ABHISAMAYALAMKARA

212 ANALYSIS OF THE ABHISAMAYALAMKARA 213
A'
the elements) by an absolutely reliable person 1 (the
Buddha). In order to come to the cognition of the
Degree of Highest Mundane Virtues
by means of this meditation, one must first of all concentrate
one's mind upon the fact that it is impossible
to insist upon the reality of the ten Stages of the Bodhisattva
in the sense of their representing the Result of
Entering the Stream, the position of a candidate for it,
and so on. (This is demonstrated in the Sutras) in
details, \
[Abhis. aloka, MS. 107a. 12b. 1.] WITfl c 4PT^Ff
*FFTT
t#ft*i f&t %m wfatfb&m. 1 (w. 4c, d, 5.)
[Tg. MDO. VI. 10%. 3-6.] gah-gi-phyir de-bzingsegs-pqs
byah-chub mnon-par-rdzagsrpar-sans-rgyasnas
de-kho-na-fiid-du-na chos gah mi-dmigs-pa dehi-phyir
dnos-po hdi-dag sgyu-mahi mh-bzin kho-na snan-ba-yin
no zes tshad-mar-gyur-pahi skyes-bus ma-gzigs-pahi gtontshigs~kyis
hthad-pahi mi-dmigs-pa-bsgom-pas rgyas-par
rgyun-du-zugs-pahi hbras-bu dan. zugs-pa-la-sogs-pas sa
bcu-la mhon-par-zen-pahi tshul-gyis gnas-par-mi-byaho
zes de4tar~bsgom~par~byaho . 3
1 pramana~purusm=tshad-mahi skyesbu.
2 korana had here the meaning of logical argument." This
is confirmed by the Tib, which gives the equivalent gtan-tshigs
which usually corresponds to hetu in the sense of a logical argument
or reason. Gf. my Index ad Nyayabindu and Tlka s.v. Parana and
hetu.
3 Pane. II. 93b. l-98a. 2.—^aii-ii-lta gzan-yan rgyun~du~£ugs~
pahi hbras bu hdus-ma-byas-pas gdags zes-bya-bur dmigs-pahi
tshuhgyis gnas-par mi-byaho .....ses-rab-kyi pha-rol~tu~phyin~pa-la
de-Har mi-dmigspahi tshul-gyis-gnas-par-byaho. bslab-par byaho =
Ast. 36. 5—38. 6. ~
III, The Omniscience in regard of the Path as the
Cognition of the Path of the Pratyekabuddhas. Sfc^f^T-
^FffFWft *TRTig"T =rah-rgyal~gyi~lam ses-pahi lam-ses.
Kar. II. 6-8. (13).
1. Definition and varieties ace. to Don. 2. The points oi
superiority of the Pratyekabuddha's Path. 3. The Teaching of the
Doctrine without words (asabda-dharma-desana). 4. The essential
character of the Pratyekabuddha's Path. 5. Limits.
Definition: The Path of the Mahayanist Saint
which agrees with the character of cognition, peculiar to
the Pratyekabuddhas and has for its aim the assistance
to those 1 converts who belong to the Pratyekabuddha
spiritual lineage. In its predominant part it represents
the immediate direct perception of the objective unreality
of the external world, its object being the twelve bases
of cognition 1 (which are intuited as being devoid of the
character of external objects).
[Don. 8b. 2.] gdul-bya rah-rgyaUgyi cheddu dmigspa
skyG-mched bqu-gnis-la dmigs-nas rnam-pa gzuh-bya
phyi-don-gyis dben-par mnon~sum-du rtogs-pahi cha-nas
bzag-pahi rah-rgyal-gyi rtogs-rigs-su-gnas~pahi hphagslam
de. rah-rgyal-gyi lam-ses-pahi lam-ses-kyi mtshanfiid.
Varieties : T h e P a t h s of I l l u m i n a t i o n ,
C o n c e n t r a t e d C o n t e m p l a t i o n , and t h e
U l t i m a t e .
[Ibid. 8b. 3.] dbye~na mthoh sgom mi-slob J lam
gsum yod.
THE POINTS OF SUPERIORITY OF THE PRATYEKA-
BUDHHA'S PATH DISTINGUISHING IT FROM THE PATH OF THE
^RAVAKA. Kar. II. 6.
After the Path of the £ravaka, the exposition of the
Path of the Pratyekabuddha is in its proper place.
There may here however arise the following question : —
In what respect are the Pratyekabuddhas superior to the
&ravakas, so that their Path must be regarded as a special
variety)—Accordingly, we have first a demonstration of
the points of superiority (of the Pratyekabuddha and his
cognition).—
[Abhis, aloka, MS, 107b. 3-6.]