ABHISAMAYALAMKARA

365 ANALYSIS OF
respectively acquired and removed. It is moreover necessary
to know about the characteristic features of the
Training. For this reason, directly after the exposition of
the defects, we take up the characteristics (laksana). If
we speak of laksana, we have to understand this term (in
two senses) :—
With an instrumental sense, 1 it refers
to the cognition, the- points of superiority,
and the action (which are the factors
characterizing the Training of the Bodhisattva). 2 With
the objective sense 3 it means the essence
(of the Bodhisattva's Training as the part characterized).
[Abhis. aloka. 242a. 1-3 and 5-8. 4 ]
fSphut. 53b. 6-54a. 2-4.] go-rtm-bzin-du yon-tan dan
sl%yen blan-ba dan dor-bas sbyor-ba-mams bsgom-parbya-ba-ni
mtshan-nid ses-pa snon-du-hgro-ba-can yin-pas.
skyon-gyi hog-tu de-dag-gi mtshan-nid... byed-par sgrubpa®
hdis sbyor-ba-rnams mtshon-par byed-pas-na. ses-pa
dan kfry^d-par dan byed-pa dan las-su-sgrub-pas derhams
mishon~par-bya~ba yin-pas fio-ho~nid~kyi mtshannid-de.
mishan-nid-ni mam-pa bzir ses-par-byaho. 5
2 lafysyate anena Hi lalzsanam.
3 k. a nasadharta.
4 The order of the MS. is here inverted.
5 In the Gser. IV. 7la. 1-4 we have moreover as follows;—
xf a certain adherent of the Mahayanistic spiritual family (mahayanagotrakfl)
actually becomes possessed of the desire of attaining Supreme
Enlightenment, then, at the time he enters into the degrees of yoga
concentrated upon the Climax of Wisdom, which (yoga) is the cause
of Enlightenment,—it is necessary to investigate, whether the force
producing the final Illumination exists (with the said member of the
Mahayanistic family) or not. Accordingly we must know :—(1) the
characteristics of the knowledge which leads to final
Enlightenment, arid (2) the characteristics of the activity
accompanying this cognition. Indeed, if the faculty of bringing
the projects of other living beings to full accomplishment f is not
to be perceived with the individual in question, the knowledge alone
(will be insufficient), for the mere cognition of the Truth without the
activity on behalf of others is not the chief aim of a Mahayanist.
Again, if these two forces (i.e. that of cognition and of altruistic
THE ABHISAMAYALAMKARA 367
THE MAHAYANISTIC TRAINING VIEWED FROM THE STANDPOINT
OF THE VARIETIES OF KNOWLEDGE THAT CHARACTERIZE IT.
Definition: The Transcendental Intuition of
the Bodhisattva, governed by Great Commiseration, by
the Highest Analytic Wisdom cognizing the principle of
Non-substantiality (and Relativity) etc., these special
forms of means and knowledge having been brought to
full accomplishment.
[Don. 16b. 5-6] snih-rje-chen-po dan stoh-nid rtogspahi
ses-rmb-sogs thobs-ses khyad-par-can-gyi rigs rdzogspas
zin-pahi sems-dpahi ye-ses de sbyor-bahi no-bor~
gyur-pabii ses-pahi mtshan-nid.
Case falling under the definition:
The 16 forms of the intuition of the Bodhisattva, free from
defiling elements, from their distinctive marks etc. 1
[Ibid.] mtshan-gzi non-mons rtags-sogs-kyis dbenpahi
$ems-dpahi rnal-hbyor bcu-drug Ita-bu.
activity) exist on the Path of a Sravaka or a Pratyeka-buddha these
will nevertheless refrain from entering the Mahayanistic Path which
presents many difficulties that have to be overcome. In order to
make it known that such difficulties do not exist] (with the Bodhisattva),
an indication of the points of superiority (characterizing
the Mahayanist and his Path) is made. Finally, it is necessary
to know the essential character of the meditative
T r a i n i n g,—of what kind is the extirpation of the Obscurations
and the cognition of the Truth attained by it. We meet therefore
with the necessity of indicating tthe last variety of the lak§anas (the
16 aspects of Training as the part characterized). Therefore the
knowledge of tlhe characteristics (laksana) must go before the actual
process of meditative training. In such a manner the necessity of
an analysis of the characteristics and their definite number is indicated —
theg-chen-gyi rigs-can gcig ties-par bla-med byan-chuh don~du-gner~ba~
na dehi rgyu yum-gyi rnal-hbyor-la hjug-la dehi tshe de-la rtogS'
pa mthar-thug skyed-pahi nus-pa yod-med dpyod dgos-pas de-la sesmtshan
den, de-lahan gzan~don mthar-thug skyed-pahi nus-pa misnan-na
rtogs-pa-tsam thsg-chen-gyi don-du-gner-byahi gtso-bo mayin-pas
de ses-pa la byed mtshan dan. nus-pas de gnis nan-ran-gi
lam-la yan yod-na d1%ah-ba du-ma spyad-dgos-pahi theg-chen lam-la
hjug-pa Idog-pas de med-par ses-pa-la \hyad-mtshandan sbyor-ba de
ran-gi~no~bo spans-rtogs ji-lta-bu dan-ldan-pa ses-par-byed-pa-la
mtshan-nid tha^rna bstan dgos-pas mtshan-nid ses-pa sbyor-ba sgompahi
snon-du-hgro-bahi tshul de yin-no. hdis mtshan-nid gtan-la-phabpahi
dgos-pa dan grans-nes-pa yan bstan~to.
1 I.e. the essence of the Training as the part characterized
(svabhava-lak,sana).