ABHISAMAYALAMKARA

y
46 ANALYSIS OF
9. THE' "INSTBUCTIONS BE. THE, PATH OF ILLUMINATION,
This Path has for its object the 4 Truths or principles
of the saint and consists essentially of the 16
moments, viz. the forms of Perseverance 1 and of resulting
cognition concerning the Doctrine, 2 and the corresponding
introspective forms. 3 The Yogin who cognises the unelement
of audition that is peculiar to the gods, he hears the sounds
of both gods and men."—74a. 8-b. 1. lhahi rna-bahi \hams des bdagni
sgra nan oes-bya-bar rlom-sems-su-hgyur-ba med-do. de-ni hdi-
Itar des rah-bzih stoh-pa dan "But he must not give way to
conceit, thinking : I am endowed with the faculty of audition of the
gods and can hear the (different) sounds.—Indeed this faculty is
devoid of a real essence of its own," etc. etc.
c Concerning the knowledge of the minds
of other living beings: Ibid : 74b. 3.—gan-zag pha~rol-gyi
sems setns-k.yis yah-dag-pa ji-lta-ba-bzin-dtt rab-ta-ses-so. hdod-chags
dah-ldan-pahi sems etc.—"With his mind he perfectly cognizes
the minds of other living beings, that they are possessed of passion"
etc.
d Concerning the remembrance of previous
;
states of existence: Ibid. 75b. 5. ddni snon-gyi gnas rjes^
su-dran-pa rnhon-du-bya-bahi mhon-par-ses-pahi ye-ses rnam-pa duma
mnon par-bsgrub-ste, Sems gcig hyah rjes-su-dran-pa-nas sems
brgyqhi bar-du yah rjes-su dran-no.—"He makes manifest the Knowledge
owing to which the place of former residence is clearly
remembered. And as he possesses such a recollection in regard to
one mind, in the same manner he remembers (the previous states
of) a hundred minds" ,
, 7 e Concerning the sight of the gods: Ibid.
* 76a. 4.—de-ni lhahi mig mam-par ~ dag-pa mi~las~hdm~pas sems-catt
hchi-hpho ba dan s\ye-ba dan \ha-dog sdug-pa dan. \ha-dog misdug-pa
dan. bzah-ba dan etc.—"He, with the perfectly pure superhuman
faculty of vision that is peculiar to the gods, perceives the
death and rebirth of the living beings, the handsome forms, the
ugly forms, the good, the bad" etc.
f Concerning the Knowle d g e conducive to
the extirpation of defilement: Ibid. 76b. 4.—de-ni zagpa
zad-pa mhon-du-bya-bahi mhon-par-ses-pahi ye-ses mhon-par
bsgrub .etc.—"He makes manifest that supernatural Knowledge
which brings about the annihilat ! on of the defiling forces"...,.....
76-b 7.—de bdag-gis rab-tu-ses-so £es-bya-har rlom-sems med-do. deyah
hdi-ltar ran-bzin stoh-pa dan —*'But he must not become
possessed of conceit, thinking :—I have such a power of cognition.—
Indeed (this knowledge) is devoid of a real essence of its own"
etc.— 1 ksanti=bzod-pa, 2 dharma-jfiana = choS'£es.
3 anvaya jnana-\santi and anvaya-jnana. Cf. below, Chapters
II and III.
THE ABHISAMAYALAMKARA 47
reality of all the separate elements of existence, meditates
over this Path as the antidote against the points that are
to be shunned. 1 Himself, he is free from all imputed
views (regarding the Path as a separate reality), just aa
a magician who produces iliusionary forms (does not
admit the reality of the apparitions called forth by him). 2
[Sphut. 12b. 1-3.] mthon-bahi lam bden-pa bits
bsdus-pa sJ^ad-cig-ma bcu-drug-gi no-bo-nid chos dan
rjes~su~ses~pahi bzod-pa dan ses-pahi bdag~fiid4a.rnal~
hbyor-pa chos thams-cad no-fco-nid-med-par Hogs-pas
sgyu-ma-mkhan-bzin-du ihams-cad-la mnon~par~zen~pa
med-pahi lus-can des spon-bar-bya-bahi dfios-pohi gnenpo-nid-du
rnam-pGr-sgom-par-byed-do zes~ston-pa mihoh*
bahi lam-la hdoms-pa. 3
10. THE INSTBUCTIONS CONCERNING THE PATH OF CONCIN-
•TBATED CONTEMPLATION. • '
Just as it is impossible to establish (from
the standpoint of the Absolute) an essential
difference between the active principle (of the Path) and
the immutable principle (of the negation or extinction of
Phenomenal Existence) 4 in regard to each other,—similarly
the Paths of Illumination and of Concentrated Contemplation
cannot be regarded as two separate entities,
inasmuch as there is no difference regarding the object
of these Paths, viz., the (Absolute) reality which is first
intuited on the Path of Illumination. 5 The Path of Concentrated
Contemplation, accordingly, cannot appear as
having a real essence of its own. (From the empirical
standpoint), however, this Path is to be meditated over
as the antidote against the points that are to be shunned
by it. (In such an asoect it appears) as causally
dependent (on the Peth of Illumination).—
The defiling forces which are produced by imputed views
2 Lun. I. 163a. 3-4.
3 Pane. I. 84a. 6-7.—Rab-hbyor khyod byah-chen-rnams-la ser» # ©
phyinla brtsams-te spobs-pa bskjjeddg.—**O Subhuti, thou must •
have a sudden full and clear knowledge as regards the Bodhisattvas
who act...etc/*
4 Sic. ace. to Rtgs-dk. 35b. 2-3 and Rnam-bsad, 71a. 2-3.
5 Rnam-bsad, 71a. 3.