ABHISAMAYALAMKARA

ANALYSIS*-OF
The most inferior of the inferior (1), the intermediate
of the inferior (2), and the highest of the inferior, (3),
The most inferior of the intermediate (4), the intermediate
of the intermediate (5) and the highest of the
intermediate (6),
The most inferior of the high (7), the intermediate
of the high (8), and the highest of the high (9).
In the same form we know it to be with the manifestations
of Faith pursuing one's own aim and that of
others, and with those directed upon the realization of
the aim of others exclusively.
wmi
[Abhis. aloka. MS. 135a. 12—b. 7]
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THE ABHISAMAYALAMKARA •287
pohi chuh-hu dan. chen-pohi hbrih dan. chem-po^i chei%-
po ste. de-ltar ran-gi don-gyi mos-pa dguho. 1 rah dan
gzan-gyi don-gyi mos-pa dan gzan-gyi don-gyi mos-pa-la
yan de-bzin-du ses-par-byaho.
T h e object" of F a i t h on the Path of
Concentrated Contemplation is Prajna-paramitl as the
text of the Sutras* as the Pa t h, and as
the R e s u l t (i.e. Buddhahood).
[Rnam-bsad. 173a. K] sgom-lam mos-pahi yul-ni
gzuh lam hbras-buhi ses^rab-kyi pha-rol-tu-phyin-paho. 2
It is said (in Dignaga's Astasdhasrika-pinddrtha):—
Prajna-paramita is the pure monistic spiritual
principle,—the Divine Wisdom which is devoid of every
differentiation into subject and object. 3 —This is the
Buddha.—
Accordingly, in the direct sense, Prajna-paramita is
the Buddha as manifesting himself in his spiritual Cosmical
Body. 4 Therefore, in worshipping "the Mother,"
the Book of Prajna-paramita which speaks about the
true Climax of Wisdom and elucidates it, one comes
(to believe in) the Cosmical Body, the Spirit (or the
Wisdom) of the Omniscient and through this reaps the
greatest merit.
[Abhis. aloka. MS. 136b. 8-9, and 138b. 3.]
: \
[Tg. MDO. VI. 144b. 8—I45a. 7.] de-bm~na jiMartnos-pa-bzin-du
mthon-bahi dge-hahi c/ios-%/i rten sgompahi
t lam-gyi dbah~dw~byasrpa~yin~pas. dan-po mhon-dumi-by^d-pahi
hobo mos-pa brjod-par-byaho. de yah
ran-gi don dan. ran dan. gzan-gyl don dan. dzan-gyi don
ces-bya-ba rtsa-bahi dbye-bas rnmm-pa~gsum yod~pa4a.
re-re zih chuh-hu dan hbrih dan chen-pohi dbye-bas tha~
dad-pahi-phyir-na gsum tshan gstem-gyis rnam~pa-dgar
hgyw-bohni. hdi4ta~ste m ran-gi don-gyi mos-pa chuh-hu
dan kbrih dan chen-po dan. rah dan gzan-gyi don-gyt
mos-pa dan. gzam-gyi don-gyi mos-pa-la yah de-bzin~no t
de-ltar rna\m~pa-dgu-po de-dag kyah re-re zih chunhuhi
chuh-hu-la-sogS'-pahi bye-brag-gis so-sor phye-na
mos-pa dgu-tshan gsum-gyis rnam-pa-hi-su-rtsa-bdun-du
}).gyur-ha-ni v hdi-ltaste. chuh-huhi chuh-hu-dah. chunhuhi
hbrih dan. chun-nuhi chen-po dan. hbrih-gi chwhhu
dan. hbrih-gi hbrih dan. hbrih-gi chen-po dam. chen-
1 Xyl. de-liar-gyi don-gyi mos-pa dguho.
2 In the Abhis. aloka (MS, 23al 15-b. 5.) we have the following
characteristic of the three aspects of Prajna-paramita ace. to Dignaga's
Astaslhasrika-pindartha :—
wiwi
(Astasahasr. pind f Tg. MDO XIV. 333a. 7.)
Cf. "Doctrine of Pr.-par." p. 7, and below.
3 advaya = gnis~med means: grahya-grahaJza^rahita,
4 Cf. "Doctrine of Pr.-par." p. 45.