ABHISAMAYALAMKARA

270 ANALYSIS OF
pa rnam-par~dag-pas hbras-bu-rnam-par-dag-paho. zesbya-bar
bstan-to zes-bya-bahi don-to. 1
THE DIFFERENT FORMS OF PURIFICATION. Kar. II. 29.
These are :—
1 The purification of the 5ravaka
through the removal of Obscuration of Moral
Defilement, and the purification of
the solitary Pratyekabuddha, through
the' removal of one part of the Obscuration of Ignorance,
viz. the imputation of the reality of
the external world. Both these forms represent
the purification (i.e. the full realization) of the
Omniscience in regard of the Empirical
World (which is accessible to the Hinayanist
Saints).
[Abhis. aloka, MS. 195b. 2-4.]
i
[Tg, MDO. VI. 200a. 6-7.] nan-thos-rnams-kyi nonmons-pahi
sgrib-pa spahs-pa dan ran~sans-rgyas~rnamskyi
non-mohs-pahi sgrib-pa dan ses-byahi-sgrib-pahi
phyogs-gcig gzun-bahi ranm-par-rtog-pa spans-pas thamscad-ses-pa
hid mam-par-dag-paho. 2
I Pane. II. 251a. 7-b. 7.=Ast. 186. 14-187. 4—m
etc.
2 The Xyl. has thamscad-mkhyenpa-nid etc. The honorific
term (tn^Jiyen-pa) is however never used when we speak of the
sawa-jnata which is peculiar to the Hlnayanists.—Pane. II. 253a,
3-254a. 2 (with regard to the purification of t'h'e
S r a v a k a s)—de~ltar~na hdod-chags rnam~par»dag~pa dan gzugs
rnam-par-dag-pa hdi-la ghis-su-med-do ze-sdan rnam-par-dag-pas
gzugs rnam~par~dag-pa... gti-mug rnam~par dag-pas gzugs rtiam-pardag-pa
etc. etc. This indicates the purification from passion (raga),
hatred (dvesa), and infatuation (moha) which constitute the Obscuration
of moral defilement.—Ibid. 254a. 2-8 (with regard 'to
the purification of the Praty. ekabudd ; ha s)—
Rab-hbyor gzan-yan ma-rig-pa mam-par-dag-pas. hdu-byed
mam-par-dag-pa, hdu-byed mam-par-dag-pas, ma-rig-pa mam-pardag-pa
( = avidya-t)isuddhitah sarnskflra-visuddhih samsh^am-visuddhito'
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THE ABHISAMAYALAMKARA 271
2 The purification of the B o d h i-
s a t t v a s,/ through the removal of the Obscurations on
the Paths of all the three Vehicles. This is the purification
(i.e. the full realization) of the Omniscience
in regard of the Path.
[Abhis. aloka, MS. 195b. 5.]
[Tg. MDO. VI 200a... 8.] byah-chub-sems-dpaly
rnams~kyi theg-pa gsum-gyi lam-gyi sgrib-pa spans-pas
lam-ses-pa-hid rnam-par-dag-paho. 1
3 The absolute purification of the
B u d d h a s, through the complete mergence in the
Unique Ultimate Essence and the removal of all the
Obscurations of moral defilement and of ignorance with
their residues. This is the perfect purification (i.e. the
realization) of the Omniscience in re gar d
of a 1 1 the aspects of existence (which
is peculiar to the Buddha alone).
[Abhis. aloka, MS. 195b. 6-7.]
[Tg. MDO. VI. 200a. 8b. I.] de~b£in-g4egs-pa~
rnams-fyyi non-mons~pa dan ses-byahi sgrib-pa bag-chags
dan-bcas-pa mam~pa-thams-cad-du spans-pahi*phyir
sin~tu~rnam-par-dag~pa chos~kyi~dbyins-la l s~byun~ba~nid~ni
rna\m~pa-thams~cad~mk,hyen~pa''nid~1iyi rnam~par~dag~pa
yin. 2 VARIETIES OF THE PATH OF CONCENTRATED CONTEM-
PLATION VIEWED AS THE PROCESS OF ABSOLUTE PURIFICA-
TION. Kar. II. 30.
We have nine main divisions of the Path of Concentrated
Contemplation which act as antidotes against
nine principal varieties of defilement that are to be
vidya-visuddhih) etc. etc. in regard of the whole 12 membered formula
of dependent origination which is a special object of cognition of the
Pratyekabuddha.
1 Ibid 254a. 8 sqq.—ses-rab-kyi pha-rohtuphyin-pa mam-pardag-pas.
bsam-gtan-gyi pha-rol-iu-phyin-pa mam par-deg-pa (=prajna
paramita-visuddhiio dhyana-paramita-visuddhih etc. etc.
2 This is the dharma-dhatu-visuddhi, Cf. "Doctr. of Pr.-Par/*
P- 45.