ABHISAMAYALAMKARA

^
374 ANALYSIS OF
(IV. 15a.).
[Gser. IV. 73b. 1-3.] bsdus-pa dan gyen-bahi sems
dv yan-dag-par-na mam par-hjig-pa med-pas bsam sgomspan
hgags-pas hdod-chags dan-bral-ba dan zag-bcas-kyi
phun-po thams-cad hgags-pas hgcg-pa dan mthoh-spah
hgags-pas spoh-bahi spans-pa hdus-ma~byas~kyi cha
mam-par-mkhyen-pas mi-zad-pahi mam-pat ses-pa. 2
7. The Bodhisattva's knowledge about the Buddha's
cognitidn of the minds of ordinary individuals 3 possessed
of passions, hatred, and infatuation.
These minds, owing to the force of illusion, 4
are influenced by the defiling elements which bear the
nature of passions, of the Biotic force and of birth 5 (or
of worldly existence which is the consequence of the
former two). From the standpoint of the Absolute these
defiling forces do not really represent such, and (the minds
influenced by them) are to be cognized as devoid of the
character of plurality.
[Abhis. aloka, MS. 248a. 14b. 2.]
6
(IV. 15b,).
1 Cf. Gaud. Kar. IV. I.
2 Pane. III. 56b. 7-8.—Rab-hbyor de-bzin-gsegs-pa dgra-bcompa
yan-dag-par-rdzogs pahi sans-rgyas-fyyis. sems-can de-dag-gi sems
bsdus-pa dan spros-pa-ni zi-ba dan. dben-pahi mam-par ( = santavivikta-akarena)
yan-dag-pa-ji-lta-ba-bzin-idu rab-tu-mkhyen-to { = yathabhutam
prajanati). Ast. 258. 3-5.—
3 prthagjana.
4 vipdryasa-balat. This viparyasa appears to be no other than
the incorrect appreciation (ayoniso manaskara) mentioned
in the Uttaratantra, Transl. pp. 133. 187, which puts
Into motion the defiling elements.
5 On these 3 forms of samk.le&a t see Gunamati on Vyakhyayukti-tlka,
quoted in Bu-ston, Transl. vol. I, p. 9, notes 53-56. The
same classification of samk.le$a according to which the members 1, 8,
and 9, of the 12 membered formula (i.e. avidya, trsna,, and upadana)
represent the klesa-samizlesa, the members 2, and 10—the k.armasamkjesa,
and the remaining seven—the janma-samkjesa is to be
found likewise in the Abhidharmakosa, III. 26—i^/esas trtni dvayam
k,arma sapta vastu phalam tatha.
6 This refers likewise to the following paragraph.
THE ABHISAMAYALAMKARA 375
[Gser. IV. 73b. 4.] so-skyeh^1
sems hdod-chags danbcas-pa
dan sogs-pas ze-sdan dan gti~mug dah-bcas-pamams
spros-bral-gyi ho-bor ses-pa. 2
8. The Bodhisattva's knowledge about the Buddha's
cognition of the minds of the Saints, devoid of
passions etc. In general the minds of the living
beings are pure and radiant by nature. 3 This means that
the minds, or rather the manifestations of the spiritual
element of Buddhahood are in the«ptate of a worldly being
etc. impure, as far as the factors of error make themselves
manifest. They can be made free from the connexion
with passions etc. (Since the latter are of an accidental 4
character and cannot really affect the element of Buddhahood,
*'stick to it'*). 5 Therefore they are 'radiant by
nature" i.e. perfectly pure as regards their own essential
character. 6
1 An abbreviation of so~sohi skye-bohi — prthagjanaBya.
2 Pane. III. 57a. 1-4.—Rab-hbyor gzan-yah de-biin-gsegs-pa
dgra-bcom-pa yan~dag-par~rdzogs~pahi sans-rgyas-kyis. sems-can dedaggi
sems hdod-chags dan-bcas~pa-la. hdod-chags dan-bcas-pahi
sems zes-bya-bar yan-dag-pa-ji-lta-ba-bzin-du rab-iu-mkhyen-to,..
ze-sdan dan-bcas-pa.,.gti-mug dan-bcas-pa...etc.—.
Ast. 258. 13-15.—gpRtnc w$
trailer f*rf
3 prakrti-prabhasvara—ran-bzin-gyis hod-gsal-ba. Cf. note 6.
4 agantuka^glo-bur-ba. Cf. Uttaratantra, Transl. pp. 137,138,
139, 150, 151 etc.
5 Ibid.
6 As regards this theory of the mind or the spirit perfectly pure
and radiant by nature and inaccessible to the influence of the defiling
forces, the Tarkajvala of Bhavaviveka (Tg. MDO.
XIX 163b. 3.) shows us that it existed already in the Hlnayana among
that branch of the Mahasanghikas which is known by the
name of the Eka-vyavaharikas (Tha-snad gcig-pa); being
one of their main tenets (rtsa-bahi dam-tshig). We read accordingly :—
sems-ni mn-bzin-gyis hod-gsal~ba yin-pas bag-la-nal-ba-rnmns sems
dan-mtsuns-par-ldan ze-ham mi-ldan zes brjod-par mttbyaho {=pra~
krti-prabhasvaram cittam ity anusayah cittena samprayukjta asamprayu\ta
va Hi na va\tai)yam).—As the mind is radiant by nature, it Is
improper to say that the dormant residues of defilement (bagAa-nal^
anusaya, cf. Uttaratantra, Transl. pp. 136,175,221) are really connected
with it or the reverse. The E k a v y a v a h a r i k a s thus
seem to be the first who maintained the theory of the one spiritual
element.