ABHISAMAYALAMKARA

5*1
344 ANALYSIS OF
[Don. 15a. 5.] sanstgyas-kyis mfton-sum-du-mdzadpahi
yon-tan. L
4. P r o x i m i t y to t h e B u d d h a s , a n d
t h r o u g h this, to S u p r e m e E n l i g h t e n -
m e n t .
[Abhis. aloka. MS. 230a. 6.J
[Ibid. 230a. 8.] l^T^TRf SRftfrRR*^ \
[Don. 15a. 5.] yah-dag-par-rdzogs-pahi
dan he-bar-gyitr-paht yon-tan. 2
^
byan-chub
5. The realization of the great aim
etc. Those who apprehend the Doctrine of the Climax
of Wisdom as it is written down in books, obtain great
advantages, and the virtuous properties, as the great aim
etc. are realized. Accordingly, we have (a) the grea't
aim i.e. the non-separation from the Buddhas, (b) the
great advantage, i.e. the promotion to blissful
existence, (c) the great result, i.e. the attainment
of Supreme Enlightenment, and (d) the great consequence,
i.e. the action in behalf of others after the
attainment of Nirvana. 3 With reference to these items,
taken respectively we have in the Sutras four words, viz.
the great aim etc.
[Abhis. aloka. MS. 230a. 10.] >fT%rfS[!pr [:] [Ibid.
230a. 13-b. 2.]
THE ABHISAMAYALAMKARA 345
chen-po-la-sogs-pahi yon-tan hbyun-bahi-phyir glegs-bamdu-bri-ba
dan hchah-ba dan klog-par-byed-pa-ni sansrgyas
dan-mi-hbral-ba-nid dan. bde-hgror gzol-ba-nid
dan yan-dag-par-rdzogs-par sahs-rgyas-pa-nid dan. rnyahan-ias-hdas-pahi
hag-tu yah gzan-gyi don-la hjug-pahl
dban-dw-mdzad-nas go-rim-bzin-du don-che-ba dan phanyon
che-ba dan hbras-bu-che-ba dan mam~par-smin~pache-ba
zes-bya-bahi tshig bzi gsuns-pa yih-par ses-parbya-ste.
1
6. The power of investigating the
character of the different countries,
as for instance with a view of preaching (in these
countries) the Doctrine of the Climeix of Wisdom.
[Abhis. aloka. MS. 230b. 12.] G[3jfHkH^IT3W[ : ] I
[Don. 15a. 5.] ser-phyin yul so-sor dar-ba lta-bu yul
dpyod-pahi yon-tan. 2
1 Pane. III. 29b. 1-2.—(ends) don-che-ba-dan. legs-pa-che-ba-dan.
kbras-bu'che-ba dan rnam-par-smin-pa che-barhgyur-ro. =Ast. 225.
2 Ace. to Rnam-bsad 222a. 6-b. 1.—the investigation of the place
where one will be born in future, where one is ,to obtain the prophecy
of the Buddhas etc. In such a way one secures the possibility of
making manifest the acts of a Buddha as the teaching of the Climax of
Wisdom to others etc.— Pane. III. 30a. 1.—31a. l.=Ast. 225.7, 8 sqq.
^fpf}]-;
[Tg. MDO. VI. 233a. 2.] don-chen-po-riid-la-sogspahi
yon-tan. [Ibid. 4-6] phan-yon chen-po thob-pas don-
1 Pane. III. 29a. 1-5.=Ast 224. 6-8.-
2 Pane. III. 29a. 5-7. = Ast. 224. 12-16.—
3 This passage shows very clearly that the Mahayanistic Nirvana
can by na means be regarded as annihilation, since it is characterized
by the activity for the sake of other living beings. This is the
apratisthita-nirvana. Cf. Bu-ston. f Transl., vol. I., note 9, and
Uttaratantra, Transl., p. 174.
etc - etc » A g ain » O Sariputra, these
Sulras which contain (the teaching about) the six Transcendental
Virtues will, after the Buddha will have passed away, become spread
in the Deccan, From the Deccan they will subsequently
be introduced in VartanI ace. to the Abhis.
aloka, MS. 231a. 10.—in the East—q
from VartanI they will subsequently be transferred to the
North, etc.—This is an indication of the places where the Prajfiaparamita
Doctrine first took its origin (in the Deccan) and where it
became spread subsequently. According to the Gser. IV. 58b. 5-6.—
"Some are of the opinion that, after the Buddha had passed away,
the Saint Nagarjuna propagated the Prajna-paramita beginning
with the Southern District, (the Deccan), that it was first of aU spread
there, and subsequently transferred to the East of India, and thence
to China and Tibet etc." (kha-cig de-bsin-gsegs-pa hdas-nas