. 222a. 4 and the Rnam-bśad. 905. I. explain sifafi afuqas the unreality of repeated origination (Samsāra) and of the deliverance from it. 5 Pañc. I. 140b. 2.-Ast. 11. 6.-9at fagiat आयुष्मन् शारिपुव मर्वधर्माः ।

·22 ANALYSIS OF Aspect: The perfect purification of body, speech and mind, owing to the cognition of the true essence of all the elements of existence.- (Abhis, ālokā. MS. 47a. 12-13.] सर्वधर्मस्वरूपावबोधन कायादीनां साकारविशुद्धिारति शुद्धिः । (1.31d.) (Sphuț. 17a. 2-3.) rnana-fra-ni ches thams-cad-kyi rangi-no-bc rtogs-pa kho-nas lus-la-sogs-pa rnam-pa thamscad-du rnam-par-dug-pa kes-bya-ba yin-nc.' 9 Steadfastness, highest. flaaiframe = bzcd-pa chen-po. Objecc: The elements of existence, Matter etc. characterized as having no differentiation whatever, inasmuch as the particular and universal essences of all the elements are inadmissible from the standpoint of the Absolute. (Abhis. alokā, MS. 47b. 9.10.1 स्वसामान्यलक्षणानुपपत्त्या सर्वधर्माणानिमित्तत्वविशिष्टं रूपावालम्बन- मिति । तदनिमित्तता ॥ (I. 31d.). (Sphuţ. 17a, 3-4.] (bzod-pa) chen-foņi dnigs-pa-ni ran dan spyiņi mtshan-nid mi-hthad-pas chos thams-cad mtshan-ma-med-pa-ñid -dc kes-bya-ba yin-nc.“ Aspect. The absence of a belief in the reality of of the (separate) elements upon which the mind is directed and the absence of a cognition of them as having an ultimate reality, inasmuch as the (separate) esseness of Matter etc., have no real substratum. [Abhis. alokā, MS. 47b. 16-18a. 3.) AFETE: FireFafarrhofeastra JACLETT- नधिमोक्षस्तत्त्वे मनस्कारापरिज्ञानमिति धर्मतामुखेनाकारः। तन्निमित्तान- धिष्ठानानधिमुक्तिराज्ञता। (1. 32a, b.). [Sphuț. 17a. 4-5.) rnam-pa-ni ran-bżin-kho-nas gzugsla-sogs-pahi mtshan-ma-rnams-kyi rten dan-bral-ba-ñid- 1 Pañc. I. 140b, 5, 6, sqq. Așt 11.9.. कायचित्तपरिशुद्धिलक्षण परिशुद्धिक्षेत्र शुद्धिय ममवधानं भवति । Pañ. I. 141a. 6-144b. 7.-de-ciņi-phyir-ze-na, hdi-ltar des chos thamns-cad dros-po-med-pahi ran-bain-du etc.--"Indeed he cognizes all the elements of existence as devoid of a (separate) reality," Ast. 11. 12--12. 11. 2 ·THE ABHISAMAYALAMKĀRA 73 kyis mos-pa yid-la-byed-pas mi-inos-śin de-kho-na-ñid yidia-byed-pas yońs-su-ses-pa-med-pa zes-bya-ba-yin-te. So we have, with objects and aspects, the threefold Degree of Steadfastness. It bears this name because (the Bodhisattva) becomes possessed of a steadfast mind, owing to which he is able to master the profound Doctrine without fear and can no more fall into evil births.- [Abhis. alokā, MS. 48a. 5-6 ] इत्यालम्बनाकारवदपायाभावेनाधिमात्रधर्मक्षमणाक्षान्तिगतं त्रिविधम् ।। [Sphuț. 172. 5-6.] de-itar-na nan-hgro med-pas choschen-po-la bzcd-pahi-phyir bzcd-par-hgyur-ba dmigs-pa dan rnam-pa dan-dan-pa mnam-pa-gs:im-mo. 10 Highest Mundane Virtues, inferior. aga #TU TANTE = chos-mchog chun-ru. Objeci: The elements constituting the personality of the Bodhisativa, as being merged in trance during which they are not percieved as separate realities from the standpoint of the Absolute.- [Abhis, ālokā, MS. 486b. 1-4.] सर्वधर्मा नोपादीयन्ते येन समाधिना स सर्वधमानुपादानो नाम समाधिस्तत्त्वतः समाधिस्वरूपं रूपाद्यालम्बनमिति-समाधिः (I. 32c ). Sphuț. 17b. 1-2.) (chos-mchog) chun-nuņi dmigs-pani chos thams-cad skye-ba-med-pa dan dpaḥ-bar-ḥgro-bala-sogs-paḥi tin-ne-ḥdzin bsgom-par-byaḥo zes-bya-ba yin-no." Aspect: The functions of this meditative trance, the activity of which, owing to the vows, the virtues, and the wisdom of the Bodhisattva) and owing to the efficiency of the fundamental element of the Absolute, manifests itself without effort in all the regions of the world in accordance with the needs of the converts. In such a way the Bodhisattva aitains Supreme Enlightenment at an early date.- 1 Ast. 13. 2-7, 2 Panc. 1. 145a. 1.--byan-chen-inoms-kyi tin-rie-ḥdzin chos thams cad skye-ba-med-pa zes-bya-ste etc.-"the meditation of the Bodhisattvas the Mahāsattvas has for its object the absence of origination with all the elements of existence.' Ast. 13.7.- yao मुच्य ने सर्वधर्मानुपादानो नाम ममाधिः : CF. S. N. Dasgupta, History of Indian Philosophy, p. 272. 17 ·74 ANALYSIS or unda (Abhis. alokā. MS. 48b 5-9.] स्वप्रणिधिपुग्यज्ञानधर्मताबलेनानाभाग सर्वलोकधातुः यथाभव्यतया AFTETSZÉCTT: प्रवतंत इति कार्यमुखनाकारणालम्बनास्निग्रमनुत्तरां सम्यकसबोधिमभित्रुध्यत । तस्य कारिन । (1. 32c.). (Sphut. 17b. 2-3.1 inam-pu-ni rai-gi sn.cn-lam dan bsod-nams aan ye-ses dans chos-kyi-dbyins-huis.cbs-kyis! lhun-gyis-giub-für hjig-tien-gy! khus-thams-cad-cu skal-pa-ji-ita-ba-bain-au tin-ne-hasin-syi bucu;a hug-pa zes-bya-ba-yin-no." 1 Highest Nu ane Virtues. intermediate FZGti Savunma = chos-mchog-chun-nu. Objec,: The elements, Alatter etc. (constituting the Bodhisattva's personality, characterized as the cause or the motive, owing to which the Buddhas deliver the prophecy of future Enlightenment in the Yogin (ie, the Bodhisattva) who practises correct meditation.-Such is the true stale of things that the background of all the elements constituting the Bodhisattva's personality is the unique element of Buddhahood which finally becomes delivered).--- [Abhis. aloka. MS. 481. 13-14.1 धर्मपा सम्यक्प्रतिपन्नसमाधियोगिनां बुद्धयाकरणं क्रियत इति व्याकरण हेतुत्वाविशिष्ट रूपाद्यालम्बनमिति च्यातिः। (I. 32d.). Sphut. 17b. 3-4.] (chce-mchog) horin-si dmiss-pa-ni yan-dag-par-gugs-pahi tin-nc-hd in dan-ldan-pahi rralhoyor-pa-la sans-rgyas-rnars tumstur-bar-mdzad-pa hdi-ni chcs-žid-do zes-bya-ba-yin-nic." Aspect. The rejection of conceit, e no imputation of separate entities is admissible from the standpoint of the Absolute, the Bodhisattva who has a perfeci notion of the nature of his meditative trance possessed of such thoughts as "I am the person that practises meditation," and the likeno irore be 1 The same reading in the Tih. text of the Abhis alokā - धर्मधातुबलन। 2 Ast. 13. 10-11.- aaa parlant arra fummy #1: Fanagar ma'afurfani 3 Pañc, I. 147b. 2-4.-Așt 13. 12-14.-1t53 277127 114#77 पूर्वकैस्तथागतैरहङ्गिः सम्यक्स बुजैरनतरायां मन्यक्मबोधी ।

·THE ABHISAMAYALAMKĀRA 75 1 [Abhis. alokā, MS. 49a. 11-14.] सर्वविकल्पानुपपत्त्या विदितलमाधिस्वरूपस्य बोधिसत्त्वस्याहं समाहित इत्यादिज्ञानानुत्पत्त्या धर्मतामुखेनाकारणाभ्यसनान्न संभवति। मननाजयः। (I. 32d.). [Sphul. 17b. 4-5.] rnam-pa-ni rnam-par-rtog-pa thams-cad mi-hthad-pas byan-chub-sem-dpah tin-neḥdzin-gyi ran-gi-no-bo rtcgs-pa-la bdag-ni mñam-par-bżagpaho sñam-pa-la-scgs-paḥi ses-pa mi-hbyun-ba zes-bya-ba yin-no. 12 Highest Mundane Virtues, highest. MÍTuTiTa = chos-mcheg chen-po. Object: The elements characterized as not being liable to a separate indication, inasmuch as, from the standpoint of the Absolute, the Bodhisattva, his meditative trance, and the Climax of Wisdom are mutually identical. [Athis. alokā. MS. 49b. 4-7.] धर्मतया समाधिबोधिसत्त्वप्रज्ञापारमितार्थत्रयस्य परस्परमेक रूपमित्य- शक्यपृथगुपदर्शनविशिष्टरूपाद्यालम्बनान्न वत्यर्थः । मिस्त्रकस्य स्वाभाव्यं । (I. 33a.). [Sphuț. 17b. 5-6.] (chos-mchcg) chen-pohi dmigs-pani chos-ñid-kyis tin-ne-ḥdzin dan byon-chub-sens-dpaḥ dan ses-rab-kui-pha-1cl-tu-phyin-ta dan den gsum phantshun no-bo-gcig-paḥo ées-bya-ba yin-no.. Aspect. The absence of a constructive thought at the time of concentrated trance, since all the separate elements cease to exist (for the Bodhisativa). This is the most sublime means for the attainment of Buddhahood.- [Abhis. alokā. MS. 491. 9-11.] सर्वधर्माविद्यमानत्वेन समाधेरविकल्पनं परमोपाय इति धर्मतामुखना- FITURATO IEFH faecat i(l. 33b.) [Sphuț. 17b. 6-18a. 1.1 rnam-pa-ni chos-thams-cad yod-fa-ma-uin-pa-ñid-kyis tin-ne-ḥdzin-du' rnam-par-mirtog-pa-ni thabs dam-paho zes-bya-ba yin-no." Pañc. 1. 147b. 6.-Așt 13. 14.- jtsan Farfear fagfa # तमपि ममाधिं न ममन पश्यति न च तेन ममाधिना मन्यते । अहं समाहितः। अहं ममाधि ममापत। 2 Pañc. 184a. 1-2.-scr-phyin-yan gzan la. tin-rie-ldzin kyan géan byan-sems kyan géan zes-bya-ba med.-"The Climax of Wisdom is not one entity and the Bodhisattva another, etc. Cf. Das Gupta, Ibid. 3 Pañc. 1. 148a. 6. Rab-hbyor-gyis smras-pa. chos thans-cad med-pahi-phyir rtog-med-de. de-ltar-na rigs-kyi-bu-tin-nic-hdzin de la ·76 ANALYSIS OF In such a form we have with objects and aspects, the threefold Degree of Highest Mundane Virtues. It is called so, since it represents the culmination of all the virtuous elements of the Bodhisattva, while he is still a mundane being.- (Abhis. alokā, MS. 5Ca. 12-14.] इत्यालम्बनाकारवल्लौकिकसर्वधर्माग्रत्वादग्रधाख्यं त्रिविधम् ॥ Sphut. 18a. 1-2.] dc-ltar-na hjig-rton-paủi chos thamis-cad-kyi mchog yin-pahi-phyir chos-kyi-mchog cesbya-ba amigs-pa dan rnam-pa dan-dan-pa rnam-pagsumri-mo. CONF(TFI) WITT TIL (1) TIE 4 KIDS TIPI'T ITION P3TH OF TRIIVIX(.. kir. :31. 3.5 [A. The imputation regarding the objective elements as being defiling forces -B. The imputation regarding the objective elements as far as they are purifying factors, the antidotes of the former.-C. The imputation regarding the subject as a real existing personality.-D. The imputation regarding the subject as a nominal reality, a complex of elements etc. ' A. The imputation regarding the objective de filing elements. ललं शवस्त्व- Fargrat TTT: = kun-nas-non-rrons-pahi rten-can-gyi gzun-rtog. Definition: The realistic views which, being directed upon the object perceived that consists of the defiling elements, hold these to be real entities which are experienced (by the subject that cognizes thur). Such is this imputation in its predominant part. (Skabs. I. 227b. 6-228a, 1.1 Tan-gi amigs-uul kun ñon-phyogs-kyi chos-la dmigs-nas icns-spyad-byahi rigs. bden-par-ħdzin-pahi cha-nas błag-pahi bdenhdzin. su riog-pa mcd-do.Subhūti said: "As all the elements have no real existence (as separate entities), there can be no constructive thought regarding them. Accordingly. O noble youth, there can be no constructive thought in the state of meditative trance".--Ast, 14. 5. 1 "The seed, the foundation of these imputations is removed from the Paths of Illumination and of Concentrated Contemplation, but their manifestation in an evident ard grors form is put an end to by the effort of the Bodhisattva's mind on the 4 Degrees of the Path of Training respectively." (Rnam-bsad. 57a. 5-6), ·THE ABHISAMAYALAMKARA 77 1 2 Varieties. These are 9 in number, in correspondence with the object perceived. [Ibid. 228a. 1.] yul-gyi sgo-nas dgu yod. 1 The imputation caused by the ignorance in regard to cne's deeds, of the cause and the effect, and of the Absolute Truth.1 अविद्याविकल्प: =ma-rig-paủi rnam-parrtog-pa. 2 The imputation concerning the 5 groups of elements, the maierial etc. Farafa7e9: =gzugs-ia-scgs tahi phun-po inaḥi inam-par-rtog-pa.' The imputation consisting in preconceived views concerning the reality of the material and immaterial elements. AlAETH: =min-dan-gzugs-la mnon-par -zen-pahi rnam-par-riog-pa.! 4 The imputation consisting in the adherence to either of the two extremes (viz. Ezernalism or Nihilism). Fragrafi fatti = mthaḥ gñis-la chags- paủi rnam-tar rtog-pa." 5 The imputation consisting in the ignorance of the true nature of the defiling" and the purifying elements. 1 S.c. acc. to Lun. 1. 198a. 3-4 and Gser. I. 237a. 5. 2 Panc. I. 149b. 4.-Sā-rihi bu chos ḥdi-das-ni byis-pa soschi skyc-bos piltar mnon-par-chags-par-bya-ba de-lta-buhi rnum-par yod-pa-ma-yin-now-O Süriputra, these elements do not exist in the form in which they are conc:ived by the foolish worldlings.-In the Kär. it is indicated by moha. The other forms are not mentioned. 3 Pañc. 149b. 6-7.-- gugs non-ston-pa-nid......kyi-phyir yod-pama-yin-no-Owing to the non-substantiality of the internal elements Matter has no real existence, 4 Ibid. 150a. 2..gan med-pahi chos-de-dag yons-su brtagsnas min-dan-gzugs-la mnon-par-écn pa-they (the worldlings) investigate the elements which have no (separate) reality and have preconceived views regards the material im material groups of clements. (nāma=vedanā, samjñā, samskārāḥ, vijñüng; rupa: rūpa-skandha). 5 Ibid. 150a. 1-2...chad-pa dan rtag-pahi mthaḥ gñis-la chagspas-they cling to either of the 2 extremes, the eternalistic or the nihilistic. 6 The twelve-membered causal chain. (Lun I. 198b. 1.) Cf. Bu-ton's History, Transl. vol. I, p. 9. notes 53-56. 7 Acc, to Luri, (Ibid.).Nirvana. as and ·78 ANALYSIS OF rnam- DET76997mutafa: = kun-nas-non-mons-pa dan par-byan-ba mi-ses-pahi rnam-pa-rtog-pa. 6 The imputation caused by the non-abiding on the Path of a Saint (through want of faith etc.) TTTATTDragra- Fra: =hphags-fahi lam-la mi-gnas-pahi rnam-parriog-pa. 7 The imputation consisting in the wrong perception of ihe essential character of the elements उपलम्भविकल्पः =dmigs-pahi rnam-par-tog-pa.' 8 The imputation of the Ego etc. प्रात्मादिविकल्पः =bdag-ia-scos-pa-la marion-par-don-pahi inam-par-rtogpa. 9 The in.putation concerning the attainment of perfect purity. Farzavantatert: inam-par-dag-pa skyedpa-la-sogs-pahi rnam-far-tog-pa.' ܝ ܬܐ 1 Pañc 1. 150a. 3.-gzuss kun-nas-non-nons-pało żes rii-ses mi-mthon-nothey do not know and they do not see that Vatter is a defiling element. 2 lbid. 150a. 7-8 shyin-pani-pha-rol-tu-phuin pala nas-pama-yin_they do not abide in the practice of the Transcendental Virtue of Charity. 3 Ibid. 15la. 8.--2012-pa thams-cad-inkhyen-pa-rid-du dmigs-pahi ishul-gyis hbyun-ba yin-i20.-(The Bodhisattva) comes to the Omniscience in sogard to all the aspects of existence through the method of non-perception (of the separate entities). 4 Ibid 149a. 1.-Sa-rihi bu sin-tu-rnam-pai-das-pahı-phyir bdag mi-dmigs-so_ Säriputra, cwing to the perfectly pure (unique undifferentiated) character of the Absolute, the Ego is not to be perceived. 5 Acc. to Gser. I. 236b. 6, and Rnam-biad 99a, 1-2 this refers to the attainment of Nirvana through the aversion towards the sufferings of Phenomenal life. Pañc. I. 149b. 1-2...chos thanscad maskyes-pa. dan. ma-hgag-pa dan. kun.nas-non-mons-pa-mcdpo dan. dmigs-pa-med-pa dan, mnon-par-hdu-bya-ba-med-pa hdi-ni rnam-par-dag-pa ses-bya-ste.--'Perfect purity' that all the elements of existence neither become originated nor disappear, that they can be neither defiling, nor purifying (as dialectically opposed), that they cannot have a real end, be an object of cognition and a product of active forces. means ·THE ABHISAMAYALAMKARA 79 the puri f ing B. The imputation regarding objeciive y elemen is. garlarafaghat Tief: = byan-baủi rten-can-gyi gzun-tog. Definition: The realistic views which, being directed upon the object perceived that consists of the purifying elements, hold these to be real entities which are experienced (by the subject that cognizes them). Such is th's imputation in its piedominant part. [Skabs I. 228a. 1-2.] ran-gi amigs-yul inam-byanphyogs-kyi chos-la dnigs-nos lons-spyöd-byaḥı rigs-subden-par ħdzin-pahi chu-nas-błag-pahi bden-hdzin. Varieiies: There are 9 in number, in correspondence with the object perceived [Ibid. 228a. 2.) dmigs-yul-gyi sgo-nas dgu yod. 1 The imputation is regard to (the 5 groups of elements as representing) aggregates of purifying factors. 7737721f27: ==phur-pchi don-gyi rnam-fai-rtcg-pa.” 2 The imputation in regard to the media for the origination of the 6 kinds of conscicusness (1 e. in regard to the 12 bases of cognition). 1927461757 = skye-bahi don-gyi rnam-par-rtog-pa.' 3 The imputation in regard to the (18 component elements of the individual as ihe) source from which homogeneous categories of elements (relating to the subsequent existence) become originated. 71: = rigskyi don-gyi rnam-par-tog-pa. 4 The imputation regarding the (causally dependextract 1 The Sanskrit version of the subsequent items is an from the Abhis.ālokā, MS. 53a. 5-9. 2 Pañc. I. 150b. 1.mgzugs-la minor-par-zen-pa yin. tshor-ba dan hdu-ses dan hdu-byed dan rnam-par-ses-pa-la mnon-par-zen-pa yin.. They have preconceived views as regards the group of material elements, the feelings, ideas, forces and consciousness. On rāšy. artha, aya-dvöra-artha and gotra-artha, cf. Adhidharmakosa, I. 20. 3 Lun. 1. 199a. 3-4.mig-scs-la-sogs-pahi rnam-ses (=caksurvijñānādi vijñūnūnām) skye-bahi sgo (=āya-dvāram) skye-mched bcu-gris-kyi don-to. (=dvñdasāyatanārthah). 4 Paño. I. 150b. 2-mig-la mnon-par-zen-pa yin. rna-ba dan sna dan lee dan lus dań yid-la mnon-par-zen-pa yin.--They have preconceived views as regards the faculty of vision. They have preconceived views as regards audition, etc. 5 Lun. 1. 199a. 4.-rigs-udrabskyed-paḥi sa-bon khams-kyidon-to.

·8C ANALYSIS OF 1 ent) origination. Trafa 9: = skye-baħi don-gyi rnampar-rtog-pa. 5 The imputation regarding the different aspects of Non-substantiality. Tarifet: -zctcn-ñid-kyi dcn-gyi rnam-par-rtog-pa.. 6 The imputation regarding the 6 Transcendental Virtues. पारमितार्थविकल्प: =pha-rol-tu-pliyin-saḥi don rnam par-rtcg-pa." 7 The imputation in regard to the Path of Illumina. tion piafax9: = mthon-buhi-iam-gyi rnum-par-rtogpa. 8 The imputation in regard to the Path of Concentrated Contemplation. TETAP 4: =sgom-pahi-lamgyi mnam-par-rtcg-pa." 9 The imputation regarding the Ultimate Path. aarifaxaq: = mi-slob-paḥi lam-gyi inam-par-tog-pa." C. The imputation concerning indi. have | Pañc. l. 150b. 6.-(with regard to imputations and 4). khams dan rten-cin-hbrol-par-hbyun-ba-la mion-par-ken-pa yin -- They have preconceived views as regards the component elements of the individual and the (12 members of the) causal chain. 2 Ibid. ston-pa-nid-thams-cad-la brtags son mnon-par-zen,-- They investigate all the aspects of Nonnubstantiality preconceived views regur din them. 3 Pañc. I. 150b, 7.-Šā rihi bu hdi-la byan-chen thabs-mi-mkhas. pas ser-phyin-la brtags-sin mrion-par-zen - Säriputra, the Bochisattva, the Mahāsativa, through want of skill, has preconceived realistic views in regard to the Climax of Wisdom.-- (Follow similar passages regarding the other 5 virtues in the reverse order) 4 Ibid. 1506. 8-151a. 1.-dron-pa-re-bar-can-pa-rnams dan yandag-par-spor-ba mnanis-dan etc.--They have preconceived realistic views) in regard to the 4 methods of intens mindfulness, rtc. (Follow all the other bodhipaksıkā dharmüh). 5 Ibid 151a, 2 bsam-gtan rnams dan, tshad-med-po rnams dan. gzugs-med-paḥi sñoms-par zugs-pa rnams dan......... (They lisve preconceived views) as regards the 4 Degrees of Trance, the 4 Immeasurable Feelings, the 4 Degre's of Absorption in the inma. terial Sphere, etc. 6 Ibid. 151a. 4.-ram-mkyen-gyi bar-la brtags-sin mnon-purzen-pa-They have realistic views regarding the Omniscience of the Buddha itself.

·THE ABHISAMAYALAMKĀRA 81 vidual (the subject) as a real existing persona ilty. पुदलद्रव्याधिष्ठानो ग्राहकविकल्पः =gan-zag rdzas-su-yod-paủi rten-can-gyiņdzin-rtcg. Definition: Realistic views, which, being directed upon the subject as a real personality, hold the lacter to be ultimately real as an agent that experiences. Skabs. I. 228a. 3-4.] ran-gi dmigs-yul rdzas-hdzinla dmigs-nas (lors-spycd-pa-por bden-parl-ḥdzin-pahi cha-rias-bżag-pahi bden-ḥdzin. Varieties: -These are 9 in number. [Ibid, 228a 5.) dbye-na águ yod.' 1 The imputation concerning the Ego as an independent reality. Faratafa#9:= bdag ran-dban-can-gyi rnam-par-rtog-pa." 2 The imputacion regarding the Ego as a unique indivisible substance. TehtChfa64: = gcig-puhi bdag-gi rnam-par-rtog-pa. 3 The imputation regarding the Ego as the cause (cf consciousness'. Furafa=: == rgyuħi bdag-gi rampar-tog-pa. The imputation regarding the Ego as the perceptor, as che cbject of perception etc. Gerorafaeq: E-ita-ba-bo-la-scgs-paḥi bdag-gi inam-par-liog-pa." 5 The imputation regarding the Ego as the substraof defiling elements (contained in the twelvemembered causal chain wizaig1775ffaecu: = kun-nas-nonmcrs-pahi rten-gyi bdag-gi rnam-par-steg-pa. I The Sanskrit version of the following is extract from the Abhis.aloka, MS. 53b. 12-54a. I 2 Parc. 1. 149a. 1.--Sū riņi bu sin-tu rnam-par-dag-pahı-phyir bdag mi-dmigs-so...- Sāriputra, owing to the perfectly pure (undifferentiated character of the Abs.) the Ego is to be perceived, etc. 3 Lun. I. 199h 6-cha-śas-med-pas gcig-puhi bdag-go - 4 lbid. rnan-ses-kyi rayur-gyur-pa rgyuņi bdag-go 5 Pañc, I. 149a. 2.- (in regard to imputations 2 and 3) phun-po dań skye-mched (mi-drnigs-so) The 5 groups of elements and the 12 bases of cognition are not to be perceived. 5 Ibid.---kharns mi-dmigs-s.---The (18) component clements are not to be perceived. 1 Cf. above, avidyā, trsņā, upadana --klesa-samklesa; samskāra and bhava-karma-samklcsa; the remaining 7 members -- janmasamklesa. 8 Pañc. 1. 149a. 2. rten-cin-ħbrel-par-hbyun-ba mi-dmigs-so. The (1 2 membered formula dependent origination is not to be perceived. an not of) ·82 ANALYSIS OF 6 The imputation regarding the Ego as the substrafum of the quality of absence of passion. ETTOTETTICAfa274: =hdod-chags dan-bral-bahı ten-gyi bdag-gi rnam-par-rtog-pa. 7 The imputation regarding the Ego as ihe substratum of (the elements constituting) the Path of Illumination. EMTATTIVITETEHT eru: = mthon-baħilam-gyi rien-gyi bdag-gi rnam-par-itog-pa.. 8 The imputation regarding the Ego as the subsiratum of (the elements constituting) the Path of Concentrated Contemplation.' भावनामाधारामविकल्पः - sgom-pahi lam-gyi rten-gyi bdag-gi rnam-pur-itog-pu. 9 The imputation of the Ego as the substratum (of the elements constituting the personality, that has perfectly attained the ultimate essential air. कृताथांधारात्म- Tag: = don-byas-paņi iton-gyi bdag-gi enam-par-rtogpa." to D. The imputation in regard the subject as a nominal reality. Definition: Realisic views which, being direcied upon the subject as a nonunal entity, maintain its reality as of a factor that experiences. Such is this imputation in its piedominant palt. Skabs. 1. 228a 51 ran-gi dmnigs-yul btags-hdcinla dmigs-nas lcns-skyod-pa-for bden-bar-hdzin-pahi chanasbag-pahı bdcn-huzin. Varieties: These are 9 in number: 1 Ibid. 149a. 5.-- san-gtan-rnamns mi-dnigs-so. ---The ot Degrees of Trance are not to be perceived (as having a cepatute reality), 2 Ibid. 14%a. 4-5.-hphags-pahi bden-pa-rnams mi-dmgs-so.- The 4 Truths, etc. 3 Lun. 1. 200a. 4.-mam-thor srioms-hjus-gi bdagrid spompahi lam.-The Path of Conc. Contempl, which essentially consists of the (8) Degrees of Liberation from Materiality (ermoksa) and the (4) Degrees of Absorption in the Immaterial Sphere. 4 Pañc I. 149a. 5.-nam-par-thar-pa-rnams-dan #tc. The 8 Degrees of Liberation.........are not to be perceived. 5 Acc. to Lun. this refers to the 10 Powers of the Buddha ctc.- The Pañc. I. 149a. 6. has accordingly de-bzin-gvegs-pahi stobs bcu dan, mi-hjigs-pa-bżi dan.........mi-dmigs-so. 6 The Sansk. version of the following is an extract from the Abhis.alokā, MS. 55b. 9.12.

·THE ABHISAMAYALAMKARA 83 1 The imputation regarding the nominal reality of the 5 groups of elements, proglaſa: = phun-po btags-ycd-du inam-par-tog-pa.? 2 The imputation regarding the nominal reality of the bases of cognition. प्रायतनप्रज्ञासिविकल्पः =skye-mched btags-ycd-du rnam-par-tog-pa." 3 The imputation regarding the nominal reality of the (18) component elements of an individual. - fari: =khans btags-yod-du rnam-par-tog-pa. + The impuiation regarding the (12 membered formula cf) dependent origination. tat-tagcaigutafapa: =sten-cin-ḥbrci-par-hbyun-ba-btags-yod-du rnam-par-rtogpa.' 5 The imputation regarding the nominal reality of the purifying elements. Faqaalalan: =rnam-par-byarba btags-ycd-durnar-fur-rtcg-pa. 6 The imputation regarding the nominal reality of the Pach cf Mumination. antiga 369: = mthon-baħilam btags-yod-du rnam-par-tog-pa." 6 1 Paño. I. 152a, 3-4.-Rab-hbyor de jt-sñam-du sems. gzugs kyan gian-la, suu-tna gan gan-sig tin sĩam-c -- Subhut, how does thou think about it? Is Matter one entity and the Illusion (of it - another? 2 Panc. 1. 152. 5.--Rabibyor de ji-sñam du sems mig kyan gan-la segu-ma-gari gian-sig tin sĩam-mam - O Subhuti how doest thou think about it? Is (the faculty of) vision one entity and the Illusion (of it) another? uic. (follow similar indications in regard to all the other lines of cognition). 3 Ibid. 152.2. 5-7.-giugs kyan géan-la. .. ..mig-gi rnam-par-sesba gan gian-la, sgt ma vai gáan-tig tin sĩam-mam,—Is the visible matter one entity to..........and is visual consciousness one entity and the illusion (of it) another? 4 Acc, to Lun. 1. 200b, 4.--sgyu-na yan géan-la rten-cin-hbrelpar-hbyun-ba han skan...... .. In the Peking edition we have instead similar indications concerning visual sensation (mig-gi hdus-te-reg-paraksuh-satnsparsa). ctc. 5 Paño. 1. 153h. 1.-- byan-chub-kyi phyogs-kyi chos-rnams-kyi bar yan gian ma-lags. The (37) characteristic features of Enlightenment are not one entity, etc. 6 As in the preceding case the Lun. (and the other Tibetan Commentaries) refer to a version of the Pañc. evidently differing from that of the Peking cdition.Lun. 2006, 5-6.---ston-pa-ñid dan mtshanma-med-pa dan smon-pa-med-pa yan gzan etc. 7 ·ANALYSIS OF السر a 7 The imputation regarding the nominal reality of the Path of Concentrated Contemplation. भावनामार्गप्रज्ञप्ति. fama: =sgom-pahi-lam biggs-yod-dli rnam-par-tog-pa.? 8 The imputation regarding the nominal reality of the Special Path (the cognition of Non-Substantiality and the unique Monistic Principle fast athafafany: = = khyadpar-gyi lam btags-ycd-au rnam-par-rtog-pa.. 9 The imputation regarding the nominal reality of the Ultimate Path ofafaqi=mi-slob-pahi lam blags-yod-a'u rnam-par-rtog-pa. [In the Skabs. I. 228b. 1 sgg. we have the objective and the subjective imputations investigated in ihe form of quadrilemma' (based on the Commentary of Vimuktasera and the Abhis. ālokā) as follows :- Ist limitation: Objective impuiation only, without subjective imputation.---The imputation maintaining the reality of the objects perceived, «xclusively.--- dnigs-yul gzun-ba kho-na-ia lons-spyad-byar bdon-parḥdzin-paủi rtog-pa de gzun-rtog yin-la ḥdzin-tog-ma-yinpaḥi mu. 2 nd limitation: Subjective impulation, exclusively, without objective imputation --The imputation maintaining ihe reality of momentary consciousness as of a perceiving principle.--ses-fa skad-cig-176-lu lors-spyodpa-por bden-par-hdzin-pahi rtcg-pa de hazin-tcg yin-la gzun-ricg min pahi mu. 3 rd limitation: Both objective and subjective imputation in one...The imputation maintaining the reality of a continuous streain of consciousness as something that is experienced.-gyun dun-bcas-fahi ses-pa lons-spyad-byar bden-par-ḥdzin-pahi ito-pa de gñis-ka yin-paņi mu. 4th limitation: Neither objective nor subi Lun, 2001. 6. --bsanı-stan-rnoms. gugs moel.pahi sioms-par. hjug-ba van gan ctc. 2 Ibid 2012. 1..-sgyu-ma yar fian-la stori pc nid thams-cad huan gčan. 3 Pañc 1 153b. 2.--com-ldan-hday huan chubkyi bar yan gian. ma-lags, sguu-nga gan gian na lags : -- .ord. $l, up to the perfect Supreme Enlightenment, (all these elements and the illusion (of them) are not to be regarded as different items. 4 catuṣkotika =- mu-bzi.

·THE ABHISAMAYALAMKĀRA 85 jective imputation.-The Climax of Wisdom as directly cognizing the principle of Non-substantiality.-ston-ñid mron-sum-du stogs-paḥi ses-rab-kyi phar-phyin de-gñiska-min-pahi mu.] (5) TIE FAVOUR 1322 SUPPORT OF THE BODIIIS ITTVA'S ACTIVITY ON THE PATIL Or TRAININ)fra: =yons-su-hdzin-pa. Kār. I. 36. Definition :-(a) of the external support: The spiritual preceptor who teaches the Doctrine to the Bodhisattva abiding on the Path of Training. [Skabs. 1. 230b. 6-231a, 1.) byan-sems sbyor-lam-pala chos ston-pahi dgc-bahi-bses-gñen de. deņi phyiņi yors-ḥazin-gyi mtshan-ñid. (b) of the internal support: -The cognition of the Bodhisattva abiding on the Path of Training, owing to which (cognition), the exiremes of the Phencmenal World and of Hinayānistic Nirvāņa are rejected. [Ibid. 231a. 1-2.1 byan-sems sbyor-lam-pa srid-ziņi mthor-itun-ba hgcg-fahi byan-sems sbyor-lam-pahi mnonrtogs de deņi nan-gi yons-hdzin-gyi mtshan-nid. The supports (of the Bodhisattva on the Paih of Training, are: skill in the means of action which manifests itself in the absence of mental depression, in the absence of fear etc, and, along with it, the teacher who is devoid of envy and other (defiling elements), demonstrates the (separate) unreality of all the things cognizable, and is a hue friend, since he furthers the aitainment of the ultimate result which is Buddhahood etc.-- (Abhis. alokā, MS. 56a. 12-16.) चित्तानवलीनत्वानुत्तासादिनोपायकौशलेन यथाशयं क्षितीशेष्टराज्ञोमरण- निवेदनन्यायेन मात्सर्यादिधर्मवियुक्तः समस्तवस्तुनरात्म्यादिदेशकः सुगति- फलादिप्रापकचन कल्याणमित्रम् । (Sphut. 195. 1-8.) semas mi-hgon żin mi-skrag-pa lasogs-paḥi thabs-mkhas-pas bsam-pa ji-lta-ba-bain-du dros-ko mithun-dag bdag-med-pa-lo-sogs-pa ston-parbycd-pa, mi-mthun-pahi-phyogs-kyis chos ser-sna-la-sogspa dar-mi-ldan-pahi dgc-baħi-bács-gñen-yin-pas yońs-surḥdzin-pa yin-nc 1 | Parc. 1. 155b. 1-2.--byan-chor theg-pa-la gsar.du żugs-pa-la bstan.po hadi thos na hjigs sin dnan-ba dan, skrag-par-mi-hgyur-ba lags.The Bodhisattva who has recently entered the Vehicle must not leeme possessed of fior and depression when he hears this Traching.biddee bahi bes-gñen-gyi lag-tu ma-hphons-na hjigssin etc. If he is not a ssit.d by the Spiritual Teacher, he will be possessed of fear etc.

·86 ANALYSIS OF IV. The Fundamental Element of the (Saintly) Lineage, the Foundation of the Mahayanistic Activity. प्रतिपत्ते राधारः प्रकृतिस्थं जो = theg-chen sgrub-pahi rten ran-bzin-gnas-rigs. Kār. I. 37-39.-(4). [1 Definition of gotia accordance with the ladhyamika standpoint 2. The element of the lineage in its 13 aspects as the substratum of the different degrees of the Path. 3. The conventional varieties of the gorra are 112 conflict with its unique ultimate nature.] :12 not 1. DEFINITION OF Groni TO ill lidlasedlathal - 11.11)- POINT. प्रकृनिम्ध : Definition: The element of the Absolute which, through perfect purification, becomes fit for Enlightenment and represents the foundation for the activity of the Mahāyānist Saint (whose true nature it forms). (Don. 5b. 1-2] chcs-dbyins gan byans-na byanchub-tu hgyur-run yan yin. theg-chen sgrub-pahi rtengói-bged-pa. Varieties: (1) The fundamental element and (2) the element which becomes developed. TIRİ aftgez erran-bżin-gnas-rigs dan rgyas-gyur-gyi rigs gñis. Definition of the fundamental clement: "The Absolute Essence, the final nietanorphose of which is the Body of Absolue Existence of the Buddha). (Skabs. 1. 240a. 1-2.] run-gi thcb-byahi no-bo-nidskur hgyur-run-gi chcs-rid ran-bzin-gnas-rigs-kyi mtshan-ñid. Having been made the object of constant conemplation, it finally manifests itself as the Cosinical Body which is devoid of all deflement and is the substratum of all the Sainily properties. As such it is demonstrated by numerous examples. (Skabs. I. 240a. 2-3.] du rigs su hgyur-ishu yod-dc. de hdzin-stans-su dmigs-te bsgoms-pos hphags-pahi chos dan dri-ma dan-bral-bahi chos-skur-hgyur-bar dpc dumas bśad-pahi-phyir. 1 The Skabs quotes here Uttaratantra I. Kar. 147. 148. "Transl.. P. 229. 2 In the Uttaratantra (the 9 examples etc.)

·THE ABHISAMAYALAMKARA 87 1 Definition of the element which becomes developed : The active element which, being cultivated by study etc. has for its final metamorphose Buddhahood. [Skabs. I. 240b. 4-5.1 thcs-scgs-kyis gscs-thab pahi ran-gi thcb-bychi sans-rgyas-su hgyur run-gi dros-po. Varieties of the element which becomes developed :- 1 The force of the mind which has the possibility of developing into the Body of Absolute Wisdom. 2 The force which has the possibiliiy of developing into the corporeal forms of the Buddha). Skabs 1 240a 5-6.1 ye-ses-kyi chcs-skur hgyur-rungi sems-kui nus-ta dan. gzugs-skur hgyur-run-gi sems-kyi nus-pa gñis ycd. Other varieties: "The temporary forms of the element of the lineage (ie. of the Srāvakas, the Pratyekatuddhas and the Bodhisattvas)," the definite and the indefinite forms, and the element which temporarily becomes annihilated (Skabs. I. 245b 21 dtye-na gnas-skabs-kyi rigs gsum dan ma-nes-fa dan gnas-skabs-su rigs-chad. . 1 dnos-po - vastu is always opposed to rtag-pa=nitya. Acc. to Tibetan tradition vastu=dros-po, samskrta = ħdus-byas, sāmurta= kun-rdzob etc. are to be regarded as synomyms 2 The Skabs quoles the Uttaralantra, cf. above 3 Acc. to the adhi ents of the theory of the Unique Vchicle (eka-yūna-naya vādınah) ie. the Svātantrikas and Prāsangikas, the position of the Srävaka and Pratyekabuddha Arhat does not represent a final result. CI. Uttaratantra, p. 169 and “Doctrine of Pr.-pār" 28-30. 4 In connection with this paragraph the Skabs gives moreover the definitions of gotra in accordance with the other 3 Buddhistic schools, as follows. Acc. to the Vaibh asikas the element of the Saintly Lineage is the consciousness free from attachment (to worldly objects), or otherwise, contentmant-Skabs. l. 238a, 6. Bye-smras ma-chags-paħi ścs-pa cheg-ses hphags-paủi rigs-su hdod (sis acc. to Abh. kosa.). Acc. to the Sautrāntikas it is the seed' or the force inherent in the mind wluch brings about the origination of the undefiled wisdom of the Saint Ibid 232a. 6-b 1.-Mdo-sde bas zagmed ye-ses hbyun-iun-gi sems-kyi nus-paham sa-bon-la rigs-su ḥdod. Acc. to the Yogācāras (a), without admission of the store. consciousness (ālaya-vijñāna - kun-gżi-ram-par-ses-pa). A pure force which governs the 6 internal bases of cognition and which, if it meets with favourable conditions, becomes a fo which brings about the intuition of the Truth peculiar to rither of the 3 Vehicles.-Rnambiad 102a. 5.6.-kun-gzi ma-bżag na nan skyc-mched drug-gi steň-na . p ·88 ANALYSIS OF OF ITS 2. THE FUNDAMENTAL ELEMENT THE SAINTLY LINEAGE IN 13 ASPECTS AS THE SUBSTRATUM OF THE ELEMENTS CONSTITU- ING THE PATH. From the standpoint of conventional reality, in accordance with the various positions of the elements characterizing the activity of the Bodhisattva, the Essence of the Absolute which represents the source, the substratum of the properties of the Buddha and is the true essential nature of the Bodhisativa, is demonstrated in 13 aspects, as follows:- (Abhis, ālokā, MS. 58a. 8-11.) संवृत्या पुनः प्रतिपत्तिधर्मस्यावस्थान्तरभदन धर्मधातुस्वभावनेव बुद्धधर्मा- धारो बोधिसत्वस्त्रयोदविधो गोत्रमिति निर्दिन्यते । 1-4 (The Element cf the Lineage) as whe Source for the origination of ihe 4 Degrees conducive to Illumination which still of a mundane character. [Ibid. 58a. 11-12.] तत्रादौ तावञ्चतुर्विधलौकिकनिर्वधभागीयानामुत्पादाधारः । (Sphuț. 196. 5-6.] re-éig dan-por hjig-ricn-pahi nespar-hbyed-paņi cha dan-mthun-po-tnams (kui skyc-baħi rten). ale yod-pahi zag-pa-ned-pahı sa-bon kyen dan-phrod-na, they-pa gum gan-run-gi rtogs-pa skye-run-girus-pc nid yin-la--(b) With the admission of the store-consciousness, it is a pure force which is include ed in the store-consciousness. As fai as this szed is rot cultivated through the agency of favourable factors, it is called the primordial or fundamental element. If it is cultivated through study els the element which becomes developed, 1 Paic. I. 171a. 3-4. Rob-ḥbyar hdi-ita ste dper-na nam-ıklahla byahi rjes med-do. Rab-hbyor de-bin-du byan-yonis-kyi lahingi don med-do.. Subhūti just as the track of the birds is not to be perceived in the skies, in a similar manner the object designated by the name of the Bodhisattva' does not exist (as a suparatı: entity,-- corresp. to the Degree of Heat) -Ibid. 171a. 6.--yan-dan-pahi mthaḥ-la gnas med-do etc.-One cannot insist upon the Ultimate Limit as a separate entity (corr. to the Climax).m-bid. 171a. 8.mm sgyu-mahi skyes-buhi gzugs-la gnas-med-do... One cannot insist upon the illusory living being (as separate reality, the Degree of Steadfastness). Ibid. 171b. I.__sgyu-mahi skyes-bu nari. stor-pa-ñid-la spyod-pahi tshig-gi don med-do. The illusory being, as cognizing the Non-substantiality of the internal ment does not exist as a separate reality (corr, to the Degree of Highest Mundane Virtues). a corr. to ·THE ABHISAMAYALAMKĀRA 89 1 5-6 (The Element of the Lineage) as the substratum of the Paths of Illumination and Concentrated Contemplation which are of a transcendental character. - (Abhis. alokā, MS. 58a. 12-13.) ततो लोकोत्तरदर्शनभावनामार्गयोः। [Sphut 19. 6.] deņi ļog-tu þjig-rten-las-ḥdaspaņi mthon-bahi lam dan sgom-pahi lam-dag-go. 7-8 (The Element of the Lineage as the substratuin or the basis for) the origination of all the antidotes (against the defiling elemenis), and for the annihilation of the latter which are the points to be shunned. (These two facts) are conditioned by the efficiency of the 2 Paths just mentioned, are simultaneous, and resemble the expulsion of thieves and the act of shutting the door behind them." Abhis. alokā, MS. 58a. 13-15.] ततस्तदुत्पत्तिबलेनचौरनिष्कासनकपाटपिधानवत्समकालं समस्त- प्रतिपत्नोत्पादविपननिरोधयोः । [Sphuţ. 19. 6-20a. 1.] dehi hog-tu de-dag skyespahi stcbs-kyis rkun-po phyun-ba dan sgo-hphar bcadpa-itar dus-mñam-du gñen-po dań mi-mthun-pahi phyogs skycd-ba dan hgug-pa d'ag-go. must | Rnam-biad 107a. 4-5.--hjig-rton-las-hdas-pa ston-ñid mronsum-gyis gsar-du rlogs-paḥi mthon-bahi lam dan. rtogs--in goms-parbycd-paḥi sgom-paļi lam-dag-gi rten.-The basis of the Path of Illumination which represents the cirect cognition of the Monistic Principle for the first iine, and of the Path of Concentrated Contemplation, i.c. of the repeated practice of meditation over the said principle after it has been cognized...Pañc. 1. 172b. 2-3.-de-bzingsegs-pa dgra-bcom-pa yun-dag-par- dzogs-paḥi sars-rgyas-kyi gzugsla gnas-red-do.--One not insist upon (the reality of) the corporeal frame of the Tathāgata, the Arhat, the Perfect Supreme Buddha..-ibid. 174b. 5. skye-ba-ned-pa-la gnas-pa med-dom One must not insist upon the principle of Non-origination. The 4 Degrees of the Path of Training and the Paths of Illumination and concentrated contemplation are the forms of the practical Doctrine" (sodhū-adhigama-dharma) mentioned in Kar. I. 37. 2 i.e. the origination of the antidotes and the removal of defilement. 3 CF. "The Doctrine of Prajñā-pāramitā, etc." p. 41. 4 Paặc. I. 176a 1-2. Rgb-hbgor-hdi-lta-ste diet-na Fi-mahi deuilhkhor mion-par-ḥchar-bahi tshe mun-pahi gnas med-do.-O Subhüti, at the time when the disc of the sun makes its apparition there can be no room for darkness.Ibid. 176a. 2-3.bskal-paņi me hbar-baħi tshe 5 ·90 ANALYSIS OF as 9 (The Element of the Lineage as the basis for) the removal of realistic imputations concerning the origination of the antidotes (against the defiling elements) and the removal of the points to be shunned.-as far the separate reality of these items is not to be perceived (from the standpoint of the Absolute).- (Abhis. alokā, MS. 58a. 15-b 1.) ततस्तदनुपलब्ध्या तयोविपनप्रतिपक्षयोनिरोधोत्पादयुक्तविकल्पाप- 1 [Sphut. 20a. 1-2.] dehi hcg-tu de-dag mi-dmigs-pas de-dag skye-ba dan hgag-pa dan-ldan-pahi rnam-par. rtog- pa spans-paḥo. 10 (The Elemeni of the Lineage as the foundation of) the Highest Wisdom and Commiseration of the Bodhisattva). The two manifest themselves owing to the efficiency of the previous vows (of he Bodhisattva) and his skill in the practice of the 6 Transcedental Virtues, Charity etc., and prevent his abiding in the 2 limits of) Samsāra and Hinayānistic Nirvana.- [Abhis. alokā. MS. 58b. 1-3.] ततः पूर्वप्रणिधानदानाद्य पायकौशलबलेन संसारनिर्वाणाप्रतिष्ठान- लक्षणयोः प्रज्ञाकरुणयोः। [Sphuț. 20a. 2-3.] dehi hcg-tu snon-gyi smon-lam dan sbyin-pa-la-scgs-pa thabs-la-mkhas-pahi stobs-kyis hkhor-ba dan mya-ran-los-hdas-pa-la mi-gnas-pani mtshan-ñid-kyi ses-rab dan thabs-sc." 11 (The element of the Lineage as the foundation for) the special properties (of the Bodhisattva) which are not common to the Srāvakas and Praiyekabuddhas,' ħdu-byed-kyi mnam-pa thams-cad-kyi gnas med-do.At the time when the destructive fire at the close of an acon blazes forth, none of the active elements of existence can continue to exist. 1 Pañc. I. 176a. 3-4.--de-bżin-gsegs-pa dgra-tcom-pa yan-dag. par.rdzogs-pahi sans-rgyas-kyi tshul-khrims tshul-khrims han-pahi gnas med-do..There is no room for immorality in the morals of the Tathāgata, the Arhat, the Perfect Supreme Buddha. Ibid. 176b. 1-2.-ni-ma dan zla-bahi hod-la gnas med-do..the light of the sun and that of the moon have no permanent existence. 2 The Tib, texts of the Abhis. aloka and the Sphut, have both : ses-rab dar thabs=prajñā-upāyayoh. 3 Pañc. 176b. 1-2._ñi-ma dan zla-bahi hod-la gnas med-do. One cannot insist upon the reality of the sun's light and of that of the moon. 4 Acc. to Rnam-búad 108b, 4-5. these are the means of converting the living beings and the 4 Methods of Intense Penetratiop ·THE ABHISAMAYALAMKARA 91 1 this through the origination of wisdom and commiseration. (Abhis. alokā, MS. 58b. 3.) ततस्तदुत्पत्त्या श्रावकाद्यसाधारणधर्मस्य। [Sphut 20a. 3.] deħi ħog-tu de-dag skyes-pas ñanthos-la-sogs-pa dan thun-mon-na-yin-pahi chos-so. 12 (The Element of the Lineage as the foundation for) the gradual action for the sake of others by using different means as manifestations in accordance with the needs of the converts, and by converting (the living beings) to ihe teachings of the 3 Vehicles.- (Abhis, ālokā, MS. 58b. 3-5.] ततो यथाशयमवतारणाद्यभिसंधिद्वारेण यानत्रयप्रतिष्ठापनलक्षणपरार्थानु- क्रमस्या (Sphug. 20a. 3-4.] deņi ņog-tu bsam-pa ji-lta-ba-bzin-du búugs-pa-la-scgs-pa-ia laem-por-dgons-paḥi sgc-ngs thegpa geum-gyi lam-la hgod-poļi mtshan-ñid-kyi gian-gyi gc-rims-sc. 13 (The Element of the Lineage as the foundation of) the wisdom which, free from effort and without clinging to the conception of separate entities, works for the weal of the living beings, as long as they abide in the Phenomenal World. [Abhis. alokā, MS. 58b. 5-6.] ततो याबदाहसंसार निनिमित्तानाभोगपरकार्यज्ञानस्य चाधारः । [Sphuț. 20a. 4-5.] deņi ļog-tu hkher-ba-ji-srid-bar mishan-ma-med cir thun-gyis-giub-par gźan-gyi don-gyi ye-ses hbyun-bahi-phyir." (gratisamuid=80-90-yan-dag par-rig-pa) which are acquired on the 9th Stage. Cf Uttaratantra, Transl. p 117. | Pañc. I. 176b. 2-3,Rab-hbyor ḥdi-la-ste dper-na gzaḥ dan skar-ma dan nor-bu rin-po-che dari glog-gi ḥod-la gnas med-do. O Subhūti just as it is impossible to insist upon the (reality of the) light of the planets, of the stars, of jewels, and of lightning...etc. 2 Pañc. 1. 176b. 3.4.-rgyal-chen-bziņi lha-rnams-kyi hod-la enas med-do...etc. up to: hog-min syi bar-gyi lha-rnams-kyi hod-la gnas-med-do.-One must not insist upon (the reality of) the lustre of the gods belonging to the regions of the 4 Great Guardian Kings, etc. etc., and upon that of the lustre of the gods of Akaniştha. 3 Pañc. I. 176b. 6.de-bain-géogs.pa dgra-bcom-pa yan-dag-parrdzoga-pahi saris-rgyas-kyi hod-la gnas med-do.-One insist upon the reality of) the lustre of the Tathāgata, the Arhat, the Perfect Supreme Buddha. must not ·92 ANALYSIS OF Such an order is adopted here in accordance with the process of cognition, (i.e., the Path of the Bodhisattva). - (Abhis. alokā, MS. 58b. 7.) ततश्च वमधिगमानुक्रमादियमानुपूर्वी। CONCERNING THE OF NOT BEING IN WITH ITS 3. DISCOURSE CONVENTIOINAL VARIETIES THE GOTRA AS CONFLICT UNIQUE ULTIMATE NATURE.Kār. I. 39.- The element of the Absolute exclusively is the cause owing to which the saintly properties are realized.' Accordingly, the Bodhisattva whose essential nature this element forms, is called (the bearer of) the primordial source of the unsurpassable properties of the Buddha. The element of the Absolute is the common (essential nature of the Bodhisatıva and of all other living beings likewise), and exists (invariably with all of them). If this be so (1.e. as the Absolute is unique and undifferentiated,) it is not suitable to make a discrimination between the varieties of the Element of the Lineage, as: (1) This is the primordial element which is derived from the beginningless essence of all things; (2) this is the element which is brought to development and which is acquired through the previous practice of virtue; (3) this is the definite Element of the Lineage, that of the Srāvakas, the Pratyekabuddhas, and the Bodhisattvas: it is of a definite character, since it cannot be changed even by very efficient factors; (4) this is the indefinite element of the Srāvakas etc., which can be changed owing to the agency of different factors.- However, as far as the process of cognition peculiar to either of the (3) Vehicles, ihat of the Siāvakas etc., is taken into consideration, the element of the Absolute, being established as the cause for the atiainment of the saintly attributes (of this cr that Vehicle is indicated as the element of the Lineage of this or that Vehicle, separately). Otherwise, just as receptacles made of one and the same clay and by the agency of the same fire are styled differently as the receptacles of honey, sugar etc., in a similar manner, owing to the differeni character of the properties that are to be realized and are included in the 3 Vehicles, we speak of the varieties of the Element of the Lineage and there is no mistake in this.- Abhis. alokā, MS. 59a, 1-15 यदि धर्मधातोरेवार्यधर्माधिगमाय हेतुत्वात्तदात्मको बोधिसत्त्वः '1. Cf. Uttaratantra, Transl. p. 230. (The dhālu as a cause). 2 Lit. displaced' or 'shaken (hārya).

·THE ABHISAMAYALAMKARA 93 प्रकृतिस्थमनुत्तरबुद्धधर्माणां गोत्रंधर्मताखंज्ञकं तदा धर्मधातोः सामान्यवर्ति- त्वाद् । इदं प्रकृतिस्थं गोत्रमनादिकालायातधर्मताप्रतिलब्धम् । समुदानीतं पूर्वकुशलभूलाभ्यासप्रतिलब्धम् । इद नियत' श्रावकप्रत्येकबुद्ध- तथागतगोत्रं महभिरपि प्रत्ययैरहार्यत्वाद् । इदमनियतं श्रावकादिगोत्रं प्रत्ययैर्हार्यत्वाद् । इति गोत्रभेदो न युज्यते। यथा श्रावकयानाद्यधिगम- क्रमेणालम्बते तथार्यधर्माधिगमाय धर्मधातोहेतुभावेन व्यवस्थापनाङ्गोत्रत्वेन व्यपदेशयतीति समाधानम् । अथवा यथैकमव्याभिनिवृत्तैकतंजः परि- पाकाधारधटादराधेयनौदशर्करादिभाजनत्वेन भदस्तद्वद्यानत्रयस्संगृहीता- धिगन्तध्याधयधर्मनानात्वनाधारनानात्वं निष्टिमिति न दोपः॥ [Sphut. 20b. 1-2, 3, 4-2la. 1.) gal-te chos-kyi-dbyins kho-na hohags-pahi chos ricgs-par-gyur-pahi rgyu yinpahi-phyir dehi bdag-iid-can-gyi byan-chub-sems-dpah bli-na-med-pahi sars-rgycs-kyi chos-rnams-kyi ran- bzindu gnas-pahi rigs yin-no. ho-na-ni dehi-tshe de-ni spyir gnas-pa yin-pchi-chyir byan chub-sems-dpah kho-na mayin-no sñam (-na). ji-ltar ñan-thos-kyi theg-pa-la-sogspaủi rtogs-paủi rim-gyis dmigs.pa de-bzin-du ħphagspahi chos rtcgs-par-bya-bahi-phyir chos-kyi-dbyins rgyuhi ic-bor rnam-rar-hjog-pahi sgo-nas rigs-hid-du thashad hdcgs-so... dper-na hjin-pa gcig-las mnon-par grubcin me-lce gcig-gis sc-btan-bahi rten bum-pa-la-sogs-pa. brten-pa sbran-rtsi dan li-kha-ra-la-sogs-paņi snod-ñid. kyis tha-dad-pa de-bżin-du brten-pahi chos theg-pa gsum. gyis bsdus-pa. rtogs-par-bya-ba tha-dad-pa-ñid-kyis rten tha-dad-pa-nia do zes bstan-to. The etymclogical interpretation of gotra is as follows: The Element of the Absolute is gotra, inasmuch as it saves (trāyate==tra) the virtuous properties (of a living being; guna=go, sic !!)' Indeed, the latter have their origin in the element of the Absolute as it is said: All the saintly individuals have as their essential nature the immutable (element of the Absolute). Now (it may be said): The Element of the Lineage should be discussed first of all, since it is antecedent to the Creative Mental Effort for Enlightenment, to the preliminary Steps conducive to Salvation, and to the Degrees conducive to Illumination. Why is it then spoken of here in such a way (i.e. after the Creative Effort etc.)? Such an objection is unfounded. However the order here ISic. acc. to Sutralamkara, III. 4.-For similar specimens of the artificial etymology frequently occurring in the Buddhist texts cf. my Translation of Buston's History, vol. I. pp. 37 and 38 (vinaya) and 109 sqq. (sambhāra).

·ANALYSIS OF is such, that the effect (i.e. the Creative Effort and the Path of Training) is indicated first and after it its cause. There is no mistake in this. [Abhis. aloka, MS. 59b. 1-11.11 निरुक्त तु गुणोत्तारणार्थेन धर्मधातुर्गोत्रं। तस्माद्धिते रोहन्ति प्रभवन्तीत्यर्थः। एवं कृत्वोच्यते। असंस्कृतप्रभाविताः सर्वायपुद्गलाः । इति। ननु चादावेव गोत्रं वक्तव्यं तत्पूर्वकत्वाञ्चित्तोत्पादस्य मोननिर्वेध- भागोयानां चेति कथमेवमुक्तम् । अथोनुपूर्वेषा यत्कार्य प्रतिपाद्य पश्चात्कारणं निर्दिश्यत इत्यदोपः॥ Limits. The Element of the Lineage manifests itself in general from the time of the Bodhisattva's entering) the Paih of Accumulating Merit. In its actual form. however (that which is discussed here), it manifests itself from the time of entering) the Degree of Heat (of the Path of Training). It lasts till the end of the Process of Illumination. [Don. 5b. 6.] sa-mtshams spyir theg-chen tshogs-lamnas igyun-mthahi bar dan dros-bstan drcd-nas rgyunmthahi bar-du yod. 1 The order of the Minaev MS. is inverted, 1 ·THE ABHISAMAYALAMKĀRA 95 The Object or Sphere of the Mahayanistic Activity. gfaqatgina= theg-chen--grub-paņi dmigs-pa. Kār. I. 40, 41.-(5). [1. Definition ace, to Don. 2. The 11 varieties acc. to the Abhis. üloka and the Sphut. 3. Refutation of the point of view of the Vijnanavādins. 1. Definition: The object of cognition during the process of Mahāyānistic Illmuination.- Don. 6a. 2.1 theg-chen sgrub-pahi ses-par-bya-ba de theg-chon sgrub-pahi dmigs-uhi mtshan-ñid. 2. Varieties: After the foundation of the Path has been communicated, there necessarily arises the following ques.ioni:-- What is the object (or the sphere of action) of the Bodhisattva who is endowed with such a foundation for his activity, as has just been described? This objeci is as follows: Abhis, aloki. NIS. 59b. 11-13.) आधारानन्तरं यथोकप्रतिपत्त्याधारस्य किमालम्बनमित्यालम्बनार्थ- माह। (Sphut. Zla. 1.] ji skad-bśad-pahi sgrub-pahi rtengyi drigs-pa g'an-yin ko-nu. (1-3) First of all, in general, (che Bodhisattva directs his mind upon) all the clements cf existence and classifies them into categories, viz. the good, the bad and the neutral. such as asceticism, the taking away of life, and corporeal actions of an indeterminate character, respectively, and contemplates them as points to be accepted, rejected, or left without attention. Athis. älokit, js, j9b. 16-60a. 4.] तयादी तावत्यामान्यन सर्वधर्मान् कुशलाकुशलव्याकृतान् यथाक्रम श्रामगयप्रागातिपाताच्याहनकायकांदय इति विधा विभिद्य उपादेयofortiamata fraghi Sphut, 2la. 3.4.1-cig dan por spyir dge-ba dan mi-dge-ba dan iur.du-rra-batan-pa-stogo-rims-bzin-du age-sbyon-gi tshut-rict duri srog-gcod-pa-la-sogs-pa dan lun-du-ma-bstan-Kahilus-kyi las-la-sogs-paḥo, Thereafter, having directed his mind upon those elements which are to be accepted, he takes into consideration (41 the m in dane elements, the groups constituting the personality of the ordinary worldly being and (5) the transcendental 1 panca upucluna mandhüks are here synonymous with prthagjuna ag apposed to ärya.

·96 ANALYSIS OF a re elements, as the 4 Degrees of Trance, etc. which are included in the Path of the Saint. [Abhis. alokā, MS. 60a. 4-7.] ततः पुनरुपादेयानादाय लौकिकमार्गसंगृहीताः पञ्चोपादानस्कन्धादयो लौकिकाः। सम्यगार्यमार्गेण संगृहीताश्चतुर्थ्यांनादयो लोकोत्तरा इति faraghai [Sphut. 21a. 4-6.] deņi ļog-tu de-dag-ñid-la ḥjig-rtenpa-la-sogs-pa rnam-pa-gñis-pchi dbye-ba-bzi-ñid-kyis lhagma-rnams-te grans-bzin-du byis-paḥi skye-bo thams-cad dan-ħbrel pahi phun-po Ina dan hphags-paņi skye-bo thams-cai-gis bodus-pahi bsam-gtan bởi Thereafter he examines- (6) the mundane elements, such as the 5 groups constituting the ordinary individual etc. which influenced by de filing agencies, and do not represent the antidote against the conception of the Ego, and (7) the elements which are not influenced by defiling agencies, such as the 4 methods of intense mindfulness etc. which are which are the antidotes against the conception of the Ego. These 2 categories are examined as the points to be shunned and accepted respectively.- [Abhis. alokā, MS. 60a. 7-11.) तत्रात्मग्रहाप्रतिपज्ञत्वेन लौकिकाः पञ्चोपादानस्कन्धादयः सास्त्रवाः । लोकोत्तरा आत्मदर्शनप्रतिपक्षवेन *7774721aigaisaisar ara हेयोपादेयतया निरूपयति। (Sphut 21a. 6.] bdag-tu ita-baħi gñen-tc-ma-yinbahi ñe-bar-len pahi phun-bo loa dan de-la ita-bahi gặenpo dran-pa-ne-bar-gzag-pa bãi. Thereupon, having adopted the undefiled elements (as the object of h's meditation, the Bodhisattva) contemplates them as being of 2 categories : (8) the active elements, relaiing to the Empirical World, those which are included in the World of Carnal Desire and the other spheres of existence and depend on causes and conditions, as the (37) characteristic features of Enlightenment, and-- (9) the immutable elements relating to the Ultimate Reality, which are not dependent on causes and are not included in the 3 Spheres of Existence, as the Monistic Absolute in its different aspects.- [Abhis, alokā, MS, 11-14.] ततोऽनास्रवानादाय हेतुप्रत्ययाधीनकामादिधातुसंगृहीता योधिपक्षादयः ·THE ABHISAMAYALAMKARA 97 in the सांस्कृताः संवृत्या। कारणानपक्षास्त्रिधातुतयापर्यापन्नतथतादयोऽसंस्कृताः परमार्थत इति द्विधा ध्यायति । [Sphuţ. 2la. 6-b. 1.] rgyu dan rkyen-la rag-las-pa hacd-pahi khams-la-scgs-pa dun. rgyu-la mi-ltos-pa debin-nid. Thereafter he meditates over the immutable elements which are likewise classified into 2 groups, viz.- (10) the elements which are peculiar to all the Saints, those which manifesi themselves in the spiritual streams of all the different saintly individuals, and (11) The elements which manifest themselves only spiritual sir e a ni Supreme Buddha, as the 10 Powers, etc. Thus in accordance with the process of cognition, all the elements of existence are made the object of meditation. In such a manner we have the object (or the sphere of action of the Bodhisattva) demonstrated in 11 varieties. (Abhis, ālokai, MS. 60a. 14-b. 4.) ततोऽसंस्कृतप्रभाविताः रावार्यजनसंतानप्रभवचतुर्थ्यांनादयः साधारणा धर्माः। सम्यकसंबुन्दरतानोदयधर्मदशबलादयोऽसाधारणा धर्मा इति द्विधा भावति । इत्येवमधिगमानुक्रमेण सर्वधर्मा मायोपमतया यथा- वदियन्त एवालम्ब्यन्त इत्यालम्बनकादविधं जयम् ॥ (Sphut. lib. 1.2.1 hphags-pahi skye-bo thams-cadkui gyud-la hhyun-bahi bsam-gtan bãi dan yan-dag-parrdzogs-rahi sans-sgyas-kyi gyud-la hbyur-baħi chos-can stobs bolste'. diu-la-bu-la-sogs-pahi chos thams-cad ji- Ita-ba-bain-cu rlogs-puhi rim-gyis amigs-pas-no dmigs-pa rnam-a bcu scig-go.' 1 in the Pune. the passage referring to ālambana begins 1, 176b. Rob.hbogey kwan chen chos thams-cad-la chags-pa med-pa yan-du-pa-nidi-la balab farbyaho. The same in Ast. 18. 6, 7,- मधमाnife मुमन मोमिची #F#71547917 fora! -0 Subhiti, alie Bxellesativa, the Malisattva, becomes trained in the contemplation of 11 tl in meinents of existence without clinging to the copertinn af hirir rrility..-Aft:r that comes an enumeration of the element as the thirrt of the Bodhisattva's activity as follows (1773. 2-4): beam-ldan ulasku s blah-stal-fa. Rab-huyor chos-thams. cad combya lini (narra dharma ili) dge-ba (kusaläh) dan. mi-dgeba ( akujalih) den lun duo-bostan.pa ( avyäkrtā”) dan hjig-rtenma ( laukikalty dari lajeisten-las-hdos-pa (lokotlarāh) dar, za{t: pa-dar-bcas-pa (-sexracüh) dan. 228-po-med-pc (anāsravāh) dan.

·98 ANALYSIS OF 3. Refutation of the Opinion of the Vijñāna vadins. There are some (the Vijñānavādins) who consider the object of the Bodhisattva's meditation to be the Absolute which at all times represents the perfectly pure monistic spiritual principle. But, in such a case, how can we speak of an attainment of higher and still higher degrees of purification if this purity is natural, beginningless and everlasting - It may be said that the purity is here similar to that of the element of water, of gold and of space.-- But if so there will be a conıradiction. (The Vijñānavādin) maintains the purity of the knowledge cognizing the Absolute Truth (which is identical with the latter like one particle of water uniting with another). At the same time he maintains the reality of the antidotes (against the pcinis to be shunned) and consequently, of the latter as well. And, as the imputation in regard to the points to be shunned and their antidotes will not be removed, hdus-byas (= samskrtah) dan. hdus-ma-byas (= asamskrtah) dan khana-ma-tho-ba-dan-bcas-pa (=sīvadyāḥ) dan. kha-na-ma-tho-ba med-pa (=anavadyāḥ) dan. thun-mon-ba (sādhāranāh) dan. thun-mon-ma. yin-pa (= asādhārană) ste.-This is followed by a detailed indication of each of the categories of elements just mentioned. The whole passage ends 179b. 8-180a. 1.-de-la byar-cher ser-phyin-la spycd-pas ran-gi-mtshan-nid-kyis ston-pahi chos thems-cad-la rtog-pa-med. pas chags-sar mi-byaḥo. chos thams-cad gñis-su-med-paħi tshul-gyis rtog-pa-med cir rnam-par-rtos-pa med-pahi phyir chos-thams-cad khon-du-chud-par-byaho --The Badlysaltva, the Mahāsattva, who acts in the field of the Climax of Wisdon can have no constructive thought in regard of any of the lements of existence which are all of them devoid of a real (separate) essence. Owing to the cognition of the unique monistic essence of the elements the re be no constructive thought. In uch a manner all the elements are cognized. 1 As independent (n-t relative) separate reality. The Yogācāras consider the Ultimate aspect (parin spanna-laksanayons-su-grub-paņi mtsiran-ñid) i.e. the Absolute to be such a reality, which can be established in 2 without its relation to anything else. The Madhyamikas deny the thing in itself: acc. to them the Absolute is itself relative (established by its relation to the Empirical Reality etc) Acc, to the Madhyamikas' there are no independent realities whatever; all are non-substantial, i.e. relative. Cf. Nagirjuna's Lokātita-stava, sloka 22.-yah pratitya-samutpadah Sunyata saiva te matā/ bhāvah svataniro nāsliti simha-nādas tavä tulah (For this reference I am indebted to Prof. M. Tubiansky). 2 Just as water becomes purified from dust, gold from sand, etc. The quotation (19471 ) is from the Madhyānta-vibhanga. at ·THE ABHISAMAYALAMKARA 99 1 .. a one must make the undesirable conclusion that the purity is incomplete. If you say : We read in the Sūtra : 0 Subhūti, the unreality of the Omniscience of the Buddha is the object of meditation.--(If so), of what kind is the true ultimate object?-Now, (no persistent separate) reality can be admitted from the point of view of Logic; we have therefore to speak (of the object as) of an unreality which is admitted from the correct empirical standpoinë (as a conveniional existence). Through the gradual cognition of the illusionary character of this (seeming ieality) which like veil covers the true (monistic) nature of the Absolute, the perfect purification is attained. Thus we have the original (Absolute) Essence as predominating in the (fundamental) element of the Lineage, and the transformations of this essence as predominating in the object of meditation. But in these two cases, neither of both (the Element of the Lineage and the object as different items from the conventional standpoint) can be denied. The difference between the former and the latter consists in the different characteristics (which are given to them). [Athis. aloka, MS. 60b. 10-61a. 7.] ये तु धर्मधातुमेव सदा विशुद्धमद्वयं ज्ञानमालम्बनं मन्यन्ते सदाविशुद्ध- त्वात्। : उत्तरोत्तरविशुद्धिविशेषगमनं कमिति वक्तव्यम् । अब्धातु- कनकाकाशशुद्धिवच्छद्धिरिप्यते। इति चेत् । एवं तर्हि शुद्धं तात्त्विक- ज्ञानमिति प्रतिपक्षाभिनिवेशादाक्षिप्तविपक्षाभिनिवेशः। अतो विपक्ष- प्रतिपन्न विकल्पग्रहाणाभावात्प्रादेशिकशुद्धिप्रसङ्गः। भवत्पते। सर्वाकारज्ञतायाः मुभूतेऽभाव पालम्बनम् । इत्यालम्बननिष्ठा कथमितिचेददोपः। यतो न्यायानुयायी भावो नास्तीत्यभावस्तथ्यसंवृतिरुच्यते। तस्याश्च मायोपम- त्वप्रतीतरेव शुद्धिः। एवं च कृत्वा प्रकृतिप्रधानं गोत्रं "विकृतिप्रधानमा- लम्बनम् । उभयं तूभयत्राप्रतिषिद्धमित्याधारालम्बनयोर्लक्षणभेदः ॥ There are no limits that could include all the elements which form the object of the Mahāyānistic Activity. (Don. 6a, 4-5) theg-chen sgrub-paņi dmigs-paủi chos thame-cad-la khyab-pahi sa-mtshams med. an I If the perfectly pure monistic principle is regarded as independent separate reality, it is impossible to admit the existence of points to be shunned that could be removed from it. Acc. to the Madhyamikas, if tliere could exist an independent separate reality, it would have to be everlasting and unchangeable. 2 Tib. version-.-cf. Appendix. 3 Corr. acc. to Rnam-biad. The Ms. has here also प्रतति- 8 ·100 ANALYSIS OF The Aim of the Mahayanistic Activity. प्रतिपत्तरुद्देशः =theg-chen sgrub-paủi ched-du-bya-ba. Kār. I. 42.-(5). [1. Definition acc. to Don. 2. The 3 varieties of uddesa, Concordance with the Pañc, and Ast. 3. Explanation of Skabs. etc. 4. Limits.] 1. Definition: The ultimate goal which the Bodhisattva is to attain by his activity.- (Don. 6a. 6.] byan-sems sgrub-pa hjug-pahi thobbya mthar-thug. 2. Varieties: (1) The greatness of incellectual power which makes makes one superior to all living beings.-सर्वसत्त्वाग्रताचित्तमहत्व = sems-can kun-gyi mchog -ñid-kyi sems chen-po-ñid. [Pañc. I. 180a. 3.-ciņi slad-du byan-chub-semsdpaḥ sems-dpaḥ chen-po kes-bgyi. The same in Ast. 18. 11. केन कारणेन भगवन् बोधिसत्त्वो महासत्त्व इन्युच्यत --For what reason, O Lord, the Bodhisattva is called the Mahasattva, the Great Being ?-The answer follows: Pañc. I. 180a. 4.-bcom-ldan-hdas-kyis bkah-stsal-pa. Rab-hbyor sems-can-gyi phun-po chen-po res-paủi phul-byed-parhgyur-bas, dehi-phyir byan-chub-sems-dpch-la sens-dpahchen-po zes-byaho.--Ast. 18. 12, 13. TITATE महतः सत्त्वराशेर्महतः सत्त्वनिकायस्याग्रतां कारयिष्यतीति तनाथन बोधिसत्त्वो महासत्त्व इत्युच्यते।- The Lord said : He attains the state of predominance over a great multitude of living beings. In this sense the Bodhisattva is called "the Mahāsattva, Great Being":-) (2) The greatness in the removal (of the Obscurations). THE = spon-ba-chen-po-nid. [Pañc. I. 182b. 4.-yons-su-mya-nan-las mi-hdah-bar Ita-ba rab-tu-span-bahi slad-du- chos ston-par-bgyid. Ast., 19. 4 5.1 एतासामेवमाद्यानां दृष्टीनां प्रहाणाय धर्म देशयिष्यतीति तेनार्थेन बोधिसत्त्वो महासत्त्व इत्युच्यते।- Without passing away into Nirvāna he will teach the Doctrine conducive to the removal of the erroneous philoche w 1 This is preceded by an indication of the different erroneous views (drsti).

·THE ABHISAMAYALAMKĀRA 101 sophical views. For this reason the Bodhisattva is called "the Mahāsattva," the Great Being.-] (3) The greatness in the process of cognition.- अधिगममहत्त्वं rtogs-pa chen-po. [Pañc. I. 183a. 6.-byan-chub-kyi sems. mi-mñampa dan-mñam-pahi sems. ñan-thos dan ran-sans-rgyas thams-cad dan thun-mon-ba ma-lags-paḥi sems.-Așt., 19. 8-11. यदपि तद् भगवन् बोधिचित्तं सर्वज्ञताचित्तमसाधारणं सर्वश्रावक- प्रत्येकबुद्धः। -The mind (of the Bodhisattva) striving after Enlightenment is the mind directed towards the attainment of Omniscience; it is the incomparable mind which has nothing in common with that of the Srāvakas and the Pratyekabuddhas.') The first of these is synonymous with the special Omniscience of the Buddha, the cognition of all the absolute and empirical aspects of existence; the second is the removal of the Obscuration of Ignorance, and the third includes the Buddha's Mental Effort, his Commiseration, altruistic thoughts, and Love. 3. [Skabs. I. 252b. 4-5.] ji-lta ji-sñed rtogs-paủi rnammkhyen de dan-po dan ses-sgrib spans-pa de gñis-pa dan. sans-rgyas-kyi sems-bskyed sñin-rje lhag-bsam byamssogs rnams rtogs-pa chen-po yin. In such a form the threefold aim of the Bodhisattva's Activity is indicated. This aim is similar to that of a king who wishes to conquer in battle. (Such a king) has to annihilate all the hostile forces,' to take possession of all the ground that is to be gained, and to attain a predominant position with regard to all (the other kings). (Abhis. alokā, MS. 63a. 9-10.) तदेवमजितजयोद्देशसाधम्र्येण त्रिविधः प्रतिपत्त्युद्देशो बोधिसत्त्वस्य निर्दिष्टो वेदितव्यः। [Rnam-bśad. 116b. 2.) rgyal-po gyul-du hjug-pa dan-chos-mtshuns-par mi-mthun-phyogs ma-lus-pa spanspa dan. thob-bya ma-lus-pa thob-pa dan, ran-ñid kun-gyi acc. | For the detailed explanation of this passage to the Abhis. aloka-cf. Appendix. 2 sarva-akāra-jñatā. 3 jñeya-āvarana. 4 Corresponds to prahāņa-mahattua. others corresp. adhigara-mahattua and sarva-settva-agratā-citta-mahattva pectiv: 'y to res- ·502 ANALYSIS OF mchog-ñid-du byed-poủi ched-du-bya-ba gsum-gyi don yin-no. 4. Limits: (The 3 ultimate aims) are confined exclusively to the Stage of the Buddha." [Don. 6b. 1.] sa-mtshams sans-rgyas-kyi sa khonar you. 1 This seems contradictory to the passages of the Sūtras quoted above where the individual spoken of is the Bodhisattva (and not the Buddha). We have to understand them in the sense of ; "the Bodhisattva when he has become a Buddha."

·THE ABHISAMAYALAMKĀRA 103 on The Mahāyānistic Activity HETagfagfa:=theg-chen-sgrub-pa. [1. Genera! definition. 2 Concordance with the first seven subjects of Prajñā-pāramitā. 3. The four varieties of pratipatti, their definitions, etc.] 1-2. Definition: The action which, the basis of the Mental Effori of the Mahāyānist Saint, is directed towards the attainment of Supreme Enlightenment and pursues a twofold aimn.' [Don. 6b. 1.] theg-chen semis-bskyed-pa-la brtennas bla-med byan-chub-kyi ched-du don gñis sgrub-pahi bya-bo de theg-chen sgrub-pahi mtshan-ñid. After the indication of the ultimate goal (of the Bodhisattva), it is spoken of the activity for the attainment of this goal. (This activity) is the action which, as gards the 3 kinds of Omniscience (as they are demons- Trated in the first 3 adhikāras) as the object (of study, analysis and meditation), has for its basis all the virtuous elements in general. Being viewed in the aspect of each of the 4 Methods of Realization beginning with the intuition of all the aspects (of the 3 kinds of Omniscience), it is the action which is based upon the 6 Transcendental Virtues. re- 1 I.e. the wcal of oneself and of other living beings (svārtha and parărtha). Sic. acc. to Sūtrālamkāra, V. I.-mahārtha-sampādarakrtya-kärikā (pratipattih). 2 This refers to the order in which the Activity of the Bodhisattva is demonstrated in the Prajšā-pāramitā-sūtras and is to be understood as follows:- The 3 kinds of Omniscience are spoken of in the Prajñā-piramitā, in the parts which correspond to the first 3 Adhikāras of the Abhisamayālamkāra (and in the latter itself) as the object of action (pravrtti-visaya: hjug-pahi yul). In the said 3 Adhikaras the process of realization of the 3 kinds of Omniscience, taken separately is exposed as being founded upon all the virtuous elements in general. Among these the 6 Transcendental Virtues are not especially pointed to (with the exception of the passage summarised in Kār. I. 43..on the Action of the Outfit). In the following + Adhikaras, the same process of intuition or the activity of the Bodhisattva is demonstrated as the action which with respect to each of the 4 Methods of Roalization (catvārah prayogāḥ=sbyor.ba bai). is founded upon the 6 Transcendental Virtues. The latter are especially indicated in Chapter IV. Kär 7....dana-tilādi-caryayā; in Chapter V. Kár. 22.mekaikasyaiva dānädau, in Chapter VI. Kir. 1.--dancna prajñaya yavat; in Chapter VII. Kār 1.-ckaksenõuabodho' yam jñeyo dūnādinā muneh. (Rnam-báad. 118b. 3-119a 3.). "Founded upon the 6 Transcendental Virtues" means "to be ·ANALYSIS OF [Abhis. alokā, MS. 63a, 16-14.) उद्देशानन्तरमिदानों तनिष्पत्तये प्रतिपत्तिर्वक्तव्या। सा च त्रिसर्वज्ञता- विषये सामान्येन शुक्लधर्माधिष्टाना। स्वीकाराभिसंबोधादौ चतुर्विधऽभि- समये प्रत्यभिसमयं पटपारमिताधिष्टाना च क्रिया प्रतिपत्तिः । [Sphut. 21b. 6-22a. 2.] thams-cad-mkhyen-pa-nid gsum-gyi yul-la spyir dge-baḥi chcs-kyi rten-can dan rnam. pa-kun mncn-par-rdzogs-par-rtogs-pa-la-sogs-pa mnonpar-togs-pa re-re zin pha-rol-tu-phyin-pa drug-gi rten-cangyi bya-ba-ni sgrub-pa-ste. 3. Varieties: (1) The Action of the Outfit, characterized by the the greatness of (the Bodhisattva's) resolve fagfa:=go-chahi sgrub-pa.' bsam-pa rgya-che-ba. (2) The Action of the Access, characa over brought to accomplishment by means of them" (Gser. I. 268b. 6.). Accordingly, the activity of the Bodhisattva, viewed in the aspect of the first Method of Realization (sarva-ākāra-abhisambodha) is represented as the practice of the 6 virtues with effort. At the culminating moments of the Path (mūrdha-abhisamaya) the action of the Bodhisattva is practice of meditation the 6 Virtues without effort in a quiescent form. In the progressive Process of Illumination (anupūrva-abhisamaya). the 6 Virtues are contemplated in a gradual order, in connection with the other virtuous elements. This is done in order to bring the said Virtues to the highest point of perfectirin and power. Finally, the activity at the time of the ultimate momentary intuition is the yoga of him who has come to the full cognition through the practice of the 6 Virtues, each of them taken separately. As regards the Cosmical Body it represunts the final result; at the time when it is fully realized the "Activity i.e. the Path is considered to have taken an end. Therefore, the Activity (pratipatti) does not represent the subject matter of the 8th Adhikāra (Gser. I. 268a. 6-b. 1). So far as regards the order of exposition of pratipatti in the Prajñā-pāramitā-sūtras and in the Abhisamayālamkāra. It belongs to one of those exceedingly complicated schemes which characterize our work and must be put in connection with the system of the 4 Methods of Realization. (Cf. above and "The Doctrine of Prajñāpāramitā etc.," p. 68-72). The varieties of the Mahāyānistic Activity, as we shall see presently, are 4 in number. The first of them, viz, the Action of the Outht (samnāha-pratipatti) is the most general form, being another synonym of the Mahāyānistic Path as a whole.--Ibid. p. 73. 1 Abridged go-sgrub. This is the usual abbreviation in the Tibetan manuals.

·THE ABHISAMAYALAMKARA 105 асс. terized by the greatness in the (meditative) practice. Frag fagfa: = ḥjug-pași sgrub-pa.. sbyer-ba rgya-che-ba. (3) The Action of Accumulation, characterized by the greatness of the Accumulations of Viriue and Transcendental Wisdom. भारप्रतिपत्तिा- tshcgs-kui sgrub-pa," tshogs-gñis rgya-che-ba. 4 The Action of the Issue, which inevitably brings about the attainment of Omniscience. fazivafaqf: =nes-hbyun sgrub-pa. rnam-mkhyen gdon-mi-zabar hbyin-par-byed-pa. The Limits of the 4 Actions to Asanga. The initial degrees of) the Action of the Outfit and that of the Access, the essence of which, in a direct and indirect form, consists in Training,' are included in the Stages of Accumulating Merit' and those of Action in Faith," respectively. The Action of Accumulation beginning with (the Accumulation of) Charity and ending with that of Memory, is included in the highest sub-division of the Degree of Highest Mundane Virtues, which represents the most actual, essential part of the Path of Training. The Action of Accumulation which refers to the Stage of Joy, the first (of the 10 Stages of the Bodhisattva) represents the Path of Illumination. The Action of Accumulation which, by its essence, represents (the process of intuition on) the second Stage and the rest, refers to the Path of Concentrated Contemplation. The Action of Accumulation which consists in the realization of) the antidotes, relates to both the Paths (i.e. that of Illumination and of Concentrated Contemplation). Finally, the Action of the Issue has for its basis the Path of Concent- 1 Abridged : hjug-sgrub. 2 Abridged: tshogs-sgrub. 3 Here we have the initial limits" (ma-mthah), i.e. the Degrees of the Path where this or that action is considered to have its beginning. 4 l.e. in the training for the attainment of the position of a Saint. Cf. above, under citta-utpādamprathama-pramudita-bhūmi. pravesa-prayoga-mārga. 5 l.e. the Path of Accumulating Merit (sambhāra-märga=tshogs. lam). Cf. "The Doctrine of Prajñā-pāramitā etc.", p. 33. sqq. 6 adhimukti-carya-bhumi=mos-pas spyod-paḥi sa is a synonym of the Path of Training. Cf. above and “Doctrine of Pr. pār.," p 37, ·106 ANALYSIS OF trated Contemplation (or that part of it which is included in the 3 last Stages of the Bodhisattva). This is the pcint of view of the Saint Asanga. [Abhis. aloka, MS. 63b.5--64a. 1.]" तत्र संनाहप्रस्थानप्रतिरत्ती यथासंख्यं पारंपर्येण साक्षात्प्रयोगस्वभाव खंभाराधिमुक्तिचर्याभूमिसंगृहीते। संभारप्रतिपत्तिर्दयामारभ्य धारणी- पर्यन्तेन साक्षात्प्रयोगमार्गस्वभावाधिमात्रामधर्मसंगृहीता। प्रथमप्रमुदिता- भूमिस्वभावा संभारप्रतिपत्तिदर्शनमागात्मिका। द्वितीयादिभूमिस्वरूपा भावनामार्गस्वभावा। प्रतिपक्षात्मिका च संभारप्रतिपत्तिरुभयमार्गगाचरा । निर्याणप्रतिपत्तिावनामार्गाधिष्ठाना। इत्यासिङ्गः। As regards the intuition of the Cosmical Body, the Activity of the Bodhisattva is not associated with it, since this last intuition is the ultimate result, where there is no action anymore. (Abhis. alokā, Ms. 63b. 4-5. न धर्मकायाभिसमये फलत्वेन तत्र क्रियासंभवात । [Tg. MDO. VI. 63a. 1] chos-kyi-skuḥi mnon-parrlogs-pa-la ni ma-yin-te ḥbras-bu-ñid-yin-pas de-la bya-ha yod mi-srid-do. | Rnam-bsad, 120a. 5.-dag-ra sa-gsum-gyi sgrub-pa hbyur-sgrub-par.........dag-pa sa gsurm, "the 3 pure Stages' are the last 3 Stages of the Bodhisattva. Cf. "Doctrine of Pr. pār.", p. 57. 2 For the Tib. version cf. Appendix. Cf. also *Doctrine of Pr. par.". p. 87, ncte 3. 3 Tib. text of the Abhis. aloka. , .