ABHISAMAYALAMKARA

225 ANALYSIS OF
the resulting introspective cognition regarding the Principle
of the Path does not relate to the Path of Illumination,
since there is nothing left unperceived at that time. 1
But, if this i® so, the moments of Resulting Cognition
with respect to the other three Principles, those of
Phenomenal Existence etc., likewise will not represent the
Path of Illumination, inasmuch as there will be no
intuition of something not perceived before.—In such a
manner we shall have the Path of Illumination as
consisting (only) of 12 moments. But no such thing is to
be acknowledged.
Now, the Perseverance in, the cognition of the
Doctrine and the corresponding Resulting Cognition represent
the 1 intuition, of the objective part. The Perseverance
in the introspective cognition and this cognition
itself represent in their turn the intuition of the subjective
part. During all these varieties of Perseverance and
Resulting Cognition, the yogin abides in a state
characterised by the non-differentiation (of separate
entities).
[Abhis. aloka, MS. 116a. 2-117a. 2} ^ f
1 The Abhidharimikas, in accordance with Kar. VI. 31 of the
Kosa, consider that the Path of Illumination, in all its parts, must
be a perception of something not perceived before. They are accused
by Haribhadra of counting in ^uch a manner all the anvayajfiana
as not belonging to the Path of Illumination. This is not
founded, since theii theory of the moments is different. The
anvaya-jnana-iisaniayah and anvaya-jnanani are ace. to them not
introspective forms but refer to the higher Spheres of Existence.
Cf. "Doctrine of Pr.-par." p. 23.
2 Ast. 44. t.—Pane II. 125b. 7.
3 Ace. to Gser. II. 43a. 8., the source from which Haribhadra
has borrowed the theory of the 16 moments is the Abhidharma-
:#
f-
THE ABHISAMAYALAMKARA 227
f:#
sam^uccaya (slob-dpon hdis span-byahi grans-la sogs~pa mams
kun-blus jilta~ba-bzin).—The text of the Abhidharma-samuccaya
referring to the 16 moments is indeed quite analogous. It is as
follows (Aga ed. 67b. 4—68a. 5.) :—sdug-bsnal (in sdug~bsnal-!a
chos-ses-pahi bzod~pa~duhkhe dhartna-jnana~kanti) gan ze-na
sdugbsnal-gyi bden-paho. sdvg-bsnaUa chos gan ze-na, sdugbsnal-gyi
bden-pahi dban~du byas-pahi chos ( = duhkha~sa)tya-adhipateyadharma)
bsian-pa-rnarns-so. chos ses-pa gan ze-na. sbyorbahUam-la
sdug-bsnal-gyi dbah du-byas-pa-las-byun-bahi chos-la
rnam~par-dpyod-pahi ses-paho. bzod-pa gan ze-na. snar rnarn-par
dpyad-pahi dbah~du-byas-nas ( = purva-vicaranam adhipatim %-foa)
so-so tan-la sdug-bsnal-gyi bden-pa mnon-sum-du-gyur-pahi zag~pa~
med-pahi ses-rab ste ( = pratyatmam duhkha-satyapratyaksa-anubhamrii
anasrava prajha) gan-gis sdug-bsnal mthon-bas span-bar-bya-bahi
non-mons-pa spon-ba ste (=:yaya duhkha-darsana-prahatavyam
klesam prajahati) sdug-bshal-la chos-ses-pahi bzod-pa zes-byaho.
sdug-bsnal-la chos ses-pa ( = duhkhe dharma-jnana) gan ze-na. sespa
gan-gis bzod-p&hi mjug-thogs-su rnam-par-grol-ba mnon-du-byed~
paho ( = yena jnanena ksanty-anantaram vimukjtim saksatkaroti),
sdug-bsnal-la rjes-su-rtogs-par-ses-pahi bzod-pa gan ze-na. sdugbsnal-la-chos-ses
pahi mjug-thogs-su (==duhk.ha-dharma-jnanasya
anantaram) sdug-bshal-la chos-ses-pahi bzod-pa dan sdug-bsnal-la
chos-sespa hdi gnis hphags-pahi chos-rnams-izyi rgyuho ( = duh1%he
dharma-jnana kjsantau duhkhe dharma-jnane ca hetu etav aryadharmanam)
zes so-so-ran-la mnon-sum-du-gyurpahi zag-pa-medpahi
ses-rab-bo. sdug-bsnal-la rjes-su-rtogs-pahi ses-pa gan ze-na.
ses-pa-gan-gis rjes-su-riogs-parses-pahi bzod-pa de hes-par-hdzinpaho
( = yena jnanena tarn anvaya-jnana-\santim avadharayati). de~
bzin-du bden-pa lhag-tna rnams-la yan bzod-pa dan ses-pa-rnams
ci-rigs-su £es-par~byaho ( = evam avasistesv api satyesu yathayogam
k.santayo jnanani ca veditavyani).
W