ABHISAMAYALAMKARA

114 ANALYSIS OF
Mahayanistic Path, Transcendental analysis which is the
result of concentration plays here a predominant part. 1
[Don. 6b. 5-6.] sgom-byun gtso~bor-g\ur-pahi sgo-nas
theg-chen-gyi rgyu-hbras ci-rigs-la hjug-pahi bya-ba.
THE 9 VARIETIES OF THE ACTION OF THE ACCESS ACC. TO THE
ABHIS. ALOKA".
(The Bodhisattva who has become endowed with) the
Outfit, can obtain the Access to the properties (of a Mahay a~
nist Saint). Accordingly with respect to the Action of the
Access it is said (in the Sutras): 2 —The Bodhisattva who has
obtained the access to the Great Vehicle and has mounted the
Great Vehicle.—The etymology of the word ydna (in Mahayana)
can be both objective and instrumental. Thus, we have
first the Bodhisattva who secures the access to Mahayana as
consisting of the elements which represent the factors and the
result (of the Path). Thereafter the Bodhisattva is spoken of
as ascending on the Mahayana, (by means of it) in as much as
he comes to higher and still higher degrees of perfection. This
is the Action of the Access which represents the subject-matter
(of the passage of the Sutras which has been quoted).—
[Abhis. aloka, MS. 65a. 3-9] ^
THE ABHISAMAYALAMKARA 1-15
to the (4) Degrees of Trance (in the world of
Ethereal Bodies) and t h e (4) Degrees of Mystic
Absorption in the Immaterial Sphere,
with their aspects, characteristic marks, and features* He
(gradually) enters (these states of transic meditation) and then
rises up (from them, after the practice of them is brought to an
end).—
[Abhis. aloka, MS. 65a. 9-1 1. ] ^cT ^IT^\ f^TTft^F^ITF 1
(44a.).
^
[Tg. MDO. VI. 64a. 6-7.] hdi-lta-ste. dah-po em
br tan-par-by a-bahi-phyir rah-gi mam-pa dan rtags dan tntshanma-mams-liyis
bsam-gtan dan gzugs-med-pa-la snoms-par-hjugpa
dan Idan-pahi 2 hjug-pa yin-no. 3
2. Thereupon, when his mind has attained the state of
complete firmness, he becomes fully trained in the practice of
virtue and wisdom. He obtains, accordingly, the access
to the 6 Transcendental Virtues. 4 'The
latter are (with him) perfectly pure as regards the 3 aspects, viz.
the object given, the giver, and the person who receives etc.
[Abhis. aloka, MS. 65a. 11-13.] ^Rf:
1 W
[Tg. MDO. VI. 64a. 3-6.] de-ltar go-bgos-pa-la hjug-pa
hbyun-bas gfiis-pa hjug-pahi sgrub-pa bstan-par-bya-bahi-phyb
sems-dpah-chen-po theg-pa-chen-po-la yah-dag-zugs-pa theg-pachen-po-la
yah-dag-par-gnas-pa zes-bya-ba gsuhs-te. thegpahi
sgra-ni las dan byed-pa sgrub-pa-nid yin-pahi-ph^ir danpo
hjug-pahi sgrub-pces theg-pa chen-po rgyu dan hbrasbuhi
bdag-nid-can-gyi chos-la hjug-pa-yin-la phyis gon-nas
gon-du khyod-par rtogs-pas yah~dag-par-gna$~pa-\)in-pas tshig
gnis smos-so. de \an hjug-pahi sgrub-pa hdi don-gyis
hphen-pa pn-te.
(The varieties of it) are as follows :—
1. First of all, in order to bring the mind to a state of
complete firmness, (the Bodhisattva secures) the access
1 prasihana-praHpatti begins with the Path of Training
where the Bodhisattva first becomes possessed of bhavanamayiprajna.
2 Ast, 20. H.
(44a.).
[Tg. MDO. VI. 64a. 7^8.] dchi hog-tu sems brtan-pargyur-pa-ni
bsod-nams dan ye-ses-kyi tshogs-la slob-par-bya-
1 Corr. acc* to Gser.—The MS. has : sthirik.aranat which is
confirmed by the Tib. sems brtan (xyl : bstan)—^par-byas-pas, but
the correction of Gser; is unquestionably founded, if we corhpare
with the following—sthiri-bhuta-cittasya,
2 The Xyl. has Idan-pahi.
3 Pane. L 192a. 4.—tshe~dan-ldan-pa So-rifti bu hdi la byanchert
pha-rol-tu-phyin-pa drug-la spyad-de. de sbyin-pahi pha-rol-tuphyin-pa-la
spyod^cin hdod-pas dben. adig-to mi-dge-bahi chos-kyis
cben-pa. rtog-pa dan-bcas. dpyod-pa danbeaspa dben-pa-1as^k.y^"
pahi dgah'ba dan bde-ba-can bsam-gtan dan-poAa fke-bar-hsgrubsie
gnas-so ( = vivik.tam kamair viviktam papa^air akusalair dharniaih
savitar^am sdvicaram vwek. a J a 'P^i-^k,hatn praihamatn dhyanam
upasatnpadya viharati) etc. "etc. up to 192b; !.•—gzugs-med-pana
yod-pa hdi-dag-la nammi^hahi rnam-pa dan tshul dan mtshan-mas
mnam-par-gzag-cih Idan-bahi tshe yah mam pa-thams-cad-mizhyenpa-nid-du
yons-su-bsno-ba hdi-ni byah-chen-gyi sbyin-pahi pha-roltu~phyin-paho.
= Dutt, 180. 2—8,
4 On the connection of the punya-jnana-sambhara with the 6
paramilas cf. my translation of Bu-ston's History, vol. I, pp. 111-112.—
I