ABHISAMAYALAMKARA

202 ANALYSIS OF
pahi theg-chen hphags-pahi don mnon-rtogs de. han-thoskjyi
lam ses-pahi lam-ses-kyi mtshan-hid.
Varieties : (a) , 16 forms, corresponding to the
aspects of the four Principles of the Saint, (b) with
regard to the Path—the Paths of Illumination, Concentrated
Contemplation and the Ultimate which all three
contain the elements of this aspect of the Omniscience
in re'gard of the Path.
[Ibid. 3a. 6.] dbye-na rnam-pahi sgo-nas bcu-drug
dan. lam-gyi sgo-nas rah-yin-gyi mthoh sgom mi~$lob~lam
gsum yod.
[The Version of the Abhis. aloka.J
Within the pale of the Omniscience in regard of
the Path, the Bodhisattva proceeds towards the final aim
of his Path, but does not fully realize it, having in view
the weal of the living beings who are adherents of other
Vehicles. And, by manifesting his skill in teaching
about the (various) Paths, and their factors the Bodhisattva
(himself) brings to full accomplishment all these
Paths. For this reason, the Path of the ^ravakas (as it
is cognized by the Bodhisattva) is spoken of here.—
[Abhis. aloka, MS. 97a. 9-12 1 %
[:] I
[Tg. MDO. VI. 97b. 5.-6.] gah-gi-phyir lam-ies-panid-kyi
shabs-su rah-gi lam-gyi mihar-thug-pa phyin-parbyas-nas
theg-pa gzan-gyis hdul-bahi sems-can-mamskyi
don-du mhon-du-ma-byas-par yah rgyu-dah-bcaspahi
lam ston-pa dan hdris-par-byas-pa-la m\has-pa yinpahi-phyir
byah-chuh-sems-dpah lam thams-cad rdzogspar-bya
dgos-pa dehi-phyir fianrihos-kyi lam,
(With regard to this Path we have the following
aspects relating to the four Principles of the Saint):—
A. The
Principle
a s p e c t s r e l a t i n g to the
of P h e n o m e n a l E x i s t e n c e .
These are :—
1. Evanescenc'e. (The phenomenal elements
are* evanescent), since they are endowed with the
quality of appearing and disappearing.
• 2. Uneas ines s. (Phenomenal Existence is
characterized by uneasiness), inasmuch as all the phenomenal
entities which are influenced by defiling agencies
represent something hostile.—As regards the Path of the
THE ABHISAMAYALAMKARA 203
Saint, this Path, though it is non-enduring, does not
represent something hostile, since' the Saints are free
from all defiling influence. Therefore we must not con
sider the Saintly Path to relate to the principle of
Phenomenal Existence.
3. Non-substantiality. (The phenome^
nal elements are non-substantial), being devoid oF the
E.go as (a substance,) other than themselves.
4. Quiescent 'character. (The phenomenal
elements), as regards their own essential nature,
do not constitute the Ego (as an, active principle, and are
therefore to be regarded as quiescent). 1
[Abhis, aloka, MS. 97b. 15-98a. 4.]
[Tg. MDO. VI. 98b. 2-5] de4a skye-ba dan hjigpahi
chos-nid-I^yis-na mi-rtag-parhid-do. zc£g-pa~dah*bcas~
pahi dhos-po-rnams-ni rjes-su-mi-mthun-pa-nid-lzyis-na
sdug~bsfial~ba~nid-do. de-ltar byas-na hphags-pahi lam
yah mi-rtag-pa yin mod~kyi. zag-pa-med-pce-hid-yin- i
pahi-phyir hphatgs-pa-rnamsAa mi-mthunt-pa-ma-yin-pas / /
hdi sdug-bshal-ba~nid~du thai-bar mi-hgyur-ro. bdag gzangyi
ston-pa-hid yinrpahi-phyir bdag-med-pa-hid do. rahmd~bdag-ma-yinzpa~nidrhyi
s n® zi-ba-nid-do 'zep-hygrhfrni
sdug-bshal-gyi bden-pahi mam-paho. 2
1 Rnam-Mad, 156b. 4.—mdohi dnos-zin-la. mam-pa phyi-ma
ghis mam granS'kyi mam-pas bstan-pas dehi Itar-na ston-pahi mtshanfiid
bdag-tned-pa dan. dehi mtshan-nid zi-bahi rnam-pazes-bsaddo.—According
to the Sutras, the two last aspects are spoken of
indirectly, in the form of synomyms (paryayena). Accordingly, the
asp set (usually known as that of) n'on-substantiality (sunya) is designated
here as **the absence of the Ego" or impersonality
(anatmata). The latter (which represents the fourth aspect, of
duhkha-sMya) is spoken of here as "the quiescent character"
(santata).
2 Pane. II. 83a. 7b 1.—Kaa-si-ka hdi-la byah-chen rnam-pathams-cad-mk!
yen-pa^md dan~ldan-pahi sems-bsfyyed pas. de midmigs-pahi
fshul-gyis gzugs-ni mi-riag-par yid-la-byaho. gzugs-ni
sdug-bsnal-ba dan bdag~med-pa dan zi-ba dan.........—-"O Kausika,
the B.M. in whom the mind directed towards the attainment of
Omniscience has become originated, must contemplate
matter as being evanescent without maintaining its