ABHISAMAYALAMKARA

74
ANALYSIS OF
THE ABH1SAMAYALAMKARA
75
On
[Abhis. aloka. MS. 48b. 5-9.]
mm
fir
I
(I. 32c.).
[Sphut. 17b. 2-3.] rnam-pa-ni rah-gi smon-lam dan
bsod-nams dan ye-ses dan chos-kyi-dbyins-kyi siobs-kyis 1
Ihun-gyis-grub-par hjig-rten-gyi khams-ihams-cad-du
skal-pa-ji4ta-ba-bzin-du iih-he-hdzin-gyi byed~pa hjug-pa
zes-bya-ba-yin-no. 2
11 H i g h e s t M u n d a n e Virtues, i n -
t e r m e d i a t e
^
9 b J ' e , c t : The elements, Matter etc. (constituting the
bodhisattva s personality) characterized as the cause or the
motive, owing to which the Buddhas deliver the prophecy
of future Enlightenment to the Yogin (i.e. the Bodhisattva)
who practises correct meditation.—Such is the true state
of things (that the background of all the elements constituting
the Bodhisattva's personality is the unique element
of Buddhahood which finally becomes delivered).—
[Abhis. aloka, MS. 48b. 13-14.]
(I. 32dL).
[Sphut. 17b. 3-4.] (chos-mchog) hbrin-gi dmigs-pa-ni
yah-dag-par-zugs-pahi tin-ne-hdzin dan4dan~pahi rhalhbyor-pa-la
sans-rgyas-rnams lun-bstan-par-mdzad-pa
hdi-ni chos-hid-do ies-bya-bo-yin-no. 3
Aspect. The rejection of conceit. As no imputation
of separate entities is admissible from the standpoint of
the Absolute, the Bodhisattva who has a perfect notion of
the nature of his meditative trance can no more be
possessed of such thoughts as "I am the person that
practises meditation,'* and the like.—
1 The same reading in the Tib. text of the Abhis.aloka
*rTgwfii I •
2 Ast. 13. 10-1,1.—
3 Pane. I. 147b. 2-4.—Ast. 13. 12-14.—
[Abhis. aloka, MS. 49a. 11-14.]
f B*rrfi|^
(I. 32d.).
[Sphut. 17b. 4-5.] rnam~pa-ni rnam-par-rtog-pa
thams~cad mi-hthad-pas byah-chub-sems-dpah tih-nehdzin-gyi
rah-gi-ho-bo rtogs-pa-la bdag-ni mnam-par-bzagpaho
snam-pa4a-scgs-pahi ses-pa mi-hbyuh-ba zes-bya-ba
1
yin-no.
12 Highest Mundane Virtues,
highest. ^cf%TfT^WlPp^3TiT^RFTci = chos-mchog chen-po.
Object: The elements characterized as not being
liable to a separate indication, inasmuch as, from the
standpoint of the Absolute, the Bodhisattva, his meditative
trance, and the Climax of Wisdom are mutually identical*
[Abhis. aloka. MS. 49b. 4-7.]
(I. 33a,).
[Sphut. 17b. 5-6.] (chos-mchcg) chen-pohi dmigs-pani
chos-nid-liyis tin-he-hdzin dan by an-chub-senis-dp ah
dan ses-rab~kyi~pha-rol-tu-phyin-pa dan don gsum phahtshun
no-bo-gcig-paho zes-bya-ba yin-no. 2
Aspect. The absence of a constructive thought at
the time of concentrated trance, since all the separate
elements cease to exist (for the Bodhisatfcva). This is the
most sublime means for the attainment of Buddhahood.—
[Abhis. aloka. MS. 49b. 9-11.]
i (1. 33b.)
[Sphut. 17b. 6-18a. 1.] rnam-pa-ni chos-thams-cad
yod-pa-ma-wn-pa-nid-Jiyis tih-he-hdzin-du rnam-par-mirtog-pa-ni
thabs dam-paho zes-bya-ba yin-no. s
1 Pane. I. 147b. 6.--Ast. 13. 14.—
2 Pane. 184a. \~2.—£er-phyin-yan gzan la. tin-ne-hdzin km
gzan byan-sems\yan gzan zes-bya-ba med.—"The Climax of Wisdom
is not one entity and the Bodhisattva another, etc. Cf. Das Gupta,
ibid. • \ _ _ ' • ; • ' ' ;"*''_
3 Pane. I. 148a. 6. Rab-hbyor-gyis Stnras-pa. chos thams-cad
med-pahi'phyir ttog-med-de. de-Har-na rigs-kyi-bii~tih-ne-hdzin deta