ABHISAMAYALAMKARA

330 ANALYSIS OF
[Rnam-bsad. 218b. 4. and Don. 14b. 2.] gzi lam
mam-pas bsdus-pahi chos-mams bden-med-du rtogs-nas
bsgom-pa gzugs-la-sogs-pa mi-gnas-pahi sbyor-ba. 1
2. The Method of negation regarding
the preconceived realistic views concerning the preceding
method of concentration, that of the noninsistence
upon, the reality of Matter etc. (from the
standpoint of the Absolute). In the aspect of the latter
there can be no actual process of meditation. Therefore
(the Bodhisattva may be regarded as,) becoming absorbed
in trance only from the point of view of Empirical
Reality. The inconsistency of concentration itself i.e. of
the subjective part (from the standpoint of the Absolute)
forms (the object of) his meditation. 2 (2).
[Abhis. aloka, MS. 222a. 9-13.]
[:] I
(iv. 8b.).
[Rnam-bsad, 218b. 4-5.] gnas~pa bk,ag-pahi sbyorba
de-la bden-par-zen-pa bfyag-nas bsgom-pa sbyor-ba
bkct-g-pahi sbyor-ba. 3
1 Pane. III. lla. 4.—Kau £i-l%a hdi-la byan-chen ser-phyin-la
spyod-pahi tshe. gzugs-la mi-gnas4e. gan~gi tshe gzugs-la mi-gnaspa
dehi tshe gzugs-la brtson-parbyed-pa yin-no = Ast. 211. 12 sqq.—
55 ^
Beginning with this paragraph we shall establish likewise the concordance
with the S a m c a y a (Ratna-guna-samcaya-gatha). 1 he
original text of it has been discovered by P r o f. M. Tubiansky
in Mongolia (a Pe-king xylograph containing the Tibetan translation
as well.) The verses referring to the first three adhikjaras will bs quoted
in the Appendix. As regards the tupady-anavasihana-prayoga we
have;—(fol. 32b. t-33a. 1.).
THE ABH1SAMAYALAMKARA 33!
3. The profound Method of contemplating
(the absolute as) the true essence of the objects of
the Empirical World.—Owing to the profound nature of
the Ultimate Essence of Matter and the other elements
of existence, 1 the empirical entities cannot be perceived
as real foundations (since they have no separate reality
of their own). Owing to such a point of view the
meditation of the Bodhisattva in the aspect of the
Omniscience in regard of the Empirical World is of an.
exceedingly profound character. (3).
[Abhis. aloka, MS. 222a. 13-16]
(iv. 8c).
[Don. 14b. 2.] gzugs-sogs gzihi de-nid rtogs-pahi
zab-pahi sbyor-ba. 2
4. The unfathomable Method of
intuiting the essence of the elements constituting the
Path.-—(The Climax of Wisdom as the meditation of the
Bodhisattva) in the aspect of the Omniscience in regard
of the Path is unfathomable in the sense that the true
essence (of the elements constituting the Path) is inaccessible
to discursive thought. As such it forms the
object of faith. (4).
[Abhis. aloka, MS. 222a. 16b. 3.]
f
(IV. 8d,).
[Don. 14b. 2-3.] lam-gyi chos rafv-bzin rtogs-pahi
gtin dpag-d\ah-bahi sbyor-ba. 3
5. The Method of intuiting the true nature of the
elements cf existence, Matter etc. as something infinite
and immeasurable in the aspect of the Omniscience
of the Buddha.—(The Climax of Wisdom) in the
2 Ace. to Gser. IV, 53a. 1-2. the non-concentration upon Matter
and other elements from a realistic standpoint means the concentration
upon (another) transcendental reality (yah-dag-pahi don = bhu~
Mrtha, cf. "Buddhist Logic," Vol. II. pp. 30, 31. viz. the Monistic
Absolute Essence.
3 Pane. III. 12b. 7-8.—Rab-hbyor gzan-yah bya^t-chen ser-phyinla-spyod-pahi
ishe gzugs-la mi-sbyor mi-hbyed-de, gan~gi tshe gzugs-la
mi'sbyor mi-hbyed-pa dehi-tshe gzugs-la brtson-par-byed-pa-yin-no.^=
. 211. 18
etc -
1 I.e. the negation of Plurality (spros-bral; Gser. IV. 53a. 4.).
2 Pane. HI. 14a. 1 .—bcorn-ldan-hdas-kyis bkah-stal-ba. Sa-rihibu
gzugs-kyi de-bzin-nid zab-pahi-phyir. ses-rab-liyi-pha-rol-tu-phyinpa
zab-paho.—Ast 212, 4. 5—
f
3 Pane. III. 14a. 7 sqq.—bcom-ldan-hdas-fyyis bkph-stsal-ba.
Sa-rihi-bu gzugs gtih^dpag-dhflhh^^plw^'• ses-rab-hiii-pha-tol-tuphyin-pa
gtin-dpag dkaho.~Asf. 212. 5.—
I