ABHISAMAYALAMKARA

228 ANALYSIS OF
1 de-la chos-ses-pahi bzod-pa dan ses-£>a~rnams~j^iyis»>ni gzuhba
rtogs-so (— tatra dharma-jnana-k$antya dharma-jnanena ca
Igmhya-avabodhah) rjes-surtQgs-pahi bzod-pa dan ses~pa-rnam&~kyi$
ni hdzin-pa rtogs-so (— anv>aya-jnana-\santya anvaya-jnanena ca
grahaiza-avabodhah.) bzod~pa-dan-ses-pa-thams-cad-la yan mtshanma-med-par
gnas-ipahi mal-hbyar-canidu rig-par-byaho ( = sarveso eva
1^sanii-jnane§t) animiiia-viharo yogi Veditavyah).
2 The following text of the Abis. aloka contains an exceedingly
subtle and difficult discussion about the character of the 16
moments. Three different opinions are quoted, one of which is
Haribhadra's own point of view. According to the latter the Path
of Illumination consists in reality of one moment of intuition (C/.
above,—the first Stage in dasa-bhumi-sambhara and VI. 22.) but
is spoken of as consisting of 16 moments with respect to the variola
incorrect views which are produced by some cause of error and
must be eradicated. Haribhadra says as follows :—
(It is said in the Pramana-varttika of Dharmaklrti) ;—
By means of some cause of error, another property is ascribed
(to a thing), just as a shell is mistaken for silver, owing to the
fact ithat a similarity in the outward forms is to be perceived, —
Accordingly, as far as we have the mere intuition of the
essential nature of the four Principles of the Saint without any
other aspect that can be imputed owing to some cause of error,
*we can speak of the intuition of the Path of Illumination as representing
one moment. But as such imputations naturally arise, it
is necessary to eradicate the defilement which becomes originated
dwing to these errors. Therefore different forms of meditation m
different aspects are necessary. In accordance with this we have
(in the Path of Illumination) different states, as that of a candidate
t© the first result etc. In this sense the Path of Illumination though
it consists of one single moment of intuition from the point of view
of Logic, is nevertheless spoken of as the intuition of 16 moments
(with respect to the erroneous views that are to be removed).—
Abhis. aloka, MS. 117b. 5—11.
WT
^ ff^
THE ABHISAMAYALAMKARA 229
THE ASPECTS OF MEDITATION CORRESPONDING TO THE
16 MOMENTS OF THE PATH OF ILLUMINATION, IN DETAIL.
Kar. II. 12-16.
The Path of Illummation is now to be demonstrated
in its aspects (which are as follows):—
1. From the standpoint of Ultimate Reality, the
Absolute Essence of Matter and the other elements of
existence on one side, and the Buddha on the other are
identical and cannot be viewed, respectively,
as a foundation and as that
which is founded u p (o n it. Accordingly
they appear as synonymous and it is therefore impossible
to admit them (as two separate entities). When all the
elements are contemplated and intuited in such an
aspect, the Perseverance in the cognition
of the Doctrine concerning Phenomenal
Existence becomes originated.
[Abhis. aloka, MS, 118b. 14-119a. 2.] ^
(II. 12. a, b, c).
[Tg. MDO. VI. 122b. 5-7.] gzugs-la-mgs-paki debzin-nid'dah-scms-rgyas"dag
donrdam-par ran-bzin gcig~pa-
As regards the succession in which the 16 moments are demonstrated
in the Abhis. aloka (first the dharma~jnana~l%fa~nH and
dharma-jnana and then anoaya-jnana-k.santi and anvaya-jfiana), it
refers to the order in which the Bodhisattva obtains certainty (makes
his judgment) at the time after the termination of the trance (Skabs
II. 36b. 3.—de rjes-thob-tu {prsfha-labdhe) n'esrseg hdren-tshttl"la:
dgons'pahi-phyir). Indeed, at the time of intense concentration
(samahita-jnana) there cannot be any discrimination of the separate
aspects and properties relating to the four Principles of the Saint.
After the termination of the concentrated trance, with the help ol
constructive thought (k.alpana), the Bodhisattva recalls in his memory
the 16 moments in the order given in the Abhis. aloka and the
Abhidh. samuccaya and is able to make his judgment ( = nes-les =
niscaya-pratyaya),—For a more detailed exposition of the 16 moments
and the different points of view regarding them (including the
theories of the Mahisasakas and other Hinayanistic sects),
cf. Appendix.