ABHISAMAYALAMKARA

ANALYSIS OP
THE
ABHISAMAYALAIVJKARA
. {TgvMDO.-VI 175a. 5.] mi-dmigs-pahi rnam-pa-cangyi
yons~su~bsno-ba yid-la-byed-pa 1
3. The convergence free from
error 2 which is characterized by the cognition of the
relative character of the mi n d by which the convergence
is brought about. 3
[Abhis. aloka, MS. 175b. 9-10.]
[Tg. MDO. VI. 181b. 4.J phyin-ci-mm-log-palji tntshannid-kyi
yohs-su-bsno-bahi yid~la~byed~pa. %
4. The c o n v e r g e n c e c li a r a c t e r i z e d
by perfect emancipation,, inasmuch as the
force producing virtue, that is the volition which arouses
to life the roots of virtue (as absence of desire etc.) is free
from any connection with imputations regarding the
reality of the Ego etc.
[Abhis. aloka, MS. 177a. 15-b. 1.]
c -
: !
1 Pane. II. 214b.4—215b. 2.=As|. 135, II—136. 7 .sqq.
ete
etc -
2 I.e. the conception of the Ego (Gser. II. 64a. 4.).
3 Gser. II. 64a. 4-5.—gan-gis bsno-bar-bt/ed-pahi sems.
4 Pane. II. 221a. 4-6.—Byams-pa gal~te byan-chen de mnsrgyas
bcom-ldan-hdas nan-thos dan-bcas~pa de~dag-la sems-k.yan
de-la sans-rgyas-sp hdu-ses-par mi-hgyur nan-thos-§u hdu-ses-par-mi'
hgyur etc. up to: de~ltar yons~su~bsno-bahi byan-chen-la hdu-ses
phyin~ci~log-tu-gyur~pa med-paho.—O Maitreya, if the B.M. in
thinking about the Buddha and Sravakas, does not become possessed
of a consideration in favour of the Buddha (as a separate reality)
and of the Sravakas (in the same aspect) etc. etc ....he, in
bringing about the convergence, will not be pos^eisedoi
erroneous view s.—Ast. 140. 18 sqq.
138 «
ITg. MDO. VI. 187a. 2-3.] dben-pahi gons-su-bsnoba
yid-la^byed-pa *.bsod~nams rnnon-par-hdu-byedpa
zes-bya-baAa bsod-nams-ni ma-chags-pahi dge-bahi
risa-ba4a~sogS"paho. de dehi mhon~par-hdu~byed~pa-ni de
kwn"nas~slan~bar-byed"pahi sems-paho. 1
5 The convergence characterized by the recollection
of the relative character of the
virtues of the Buddha. The roots of virtue
of the Buddha and the mind which brings about their
convergence are conceived as having no separate reality
of their own. 2 As the Bodhisattva has no imputed views
regarding their reality, he does not make a differentiation
of them as separate entities.
[Abhis. aloka, MS. 177b. 5-6]
\ [ Ibid. 178b. 15-179a. 1. ]
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[Tg. MDO. VI. 183a. 5-6.] sans-rgyas~kyi dge~bahi
bahi rah-bzin TJes-su-dtan-pahi yohs~su-bsho~ba yid~
la-byed-pa,
[Ibid. 184a. 7-8.] de-bzin~gsegs-pahi dge-bahi-tshogs
dan yons-su-bsno-bar-byed-pahi sems-la sgyu-rna-lta-byr
sems-sih de-fyho-na-nid dehi rah-bzinrdu mhon-par-zjinpa-med-pas
mtshan-mar-mi-byed-do. 3
6 The convergence characterized
by skill. This skill manifests itself in the cognition
of the relative character of the six Transcendental Virtues
1 The Xyl. leaves out the last part of the sentence.—Pane. II.
222a. 7-8.—gal~te byan-cheft bsod~nams-bya~bahi dnos-po mnon-parhdu~bya-ba
de phun-po dan. khams dan. skye-rnched-rnams-kyis
dhen-par-ses-ie. £e$~rab~ktji~pha-rol-tu-phyin~pas dben-par-§es. = Ast.
149. 19, 20.—^
20Fcf: etc.
2 Lit. **as resembling an illusion.**
3 Pane. II. 223a. 6-7,—gzan-yan byan-chen sans-rgyas bcomldan-hda§
nan-thos-ktfi dge-hdun dan-bcas~pas yons-su-mya-nan-lashdas-pa
de-dag~gi dge-bahi^tsa-ba de-dag yons-su-bsno-na. hdi-ltar
yons-su bsno-bar-bya ste. (ace. to Gser. II. 64b. 5.—de-dag-gi dge~
rtsa de-dag thams-cad rjes-su-dran-par-byas-nas hdi-ltar yohs-su
bsno-bar-bya ste. = Ast. 150. 3, 4. sqq.—T
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