ABHISAMAYALAMKARA

328 ANALYSIS OF
The virtues which characterize the converts who are
worthy of studying (the Doctrine of Prajiia-paramita), of
understanding the meaning of the words, of retaining it
in memory and of duly meditating over it are, respectively—the
adoration of numerous Buddhas by acts of
devotion, 1 the habit of asking questions concerning the
essence (of the Doctrine) whenever there are dubious
points to be settled, the fostering of the roots of virtue
by bringing to full accomplishment the practice of the
ten Transcendental Virtues, and the blessings of the
spiritual teachers (with which such persons are endowed).
[Abhis. aloka, MS. 220b. 11-16.]
i
rf^^
[Sphut. 50b. 3-6.] hdAs'pa dan da-ttar-byun-bahi / A.
sahs-rgyas-rnams-la spyir age-bahi rtsa-ba bsk.run cih
sbyahs-pa dan. de-bzin-gsegs-pa^rnams-la lus-la-sogs-pahi
b$nen~bkitr~gyis mnes-par-byas-pa dan. the-tshom-gyi don
yons-su-hdri-ba dan. sbyin-pa-la-sogs-pahi pha-rol-tu~
phyin-pa-bcu sgtub-pa dah-ldan-pa. dge-bahi bses-gnendag-gis
byin-gyis brlabs-pa-rnams-ni. go-rim-ji-ltar-b at
rnam-pahi mtshan-nid-can-gyi yum hdihi gzuh nan-pa
dan. hc&zin-pa dan. don mi-brjed-pa dan. tshul-bzin yidla-byed-pahi
snod~nid yin-par sans-rgyal-la-sogspa bzed-
Jo. 2
rigs-kyi bu-mo gcen gi rna-larn-du. etc. = Ast. 208. 2-5.—
1 Lit. "corporeal devotion."
2 Pane. III. 8b. 7-9a. 1—gan hdzin cm hchan-ba dan. kf°g cin
\un-chub~pm-byed~pa dan. tshul-bzin-dtt yid~la-byed cin gzun-ba
dan. \un-chub~pdr-bya$-nas-\yan de-bzin-nid-du ses-rab-kyi pha-roltu-phyin~pa~la
nan-tan~du~byed-pa Ita-ci smos-fe. rigs-fyyi buham rigskyi
bu-mo...de-dag-gis snon-de-bzin-gsegs-pa dgra-bcom-pa yan-dagpar-rdzogs-pahi
sans-rgyas-mams-la yons-dris-so,..de~dag-gis ni bskfllpa
bye-ba mah-por sbyin-pahi pha~rol~tu-phyin-pa-la spyod-do, tshuL
khrims dan bzod-pa dan brtson-hgrus dan bsati-gtan dan
pha-rol~tu-phyin-pa-la spyod-do. Ast. 208. 5 sqq.
THE ABHISAMAYALAMKARA 329
THE METHODS OF TRAINING. Kar. IV. 8-11.
Definitions of the term prayoga: (a) actual,
referring to this case:—
Mental Quiescence connected with transcendental
analysis 1 which brings about the cognition of the separate
unreality of subject and object, and moreover of the
objects of the Empirical world, of the elements constituting
the Path, and of the aspects of the Omniscience of
the Buddha.
[Don. 14a. 5.] yul yul-can dan gzi lam mam gsum
bden-ston-du rtogs-pahi zi-lhag zufi-hbrel de. dhos-bstan
gtso-bohi sbyor-bahi mtshan-nid.
(b) as a special characteristic of
the:.training demonstrated here :—
The yoga of the Bodhisattva which is dominated by
high wisdom and characterized by the attainment of
mental Quiescence connected with transcendental
analysis, this being indispensable for the intuition of all
the aspects of the three kinds of Omniscience.
[Ibid. 14a. 6.] mkhyen gsum-gyi mam-pay'-sned~pala
zi-thag zuh-hbrel ihob-pahi ses-rab-kyis zin-pahi semsdpahi
rnal-hbyor-de. hdir-bstan sbyor-bahi mtshan-nid
byas-na legs-te.
Varieties : Are t w e n t y in number, as follows : —
(a) F i v e f o r m s w i t h r e s p e c t to t h e
essence of training no bohi sgo-nas Ifia.
1. The Method of non-insistence
upon the reality of Matter and the
other elements of existence, within the
pale of the Empirical World, of the Path and of the aspects
of the Omniscience of the Buddha.
Art insistence upon (the reality of) Matter and the
other elements is condemned, inasmuch as the said
elements have no real essence of their own. In such a
sense we have to understand 'the Method! of Noninsistence/"
(1).
[Abhis. aloka, MS. 222a. 5-9.] fmIW^'4FTSI#T [:] I
(IV. 8a.).
1 iamatha anfJ vtpasyana. , Cf, "Doctrine of Pr.-par.*' pp. 16, 68.