ABHISAMAYALAMKARA

388 ANALYSIS Of
Buddha viewed from the standpoint
of the varieties of cognition which
characterize i t.—It is the Transcendental intuition
of the Bodhisattva which has for its objects the
aspects relating to the Omniscience of the Buddha, as the
fact of the Buddha's enjoying a blissful existence in this life
etc.
[Don. 17b. 4-5.] de-bzih-gsegs-pa-nid—kyis mthoh
chos-la bder~gnas l ~sogs rnam~mfzhyen~gyi rnarn-pa gahruh-la
dmigs-pahi rnam-can-gyi sems-dpahi ye-ses de,
rnamrmkhyen-sbyor-bahi lam-ses-sbyor-bohi mtshan-nid.
[The 16 Varieties of Cognition characterizing the
Training in the Omniscience of the Buddha according to
the Abhis. aloka and the Gser.]
Thereafter we have the exposition of the characteristics
of cognition referring to the Omniscience of the
Buddha in regard to all the aspects of existence.
We have here :—
1 The Bodhisattva's knowledge of the fact of
the Buddha's enjoying a blissful
existence in this life, this being a result of
his having taken recourse to the
Climax of. Wisdom. The latter is to be understood
here as the cause of Buddhahood, viz. as the meditative
training for the attainment of the Omniscience of
the Buddha.
[Abhis. aloka, MS. 255b. 15—256a. 1-2.]
(IV. 20a.)
[Gser. IV. 81b. 1-2. de-bzin-gsegs-pa de~ni ran-nidkyi
rgyuhi chos mam-mkhyen-gyi sbyur-bahi yum-la
mnon-par~brte,n-nas mthon-chos4a b de-bar-gnas-rpa sespa.
2 2 The Bodhisattva's knowledge of the necessity of
the Buddha's paying reverence to
the Climax of W i s d o m when the Doctrine of
1 ==:dr$ia-dharma~sulzha~i)ihara:.
2 Pane. III. 66a. 3-5.—de-bzin-gsegs-pa dgra-bcom-pa yan-dag-
Par-rdzogS-pahi sans-rgyas-ni hdi-lta ste. ses-rab-kyi pha-roUtu-phyinpahi
chos hdi-la brten cih tnam-par-spyod-do = Ast. 274. 10-12.—
etc.
THE ABHISAMAYALAMKARA 389
the latter is expounded, by erecting with his own hands a
preacher's seat, a throne etc.
[Abhis. aloka, MS. 256a. 5.]
(IV. 20b.)
[Gser. IV. 81b. 3] yum sion-pa-na fiid-kyis. gdan
dan Jihri bsams-pa-sogs mdzad~nas gus-par-bya-bar sespa.
1 3 The knowledge of the necessity o if making
F r a j n a-p aramita the object of h i g h~
est devotion by actually realizing
the precepts.
[Abhis. aloka, MS. 256a. 5.] JJ^Rfpf I =3^3
(IV. 20c.)
[Gser. IV. 81b. 3.] bkah hsgrub-par-bya-ba-nid-du
bkpr-bas bla-mar-bya-bat ses-pa. 2
4 The knowledge of making it an object
of rejoicing by speaking of its merits, etc.
[Abhis. aloka, MS. 256a. 5.] ^TR^R l=3!FRFit ^
(IV. 20c.)
[Gser. IV. 81b. 3-4.] yon-tan brjod~pa~la-sogs~pas
mfies-par-bya-bar ses-pa. A
5 The knowledge of the necessity of a religious
worship of Prajri a-p aramita, by
offering precious flowers, etc.
[Abhis. aloka, MS. 256a. 5]15TfW l=^JSn(IV. 20d.)
[Gser. IV. 81b. 4.] rin-po-chehi me-tog gtor-ba~
s&gs-fayis yum de-la mchod-par-byQ-bcir ses~pa. L
I Pane. III. 66a. 5^—chos de-la rim-gror mdzad Ast. 274.
15, 16.—5RlNRRt%|T 1*1% VWm V T#WT ^f% ^RFRIT SFf^
O Subhuti, tliis Climax of Wisdom (this
Gnosis) is the Absolute Essence of' the elements.
Therefore the Tathagatas, the Arhats, the Perfect Supreme
Buddhas pay their reverence to it, Prajna-paramita
as revered by the Buddhas is to be understood in the direct and
absolute sense, viz. as the pure monistic spiritual
principle. Cf. ''Doctrine of Pr.-par*' 5 pp. 7, 45.
2 Pane. III. 66a. 5 sqq.~~Ast. 274. 1 6 . f f ^
3 Ast. 274. 1 6 . f ^
4 Ibid. 274. 17,-
15