ABHISAMAYALAMKARA

224 ANALYSIS OF
[Ibid] dmigs~pa dan Idog-pas phye-na bzod-pa
btgyad dan ses-pa brgyad de bcu-drug.
The Sixteen Moments according to the Abhidharmasamwccaya
and the Abhis. dlokd.
After the Path of Illumination of the Pratyekabuddhas,
the Path of Illumination of the Bodhisattvas,
endowed with merits ordinary and supernatural (or:
relating to the present existence and future) is to be
spoken of.—In short this (Path of Illumination) is to be
known as the state of transic meditation which has for
its object the principle of Relativity, 1 is connected with
transcendental tanalysis and takes place directly after the
Degree of Highest Mundane Virtues.
As regards the varieties, this (very state of transic
meditation) consists of 'He Perseverance in
the Cognition of the Doctrine concerning
Phenomenal Existence/* "the
Resulting Cognition of the same
Doctrine/' "the Perseverance in the
Introspective Cognition regarding
the Principle of P h e n o m e n a 1 Exist
e n c e, *' and "the Resulting Introspective
Cognition of the same/* "In the
same manner we have it with respect of the Principles
of the Origin (of Phenomenal Existence), of .its Extinction,
and of the Path, (each taken separately). 2 —So we
have the 16 moments of consciousness constituting the
Path of Illumination.—"A moment of consciousness'*
in regard of the object cognized.—According to some 3
"the P 4 ath of Illumination is called so owing to the perception
of that which had not beeti perceived before and
consists of 15 moments. *'—
(Now, the essential character of the moments is as
follows) :—
1 Lit. the meditation characterized by the non-perception or
the negation (of the separate entities—anupalambha}. This negation
by means of direct intuition shows the transcendental
(lokottara) character of the Path of Illumination. It will be
interesting to compare here Gaudapada, Kar. IV. 88—avastb
anupalambham ca lokpttaram Hi smrtam/jnanarn jneyam ca vijneyam
sada buddhaih ( !) praktrtiiam.
2 I.e. we have : samudaye dharma-jnana~kanti, samudaye
dhartna-jnana, samudaye ''nvaya-jnana-ksanti, samudaye $ nt)ayajnana,
and so on,
3 This is the standpoint of the Abhidharmakosa, Kar. VI.
31a, b.
THE ABHISAMAYALAMKARA 225
Before, on the Path of Training, we had
the analysis of the Doctrine referring to the Principle of
Phenomenal Existence. 1 On the foundation of this
analysis there now arises a cognition free from all defiling
influence,—the direct intuition of the Principle of
Phenomenal Existence with regard to (the elements
constituting the meditator's) own personality. By means
of this cognition (the Bodhisattva) removes the defiling
forces which exe to be extirpated through the intuition
of the Principle of Phenomenal Existence. This (kind
of intuition) is called "the Perseverance in
the Cognition of the Doctrine concerning
Phenomenal Existence/*
After this "Perseverance** there is the knowledge which
possesses the direct notion of deliverance (from the
defiling forces). 2 This (knowledge) is called "the
resulting cognition, of the Doctrine
concerning Phenomenal E x i s t e in, c e. * *
After this resulting cognition we have another kind
of knowledge, which is likewise free from defiling
influence. It Is directed upon the Perseverance in the
cognition of the Doctrine concerning Phenomenal
Existence and the Resulting Cognition of the same. It
directly cognizes both of these, with respect to one's own
personality as being the cause of all saintly properties.
This knowledge is called "the Perseverance
in the introspective cognition, concerning
Phenomenal Existence.** (We
have moreover) the knowledge which ascertains this
"Perseverance. * This kind of knowledge is called
"the introspective cognition regarding
Phenomenal Existence.* In the
same manner the forms of Perseverance and Resulting
Cognition are toi be viewed with regard to the remaining
(three) Principles in the order given.—It will be correct to
admit the Path of Illumination as consisting of
16 moments. If we take the number of moments to be
15,—there will be no ascertainment of the Perseverance
in the introspective cognition concerning the 1 Principle
of the Path. 3 —There may be here an objection, viz. that
1 According to the Abhidharma-samuccaya from which Haribhadra
has borrowed the theory of the 16 moments, •dukkfiadharma
signifies **the teaching referring to the principle of
Phenomenal Existence (Abh. samuccaya, Aga edition, 67b. 4-5.—
sdug-bsnal-gyi bden-pahi dbah-du-byas-pahi chos-bstan-po-mams-so,
2 Cf. "Doctrine of Pr.-par." p. 22.
3 marge *nt)aya-jnana~ksanli.