ABHISAMAYALAMKARA

214 ANALYSIS OF
[Sphut. 3!b. 4-6.] nan-thos-kyi lam-gyi mjug-thogssu
rahs-sahs-rgyas-fyyi lam brjod-par rigs mod-kyi, nantho$~tnams4as
de-dag ji-ltar khyad-par-du-hphags-na gahgis-na
de-dtxg-gi lam gzan-yin snam-pahi dogs-pa bsu-bar
re-zig fyhyad-zugs-pa-nid-dti sgrub-pa.
(These points of superiority are as follows):—
I. The ^ravakas depend on the
instructions of others for the attainment
of the form of Enlightenment that is accessible to thern.—
So we have it in Scripture.—T he Pratyekab
u d d h a s in their turn, owing to the efficiency of their
learning acquired in previous states of existence, attain
their form of Enlightenment without depending
on the instructions of others. Therefore
the precepts of the Buddha and others are 1 unnecessary
for them. 1
[Abhis. aloka, MS. 107b. 14-lO8a. 1.]
THE ABHISAMAYALAMKARA 215
the hearers come to know the character of the 1 knowledge
that is possessed by those who teach. 1 The Pratyekabuddhas
in their turn, through the removal of one side
of the Obscuration of Ignorance, viz. of the imputation
in regard of the objective elements, obtain the (supernatural)
power of teaching the Doctrine without uttering
words. By means of this, through the force of the
transcendental knowledge which they have acquired
themselves etc., they induce others to the teo virtues.
Therefore, their knowledge, as it is not to be conceived
by others through verbal communication 2 is of an exceedingly
profound nature.
[Abhis. aloka, MS. 108b. 1-7.]
[Sphut. 32a. \-3.} luh-las nati-thos-rnamsni gzan-gyis
bstan-pa-la Itos-nas rah-gi byan-chub rtogs-par-hgyur-la.
gzan-dag-i^yah bryod-pa dart-bcas-pahi chos bstan-pas dge~
ba-la hjug-pm-byed-do zed-hbyun-ho. ran-$an-rgyas-rnamsni.
short thospa~la~sogs~pa mnon-par-hdus-byas-pas gzangyis
bstan~pa4a mi-ltos-par bdag-hid-kyis rah-gi byahchub
mnon-par-rtogs-par-hgyur-te. dehi-phyir de-dag-la
sans rgyas-la-sogs-pas bsian mi-dgos^-so. zes-bya-ba-ni
fyhyad-zugs-pa-nid gcig yin-no. 2
2. The ^ravakas conduce others to the practice of
virtue by teaching the Doctrine that is communicated by
words. Accordingly, by means of the words uttered,
1 At the time of the termination of the Path. Cf. "Doctrine
of Pr.-pir.", pp. 59, 60.
2 Paiic. II. 98a. 2 sqq= Ast 38. 7-10.—
The words of Subhuti are not cognized, being unnecessary fcr the
Pratyekabuddhas. (Abhis. aloka. I08a. 2.).
[Tg. MDO. VI. flOb. 8—Ilia, 3] nan-thos-rnams ni
tshig-iu-smra-ba dan-bcas-pahi chos ston-pas gzan-dag
dge-ba-la hjug-par-byed-pa yin-pas nanr-pa-po-rnams-kyis
sgras-brjod-pahi sgo-nas hchad-pa-pohi rtsal rtogs-parbyed-pa
yin-na. rah-sahs-rgyasirnams-ni ses^byah,i sgribpahi
phycgs-gcig gzun-bahi rnam-par-rtog-pa spans-pas rangis
hthob-pahi ye-ses-la-sogs-pahi mthus sgrar brjod-pamed-par
chos-ston-pas gzan-dag dge-ba bcu-la hjag parbyed-do.
dehi-phyir de-dag-gi ye-ses gzan-gyis mi-rtogspa-nid-kyis
zab-pas k.hyad-£ugs-pa gws-pa-yin-no. 4
THE TEACHING OF THE DOCTRINE WITHOUT WORDS,
Kar. II. 7.
Now, how can there be a teaching of the Doctrine
without words—(This is to be explained as follows): —
1 The words of those who teach represent the logical reason
in the form of an effect (hjarya linga = hbras~buhi riags, Cf. Buddh.
Logic, Vol. II., p. 67.J, from which the cause (i.e. their knowledge)
is conjectured.
2 I.e. the Karya-linga just mentioned does not exist.
3 Sic. ace. to Tib. MS.
Sic.
4 Pane. II. 99a. 3-4.—kye-rna hphags-pa rab-kbyor hdi ni ses
rab-kytpha-rol-ta-phyin-pa gsal-bar-byed-kyon zab-pa-bas hyan sesiu~zab~pa
ston.—O Saint Subhuti, although this Climax of Wisdom
is elucidated, ii is shown as being the most profound of
the profound (forms of know^dge).—