ABHISAMAYALAMKARA

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ANALYSIS OF
THE ABHISAMAYALAMKARA 255
l» Definition ace. to Don. 2. The twelve varieties of parinamanara
ace. to the Abhis. aloka. 3. Limits.
Definition: The subsequent cognition (of the Truth)
by the Mahayanist Saint, which is connected with
thought-construction. 1 By force of it one's own roots
of virtue^ and those of others are converted into component
parts or Supreme Enlightenment.
[Don. 9b. 5.] ran-gzan-gyi dge-rtsa rdzogs-byan 2 -
gi yan~lag-tu sgyur-bar-byed-pahi theg-chen-gyi rjes-la
mhon-rtogs rtog-bcas.
The mental activity (of the Bodhisattva) which is
characterized by Faith ariid is extolled, praised, and
glorified by the Buddhas must be transformed into
(a factor for the realization of) the Perfect Supreme
Enlightenment. 3 Accordingly, we have next to speak
about the mental activity characterized by convergence.
It has different forms in correspondence with
the different points, the separate reality of which is
denied, (this negation being a characteristic feature of the
Bodhisattva *s convergence).
So we have first of all—
I. The special convergence
characterized by the knowledge of the relative character
of the virtuous elements and of Enlightenment.
[Abhis. aloka, MS. 167b. 11-15.]
[:] I [Ibid. 168a. 7-9.J
[Tg. MDO. 174a. 6-7.] sans-rgyas thams~cad~}iyis
bstod-pa dan bhur-ba dan bsnags-pahi mos-pa yid-la-
1 vilialpa = rtog-pa.
2 An abbreviation of rdzogs-pahi byan-chub = sambodhi,
3 The essence of this convergence is to prevent the roots of
virtue from becoming annihilated or exhausted. As we read in
the Sutra quoted in Gser. II. 63a. 3-4. "Just as a drop of water
that falls into the ocean cannot disappear, but if the ocean itself
dries up, in a similar manner the roots of virtue which are converted
into component parts of Enlightenment, do not become
exhausted until Enlightenment is attained."
byed-pa~ni bla~na~med-pa~yan~dag-par-rdzog$~pahi byafxchab-tu
yons~su-bsno~bar~bya~ba~yin-pas dehi hog-tu bsrioba-yid-la-byed-pa
brjod-par-byaho. de-yan Idog-pahi yulgyi
1 dbye-bas mam-pa du-ma yod-pa~las dah-por hhyad-
P al r-gyi yohS'SU"bsnO"bahi yid-la~byed-pa. [Ibid. 174b.
45. ] de-bzin-gsegs-pahi fcfo-nia-meof-pahi/an-ciW^-parrdzogs-pahi
byan-chub mi-dmigs-par dmigs-pa yid-la-byedpas
yons-su-bsno-bahi-phyir, yons~su~bsno-ba~yid-la~byedpa-k.hyad-par-can
yin-no. 2
2. The convergence founded upon, the k n o w-
ledge of the relative character 3 of
the roots of virtue which become engendered on the Path
of the Bodhisattva from the time of the initial Mental
Effort 4 and up to> the attainment of Buddhahood, 5 and
especially of the virtuous elements relating to all the
Buddhas, the accumulations of Morality, Concentration
etc. 6 [Abhis. aloka, MS. 168b. 7.]
1 The Xyl. has : yutn-gyi.
2 Pane. II. 214a. 1-3.—de-nas byan-chen Byams-pas
brtan Rab-hbyor-la smras-pa. btsun-pa Rab-hbyor byan-chen-gyi rjessu-yi~ran-ba~dan~ldan~pMthi
bsod-nams-bya-bahi dnos-po gan-yin-pa
dan byan-chen bsod-nams-bya-bahi dnos-po sems-can thams-cad
dan-thun-mon-du-byas-ie. de mi-dmigs-pahi tshul gyis bla-na-med-pa
yan-dag~par-rdzogs-pahi byan-chub-tu yonssu-bsno-ba gan^yin-pa.—
As|. 135a. 2 sqq.—(Beginning of Chapter VI—Anumodanaparinamana-parivarta).—
^Wt 33W 3TH"3lt
x**r i
etc.
. 3 Lit. the "non-perception" (anupalambha) i.e. the negation
of/separate independent reality.
5 Sic. ace. to Pane.
6 I.e. the five skandhas of the Buddha, M. Vyutp. § 4. Abhia.
aloka, MS. 171b. 3-5.—
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