ABHISAMAYALAMKARA

324 ANALYSIS OF
elements, as Impermanence etc., (2) the subjective
aspects, the forms of cognition, 173 in
number, peculiar to the three forms of Omniscience, that
regarding the objects of the Empirical World and the rest,
which cognize the (5) groups of elements as being impermanent,
and (3) t h e s u b j e c t i v e aspects peculiar
to the Bodhisattva's meditative training which makes of
the 173 modes of cognition peculiar to the three forms of
Omniscience objects of contemplation. In these three
senses the term dl^ara is to be explained. 1
[Skabs IV. 16b. 5-6] rnam-pa~£e\S"bya. zes-pahi rnampa-la
du~ma yod-de. phuh-po mi-rtag-pa-la-sogs-pahi donrnam
brgya-bdun-cu-rtsa-gsum dan. phuh-po mi~rtag~par
rtogs-pahi gzi-ses-sogs mkhyen-gsum-gyi ses-rnam-brgya
dan don-gsum dan. mkhyen-gstim-gyi hdzinsiahs hrgyadon-gsum
hdzin~stahs-su~byed~pahi byah-sems-J^yi sbyorbahi
ses~rnam brgya dan don~gsum4a rnam-par-bya$~pa
ste gsttm-gyis bsad dgos«pahi phyir-te. rndo-la® bsad-ishul
dehi-phyir.
GENERAL CHARACTERISTIC OF THE ASPECTS ACCORDING TO
THE ABHIS. ALOKA.
In order to secure the mastery over the three forms of
Omniscience which have been fully apprehended before
(as an object of study etc., i.e. in order to realize them
practically), 2 the Bodhisattva contemplates the said three
forms of Omniscience, having grasped together (in his
mind) all the aspects of the special Omniscience of the
Buddha, of the Omniscience in regard of the Path, and
of the Omniscience in regard of the objects of the Empirical
World. Accordingly, we have now to speak about
the process of contemplation and
intuition of all the aspects of the
three forms of Omniscience.
Now, first of all, we have the varieties of (the meditator's)
cognition which is directed upon (the characteris-
1 The principal meaning of afcra here is however the subjective
aspect, the aspect of cognition which acts as an antidote against
realistic views- Cf. below.
2 On the difference between the contents of the first three
Adhikiras and that of the fourth and the following cf. below and
"Doctr. of Pr.-par." p. 68 sqq. In short, the first three chapters expose
the subject theoretically, whereas the fourth and the
following chapters are devoted to the practical process of
realization.
THE ABHISAMAYALAMKARA 325
tic properties of the four Principles of the Saint),
Impermanence and the rest. These varieties are in
general, characterized as the aspects (of the three forms
of Omniscience). Their essential character is that of being
antidotes 1 against the points to be shunned, viz. the views
which maintain (the elements of existence) to be enduring
etc. Therefore here we have no such mistake as putting
forth aspects without any real foundation for them. In
correspondence with the three forms of Omniscience, the
said aspects are to be divided into three principal
categories.
[Abhis. aloka. MS. 211a. 6-14.]
*if%qipp^
[Tg. MDO. VI. 215a. 8-b. 3.] yons-su~£es-par~gyur~
pahi ihams-cctd-mkhyen-pa-nid gsum-pa dbah~du~bya~
bahi-phyir yah rnctm-pa dan lam dan gzi-ses-pa thamscad
bsdu-bahi sgo-nas thams-cad-mkhyen~pa~nid gsum
sgom-par byed-pa yin-pas. rnam-pa \un mhonrpat-rdzogs-
1 pratipak.sQ=zgnen-pa. In connection with this passage, the
Skabs gives us the definition of ptatipa\sa (IV. 16a. 4-5,).—It* is the
knowledge which, in its predominant part, has the character of being
contradictory ito the point that is to be shunned by it and removes
the said point) through the appearance of the direct object (which disagrees
with the point to be shunned,—rah-gi hdzinstans-'liyi yul-gyi
rnam-pa sar-bahi sgo-nas rah-gi mi~tnthun~phyogs~la gnod~byed~kyi
cha-nas-bzag-pahi rig-pa de. gfien-pohi mtshan-nid):—There are four
kinds of praiipaksa, according to the Abhidharmakosa, V. 61.— (a)
The antidote which has for its result the direct removal of the points
to be shunned (prahana-pratipaksa = spori-gnen); this is the so-called
Unimpeded Path (anantarya-marga, cf. **Doctr. of Pr.-par.** p. 22.),
(b) the antidote as that which confirms (the removal of the Obscurations—-adhara-pratipa1zsa=gzi-gnen.);
this is the Path of Deliverance
(pimuk.ti-marga, cf. Ibid.), (c) the antidote which consists in drawing
far (from the point to be shunned—durthhava-pratipaksa^thagbsrin-gnen-po);
this is the Path which follows the vimuiiti-marga and (d)
the antidote which consists in aversion (indusana-po pratipak a — rn < irn ""
par-sun-hbyin-pahi gnen-po.). See Prof, de la Vallee Poussin f s
Translation of Kosasthana V, pp. 103, 104.