ABHISAMAYALAMKARA

302 ANALYSIS OF
\ =
(III. 9b.).
[Tg. MDO. VI. 209a. 2-3.] sbyor-ba dkah-bahi
mam-pa gsum-las rnam-pa-thams-cad-mkhyenrpa-nid-kjyisbyor-ba
ched-du-bya-ba dkph-bahi sbyor-bahi sbyor-ba
dkah-bahi don~du. [Ibid.* 209a. 5-6.] hdi-skad-du
chos thams-cad nam-mk.hah Ha-bur dmigs-pas de-khonar
ses-rab4a-sogs-pa khyad-par-du-hgyur-ba yod-pa ma
yin yah. rnam-pa thams-cad-mkhyen-pahi don-du go-cha
gyon-pair-byed-pahi-phyir-na Ihag-par bya-dkph-ba yin^-no,
[Ibid. 209a. 7 sqq.] lam-ses-pa-nid-kyi sbyor-ba
bya-dkah-ba. thams-cad-ses-pa-nid-kjyi sbyor-ba byed-pa
bya-khah-ba.
( c ) W i t h r e g a r d t o t h e f u n c t i o n s.—
T h e T r a i n i n g a s n e v e r b e i n g f r u i t -
less, since it always l bi brings about
that result which corresponds to the
merits or the achievements (of the
meditator). (8).
lAbhis. aloka, MS. 205a. 4.]
S[%T [:] l=W*M W5n%*F^: (III. 9 c, d.).
[Tg. MDO. VI. 209b. 2-3] skfll-ba ji-lta-ba bzin-du
hbras-bu thob-pas hbras-bu yod-pa\hi sbyor-ba. 1
2 The Training as bringing about
the attainment of a position where
one is comjpletely independent (from
others). Owing to the non-separation of the Climax
of Wisdom, (the Mahayanist Saint) can hinxself secure
the means of protection etc. (without needing the help
of others). (9).
[Abhis, aioks, MS. 205a. 12-15, 16.] m*mmm^[}l \
^(IIL 10a.).
|Tg. MDO. 209b. 6-8.] gzan-la-rag-ma-la\s-pahi
sbyor-ba......'.. Jes-rab-kyt pha-rol-iu~phyin-pa daft-mabral-ba-hid-kyis
de-la ran-nid-kyis bsruhs-pa-la-sqgs-pa
hgyur-ba yin...... 2
THE ABHISAMAYALAMKARA 303
(d) W i t h respect to the points of
compariso n.—
I The Training as bringing about the cognition of
the Phenomenal Elements in seven aspects which are
as follows :—
la. The' elements of existence have resemblance
with visions in a dream, since
their appearance in this or that form of consciousness
is conditioned by the force of transcendental illusion 1
which may be compared with sleep. 2
2a. The same elements have resemblance with an
illusion produced by magic, since they
appear as called forth by a complex of causes and
conditions (just as an illusory appearance is produced)
through the combined agency of spells and magical
drugs. 3
3a. They bear a similarity with a f atamorgana,
since their appearance is contradictory
(with respect to the Ultimate Monistic Essence, just as a
fata-morgana is in conflict with the real state of things). 4
4a. They are like the echo since they appear
1 vasana = hag-chags.
2 Gser. III. 22a. 1-2.—bag-chags-kyi gfiid-kyis rnam-ses de
dati der yons-su hbyur-bar snaii-baho. It is interesting to compare
here all that is said about the "visions in a dream'* in the
Mind.-Up., in Gaud. Kar. and in £amkara*s Commentary on both :
(1) Sankara on Mand. 4. (2) Gaud. Kar. 1. 14, and Sankara
thereon. (3) Gaud. Kar. I. 15, 16, and II. 13—Cf. also
Samadhiraja-sutra BTS. 29. 20, 21.—
3 Ibid. 29. 18, 19.—
4 Ibid. 29. 26, 27.—
1 Pane. II. 277b. 4-8.
2 Pane. II. 278a. 1-8.