ABHISAMAYALAMKARA

430 ANALYSIS OF
[Gser. I. 204b. 2-3.] bzi-pa chos-mchog-ni. de-ltar
bzufabahi gyeh-ba spahs-nas hdzin-pahi gyeh-ba tsam-la
gnus~pa de-yah hdi-shctm-du de-ltdr gzuh-ba med-na
hdzirt-pa yah yod-par mi-rigs-so 2 zes hdzin-pahi gyeh-bala
chags-pa yah de-ma-thag-tu spans-nag de-ma-thag-pahi
tih-he-hdzin-la reg-par-byed-de hdi-ni de-ma-thag-pahi
iih-he-hdzin zes-byaho.
All these degrees, taken together are called the
Stage of Action in Faith inasmuch as
the Bodhisattva is possessed of a firm and unflinching
faith. The Bodhisatcva, abiding on this stage, though he
is still a worldly being, is possessed of innumerable
virtuous properties, as concentration, memory, liberation!
from materiality, the (6) supernatural faculties etc. Owing
to these he becomes free from all the impediments
peculiar to the ordinary worldlings.—This is spoken of in
the Ratriamegha-sutra.
[Gser, I. 205a. 6-b2.] de-Uar-bzi-po hdi-dag-ni bdagrned-pahi
don~la lhag-par mos-pa 3 brtan-pahi-phyir mosspyod~kyi
sa zes-fyyah byaho. Dkon-mchog-sprin-las k.U a h
sa hdi-la gnas-pahi byah-chub~sems~dpah~ni sa-so-sfeyefco
yin-na yah byis-pafoi rgud~pa thams-cad-las yan-dagpar-hdas
sin tih-he-hdzin dan gzuhs dan rnam-par~thar~pa
dan mhon-par~ses-pa4a-sogs~pahi yon-tan grahs-med-pa
dan yah Idan-no,
(2) THE POINTS OF SUPERIORITY OF THE MAHAYANISTIC PATH OF
TRAINING ACCORDING TO THE ABHIS. ALOKA. 4
Summary: (Kar. I. 25, 26.)—The Mahayanistic
Path of Training has 6 distinctive features which render
1 M.-Vyutp. §32.5.
2 **If the object (as a separate entity) does not exist, it is
impossible likewise that there could exist the subject (as a separate
entity). Cf. Kar. V. 7.—grdhyau cen na tatha sto f rthau k.asya
tau grahakau matau.
3 He is full of belief in the principle of Non-substantiality
(nairaimya).
4 MS. 34b. 10—36b. 3. For the Tibstan version of this
passage Cf. Append!*.
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THE ABHISAMAYALAMKARA 61
at superior to the corresponding Hinayanisjic Path. These
are; (I) The object of meditation, (2) the aspect in
which this object is contemplated, (3) the fact of being
a factor (for the attainment of full Illumination), (4) the
favourable agenciesi (5) the connection with the 4
kinds of imputation which/are regarded as points to be
shunned, and (6) the fact that each of the 4 Degrees of
this Path consists of 3 sub-divisions, viz. the inferior, the
intermediate and the highest.—
[Don. 5a. 4.] theg-dman-gyi sbyor-lam de-las thegchen-gyi
sbyor-lam khyad-par drug-gis hphags-pa yin~te.
dmigs-pa dan rnam-pa dan rgyu-byed-tshul dan yohshdzin
dan spah-byar mam-rtog Idan tshul den. chuh
hbrih che gsum-gyi dbye-ba drug-gis hhyad-pa}r~duhphags-pahi-phyir.
The Bodhisatcva who has received all the necessary
instructions, realizes the Path of Accumulating Merit. 1
Thereafter—
Having brought to accomplishment the Accumulation
of virtue,
The Sage becomes possessed of a constant tendency
(towards enlightenment),
His stream of elements being governed,
By faith and other virtuous properties.
And, in order to accomplish the Accumulation of
Wisdom, 2
After one immeasurable period of aeons has passed
away,
With the help of firm supernatural knowledge
And of the perfectly correct instructions,
He enters the Stage of Action in Faith.
Accordingly, in order to bring to complete purification
(i.e. realization) of the S|jge of Action in Faith, the
Bodhisattva passes through the preliminary degrees conducive
to Salvation 3 which are characterized by virtuous
elements that have for their essence faith etc. and
represent the culmination of study etc. Thereafter come
the 4 Degrees conducive to Illumination which are sub-
1 Lit. "the Stage of Preliminary Activity (adi\armi\a~bhumi)
( = la$-dan po-pahi sa). The other synonyms are : the Steps conducive
to Salvation (moksa-bhagiya — thar-pa-cha-mthun) and the
Stage of Devotion (sraddha-bhumi = dad-pahi sa).
2 On punya-sambhara and jhana sambhara cf,, Bu-ton,
Transl. p. 108-127.
3 Cf. above.