ABHISAMAYALAMKARA

194 ANALYSIS OF THE AEIHISAMAYALAMKAR^ 195
Path, the Sutras teach us) that in connexion with this kind
of Omniscience, all the different Paths are 1 to be brought
to full accomplishment. Accordingly, after having demonstrated
first
2. the Path of the ^ravakas and
3. that of the P'raty ekabudd'has (as
they are to be cognized by the Bodhisattva), the Lord
has spoken.of ,
4. the exclusively meritorious
Path of Illumination of the Bod h i-
s attv a s endowed with virtuous properties relating to
this world and the super-world as well.
After that comes the description of the Path of
Concentrated Contemplation. Here we
have first of all the indication of
5. the functions (of this Path). These are
indicated at the beginning, because the converts are to
be invited to action by something which is communicated
by few words and refers to the result (that is to
be attained). 1
Thereafter we have thePath of Concentrated
Contemplation (itself). The latter
appears in two aspects, viz. as title Path which is influenced
2 (by worldly elements) and that which is completely
free from such influence. 3
The first aspect is, in its turn, of three kinds, viz. the
Path of Concentrated Contemplation; as characterized by
(a) faith, (b) the convergence of the roots of virtue 1 into
component parts of Supreme Enlightenment, and (c) the
feeling of delight. Among these three 1 forms—
6. the mental activity characterized
by f a i t h is spoken of first, since it is that
which produces virtue, the latter issuing from it like a
lump of gold that is extracted from a mine. 4
Then, in order to arouse the zeal of the Bodhisattva
whose meditation is thus characterized by faith, the
Buddhas etc. 5 sing the praise of this his faith.
* Accordingly
1 phala-nitnnaivena = hbras-bu-io gzol-ba-nid-i^yis.
2 sasrava = zag bcas. Cf. "Doctrine of Pr.-par.", p. 43.
3 ana$rava = zag-med. Ibid.
4 kancana-pindctm iva dhatavyah = hbyin-1ihunnas gser-gyi garbu
I tar.
5 And the Bodhisattvas who have attained higher degrees of
perfection.
• • / A C .'-i P / a /- 8 ,^ eul Ogy» and glprifica-
-if L- L
h which have the
'
character of higher and
still higher expressions of delight are mentioned next.
.Thereafter, (the Bodhisattva) applies all this virtue
to/ (the realization of) Supreme Enlightenment, just as a
jeweller (uses diverse precious articles to form) an
ornament. Accordingly, we have—
8. the mental activity (of the Bodhisattva) which
brings about the convergence (of the roots of
virtue into component parts of Supreme Enlightenment).
It is followed by—
9. the indication of the mental activity characterized
by the feeling of d e H g h t (which the Bodhisattva
experiences, as he sees that) his own virtuous acts
become equal (in their efficiency) to those of the other
(Bodhisattvas).
Thereupon we have the Path of Concent
rated Contemplation which is uninfluenced
(by the worldly elements). It appears
in two aspects, viz. as the (highest form of) training and
as the attainment of complete purification.
10. The first of these which has the character of t h e
highest achievement having been mentioned,
we have (last of all) the indication of—
11. (the Path of Concentrated Contemplation) which
has the character of complete and absolute
purificatio n.—
This is the Omniscience in regard of the Path
peculiar to the Bodhisattvas. It is discussed (in the
Astasdhasrikd) beginning with the second chapter and
ending with the following passage of the eighth
chapter: 1 —'That, O Lord, which represents the intuition
of this Bodhisattva and Mahasattva is his Climax of
Wisdom/* The Lord said:—(So it is), O Subhuti, owing
to the absolute purity (of this intuition).—
1 Asia., p. 189. 15, 16.
*r#*nr:
ITT^B^JRRT