ABHISAMAYALAMKARA

ANALYSIS OF
[Sphut. 10b. 1-2.] sems-bskyed~pa dan des hphahspahi
chos hgrub-par-bya-bahi phyir yon-tan thob-pa yohssu-bsrufi-bahi
don-gyis rnhon-par-hphel~bar-bya~bahi
phyir hdoms-pa-ni gdams-hag-ste.
2.
* n the J^ancavirnsatisahasrika the passage concerning
the Mahayanistic instructions begins (I. 41 b. 2.) bcom-
Idan-hdas^ ji-ltar-na byah-chubsems-dpah sems-dpahchen-po
ses-rab-kyi pha-rol-tu-phyin-pa-la spyad-par-byi==
(Abhis. aloka, MS. 30a,)
In the Astasahasrika (Raj. 4. 18—5. II.) the
corresponding passage begins with i ^3*3Rf3[tT5^feqT-*
fa*& ^ mftrarW 5% I The detailed teaching concerning
the Mahayanistic instructions and the 10 varieties
of the latter is not contained in the Astasahasrika.
3.
Varieties: A. (from the standpoint of the
character of teaching 1 —gdams-tshul-gyi sgo-nas)—(1) Instructions
^331^: ^gdams-hag, and (2) Methods
^piTO3ft = rjes-su-bstan-pa.
B. (from the standpoint of the
subject-matter, especially referring to this case) 2 —10
varieties, as follows : —
[Abhis. aloka, MS. 30b. 13.] W S^^W^^T sf*: I
[Don.. 4b. 1.] skabs hdir brjcd-byahi sgo-nas bcu
yod-de* : —
1 Don. 4b. 1.—gdams-tshul-gyi sgonas.
2 I.e. to the Mahayanistic instructions as they are delivered in
the Pancavimsati-sahasrika-prajnaparamita.
3 In connection with these subjects of the Mahayanistic
Teaching, the Tibetan Commentaries contain special investigations
of (1) the 2 Aspects of Reality (samVrli and paramartha), (2) the 4
Truths of the Saint, (3) the 3 jewels : Buddha, the Doctrine and the
Congregation, etc.
if
THE ABHISAMAYALAMKARA '35
1. THE INSTRUCTIONS ABOUT THF, MAHAYANISTIO ACTIVITXV
They represent the teaching that, in realizing (the
virtuous elements which characterize) the (22) forms of
the Creative Mental Effort mentioned before, 1 one must
act, having in view both the Absolute and the Empirical
Reality, 2 and by taking recourse to the method of nonperception
(of separate entities from the standpoint of
the Absolute); this method is peculiar only to the
Bodhisattva and is not common to the Sravakas, etc.— 3
I Sphut. 10b. 4-5.] byah-chub-ktji sems-kyi rab~tu
dbye-ba ji-skad-bsad-pa bsgrub-pa4a t hun-rdzob dan dondam-pahi
bden-pa-las mi-hda-bas nan-thos^la-sogs-pa dan
ihun-mon-ma-yin-pa mi-dmigs-pahi tshul-gyis hjug-par»
byaho zes slob-pa sgrub-pa-la hdoms-pa.
[Pane. I. 43a. 7-8. de-ltar-na ses-rab fe/i phawoh*
iu-phyin-pa-la spyod-pahi byan-chubsems-dpah semsdpah-chen-po-ni.
de-bzin-gsegs-pahi ses-rab ma-giogs-par
de-ma-yin-pahi ses-rab nan^thos dan rah sahs-rgyas thanis*
cad-kyi ses-rab-kyi bar-du dmigs-su med-pahi ston-panid
he-bar-bzuh-bas zil-gyis-gnon-to.]
2. THE INSTRUCTIONS CONCERNING THE FOUR TRUTHS
or Principles of the Saint, or the Teaching that-—
(a) as regards the Principle of Phenomenal
Existence ,—Matter and the other elements,
which represent the result of the active forces of life,
are all of them (relative and) separately unreal (forming
one motionless Whole); this undifferentiated Essence and
1 Gser. I. 134b. 6.—byan-chub-kyi semskyi rab-tu-dbye-ba tier-
•gnis snar ji~skad-bsad-par bstan-pahi dhar-chos ma-ltts-pa sgrubpahi
thabs-Iaho.
2 Lit. "without deviating from the Absolute and the Empirical
Heality." Gser. I. 135a. 12.—spyod-papo spyad-bya spyad-hbras
spyod-pa ran-gi no-bo bzlog-zla dan~bcas~pa de-kho~nar mi dmigs-pa
dan tha-snad du sgyu-ma Ita-hur dmigs pahi tshul-gyis-ie de-yan \unrdzob
dan don-dam-pahi hden-pa-las e*c.
"Through the non-perception from the standpoint of the Absolute,
of the essential nature of the person who acts, the object of
action, the result and the action itself, as well as the counterparts of
these and on the other hand, by perceiving, from the standpoint of
conventional reality, everything as lesembling an illusion.**
3 The Sanskrit text is an extract from the Abhis. aloka, MS. 30b.
12 sqq.