ABHISAMAYALAMKARA

20 ANALYSIS Of
beings which is identical with the Unique Monistic Principle,
the negation of all separate individual existence, 1
and Great Commiseration. The Bodhisattva, having made
the following vow :—May I become a fully accomplished
Buddha and after that manifest my energy in acting for
the weal of other living beings, as far as they are worthy,
by preaching the Doctrine of the 3 Vehicles,—brings this
vow to accomplishment through his activity (on the Path),
—Thus we have the mind striving for Enlightenment (or
the Creative Effort of the Bodhisattva) which has for its
aim the weal of other living beings, is characterized
by the will of attaining Enlightenment,—the ultimate result
with the factors conducive to it, and being essentially
of 2 kinds, manifesting itself as the vow and the
action according to it, as it is said 2 :—Just as we know
the difference between one who wishes to go and one
who goes, in a similar way the wise must know the difference
between these two (forms of the Creative Effort).
[Abhis. aloka, MS. 24a. 10 - b.6]. 3
f fa
# fsrffJrffi stfigsm
: II
The following text of the Abhis. aloka 1 refers to a
special question :—According to the Sutralamkara IV. I,
the mind striving for Enlightenment appears as a form
of consciousness 5 (as belonging to the group of elements
of consciousness), 6 which has the representation of a
f I.e. that the Absolut© is trie common ultimate essence of
all living beings and all elements rf existence.
2 Bodhicaryavatara, I. 16.
3 The order of the Minaev MS. is inverted. For ths Tibetan
Version of this passage, cf. Appendix.
4 MS. 24b. 1-25a. 2.
: 5 citta = sems, synonymous with vijnaha = rnam~ses,
6 vijnana-s%andhaz=rnam~ses-kyi~phun-po.
: II
THE ABH1SAMAYALAMKARA 21
special object and is connected with (the mental phenomenon
of) will. 1 On the other hand we speak of ciitauipada
as the desire for attaining Supreme Enlightenment
which is, to speak otherwise, a striving for the elements
of virtue. This striving, this desire is to be classified
among the group of forces," since it is (not the fundamental
mind, but) a mental phenomenon. In such a
case, how can (this desire, solicitation etc.) be termed the
origination of the mind, striving towards Enlightenment'}—
Such an objection has of course a basis. However, when
there exists the desire of becoming possessed of the
element of virtue, and the intention of rescuing the
living beings, this by seeing them helpless and sunk in
the ocean of Phenomenal Existence, (the Bodhisattva)
arouses to life (within his own stream of elements) the
mind directed towards the attainment of Buddhahood.
Thus the effect (the mind striving towards Enlightenment)
is (metaphorically) indicated here by its cause (che desire
of rescuing the living beings). This metaphorical form
of expression is taken recourse to in order to make it
known that with the Bodhisattva who is possessed of
such a desire and solicitation, all the virtuous elements
become developed. There is thus no mistake (in
admitting such a form of expression).
Otherwise, the desire, the solicitation for Enlightenmen:
may be regarded as manifesting itself in the vow
(of the Bodhisattva). Accordingly, the mind striving for
Enlightenment connected with this vow is indicated here
as "the prayer or the effort for Enlightenment." Indeed,
it is said that the vow is a predominant factor with him who
gives origination to the mind striving for Enlightenment.
Thus we have to say that this mind becomes originated
with the Bodhisattva being invariably connected with the
vow, and this is to be regarded as correct.—13 ^
1 ceiana—sems'pa.
2 sams1iara~8kandha==hdu-byed-ktii phun-po (Rnam-bsad. 53a, 3).
3. "Great by its energy, gteat by its activity, great by its aim,
and great by its result is the will of the Bodhisattvas, pursuing a twofold
aim. Sucb is tn© origination of the mind (striving towards
Enlightenment)'*—Haribhadra's interpretation seems to be somewhat
strange if we compare Vasubandhu's commentary on this verse, where
it is said that the wi 11 ! (cetana\ itself represents the citta-utpada> but
not "the mind connected with the will (tri guna dvaya-alatnbana ca
cetana ciitoipada iiy ucyate).'*
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