ABHISAMAYALAMKARA

300 ANALYSIS OF
THE ABHISAMAYALAMKARA 301
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2 The Training as the concentration upon the
elements as not having the character of
active creative agents. (Matter, and the
other elements of existence) do not represent creative
agents, since they are mere illusiory appearances 1
(which are due to our incorrect appreciation). For this
reason the Absolute Essence cannot be regarded as subjected
to the influence of the defiling elements as passion
and hatred and as capable of being harmed by them.
Therefore (being free from the contact with the defiling
elements) it cannot be polluted by them. 2 (6).
[Abhis. aloka, MS. 204a. 16-b. 2.]
^
= q- ^ (III. 9a.).
[Don. 12b. 3.] byed-pa-po don-dam-par med-pahi
sbyor-ba, [Gser. III. 20b. 5.] bsnags-pa daft dmanbtjod-pas
rjes-su chags-pa daft ^hoh-hh r O"ba-sogs-sit byedpa-po
med-pa-nid chas-rn&ms~l%yi rah~bzin. :i
3 Here we have the Training as the 1 activity
characterized by great difficulties.
It appears in three aspects which are as follows :—
The T-raining for the realization
of the' Omniscience of the Buddha
characterized by the greatest di fficulty
as regards the realization of
the Ultimate A i m. If we concentrate our mind
upon all the elements of existence as being (undifferentiated)
like space, there can be no augmentation of high
analytic wisdom etc. (i.e. no progress on the Path and
no Salvation) from the standpoint of the Absolute
Reality. 4 Now, as in spite of this (the Bodhisattva)
actively applies his energy for a realization of the
1 vitatha-prakhyati. Compare Vaitathya in Gaudapada's Karikas,
Chapter II.
2 Cf. Uttaratantra, Transl. pp. 139, 200 etc.
3 I hrough eulogy or deprecation the Bodhisattva will not give
way to attachment or enmity respectively. His true nature cannot
be influenced by these worldly elements. Pafic. II. 276a. 5.—legspa
brjod^yan chags-par-hgytir-ba med-do. iies-pa brjod-Jiyan khonkhro-bar-hgyur-ba
med-do. Ast. 1%. 9, fO.
4 Gser. III. 20b. 6. -nam-miihah grol-hdod-pa-ltar don-dampar
dehi don-du ses-rab~sogs-kyi sgom-pa k.hyad~par-du-hgror med
Omniscience of the Buddha and attains (higher and still
higher) degrees of perfection, this is a very difficult (and
inconceivable) topic. It is more so because, if we
view the matter from the 1 standpoint of the Empirical
Reality, the number of living beings whom the Bodhisattva
has to convert will never take an end, 1 (and he
must thus be constantly acting).
The Training for the realization
of the Omniscience in regard of the
Path. This is likewise an exceedingly difficult matter,
for though this Omniscience is to be realized by the
Bodhisattva within his stream of elements, 2 it will be like
the activity of one who wishes to ascend in the atmospherical
space, 3 because, from the standpoint of Ultimate
Reality there can be no progress and no production (of
something which did not exist before). The activity is
likewise exceedingly difficult if w6 view it from the
Empirical Standpoint, since the living beings (whom it is
necessary to convert) are infinite in number. 1
The Training for the realization
of the Omniscience 1 in regard of the
Empirical World. The difficulty here is that
albeit (the Bodhisattva) has to make it known to the
living beings that he possesses this Omniscience and is
consequently capable of teaching,—there are no points
that could be really demonstrated and made an object
of teaching from the standpoint of Ultimate Reality. (7).
[Abhis. aloka, MS. 204b. 2-16.]
—As the activity of one who wishes to obtain deliverance for
space, the whole process will be inconsistent from the standpoint
of the Absolute. Compare Gaud. Kar II. 32.— ^ f^ft^fl' ^ ^fftifTR
ir^r r ^ mm: \ ^ 5fip-15^ ^IfT qw4crr i Pafic. 11. 276b.
8~-277a. l.=Ast. 196. 15, 16 sqq.
1 Gser. III. 21a. 1.—-tha-stiad-du sems-can mi-zad-pahi-phyir.
2 Gser. III. 21a. 2.—sems-can-gyi phyir~du lamses rgyud-la
sbyor-baham sfe/ed dgos kyan.
3 Ibid.-r~nam-mlzhah bar-snah-la hdegs hdod-pa-ltar. Pane. II.
277a. 2.= Ast. 1%. 22.
4 Gser. III. 21a. 2.—tha-snad-du sems-can ma~zad~pahi~phyir.
5 The MS. omits.
6 Cf. Gaud. Kar. IV. 1.—t
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