ABHISAMAYALAMKARA

%
120 ANALYSIS OF
tion of Mental Quiescence (samaiha), of Transcendental Analysis
(vipasyana or vidarsana) • and the following. K^jJ 1 The Accumulation
of Wisdom (jnana-satnbhara),—the 20 aspects of sunyata ace. to the
Abhis. ijiloka, etc. 5. . The . AccumuIatio5r < ~1SF 11^lvlSrnS5^ (dharantsambhara),
6, The Accumulation of the 10 Stages of the Bodhisattva
(dasa-bhumi-sambhara),—the appliances (pariiiarman) of the 10
Stages. 7. The Accumulation of the antidotes (pratipaJtsa"
sambhara), J»
Definition: The action which belongs to the category
of those that bring about the direct realization of Supreme
Enlightepment which is its result.
[Don. 7a. 3.] raft hbras byan-chen dnos~su hbyin-pahi
"*" ~ * yi bya-ba.
THE FIRST 7 VARITIES OF THE ACTION OF ACCUMULATION ACC, TO
THE ABHfS. ALOKA.
He who has secured the Access (to the elements which
are the constituent members of the Mahayanistic Path and its
result), brings to accomplishment, the Accumulation (of the
factors for the attainment of. Buddhahood). 1 Accordingly, the
third form of (the Bodhisattva *s) action, that of Accumulation
with its 17 varieties, is now made the subject of discussion.—
[Abhis. aloka, MS. 66a. 3-4.] W^WimWl* *ffl"K ffcf
[Tg. MDO. VI. 65a. 2-3.] de-ltat hjug-pa byas-pala
tehogs s\ye~ba X)in-pahi-ph\)ir gsum-pa tshogs-fypi sgrub-pa-ni
bcu-bdun-du brjod-par~byaho.
[The passage referring to the Action of Accumulation
begins in the Pane. I. on fol. 197b. 7.=Ast. 20. 13, 14.—
< H$ltf«il^f*rar etc.—* f (The Bodhisattva) endowed with the
Great Outfit."—Here this is considered to* refer to the
Action of Accumulation.].
Now, a person who is devoid of Commiseration and Is
deprived of skill cannot install other living beings on any (of
the Paths to Salvation) and is consequently incapable of leading
them to Nirvana. This is to be understood from the context.—
(The Bodhisattva) who owing to his Commiseration is grieved
(when he beholds the sufferings of the living beings) administers
help to them by means of the 6 Transcendental Virtues, Charity
and the rest. By means of the Climax of Charity he conveys
to the living beings happiness in this life; by causing others
to embrace the Climax of Morality, he secures for them a
I Cf. my translation of Buston's History, vol. I, p. 117.
THE ABHISAMAYALAMKARA 121
blissful existence in the future; 1 in order that (the living being
who is to be converted might become) steadfast, energetic, and
posesssed of a concentrated mind, and in order that he might
attain the result upon which his mind is exclusively ^directed,
he brings about the bliss of the full absorption in the idea of
(he unique (Absolute) by means of the Climax of Steadfastness,
of Energy, and of Concentration. And finally, by means oi
the Climax of Wisdom he conveys the highest illimited
felicity.— • • * • * • ' ' • ;
He thinks:—just as I abide myself in the practice of the
6 Transcendental Virtues, in the same manner by teaching
(about these Virtues) to the other living beings, by inciting
others to practise them, and by installing the living beings (on
the Path to Salvation), 1 shall secure the possession (of the
said Virtues for the persons I intend to convert). All my attention
is to be directed upon thi subject.-—7 kinds of Accumulation
are accordingly indicated, viz. 1, t h e Accumulation
of Great Mercy, 2 2. the Accumulation
of Charity, 3 3. the Accumulation
of Morality, 4 4. the Accumulation of
I Gser. J 295a. 5..—tshul~k.hrims-la
hdzin-pas des-ni f,ia-hons~pahi bde-ba.
b\od-pas bde-hgrohi lus
2 Pane. I. 197b. 2-4.—des sion-gsum-gyi ston-chen-pohi hjigrien-gyi
\hams hdi-na. sems can dmyal-bahi mehi phun-po ji-snedcig
yod-pa de-dag thams-cad med-par-byas-te. De-bzin-gsegs-pa dgra
bcom-pa yai't-dag-par-rdzogs-pahi sans-rgyas de-la phyag-htshablo zesbya-bahi
sgra hrjod-do dbyans sgrog-go. dehi tshe sems-can dmvalba-pahi
sems-can de-dag-k.yan sans-rgyas-fyyi sgra ihos-nas dgah-ba
dan bdeba thob-ste. de-dag dgah-ba dan bde-ba des sems-can dmyalba
de gnas rnam-par-ldan~no. =Dutt, 186. 3-3.—As, in these 3000
thousands of worlds, the masses of hellish fire tormenting the living
beings, wherever they existed, were all oi them annihilated, there
arose the exclamation :—Praise be to the Tathagata, the Arhat, the
Perfect Supreme Buddha !—And at that time, the living beings who
abided in hell, having heard the name of the Buddha, became
possessed of the highest bliss and felicity. And owing to this, those
denizens of hell changed their abode for a higher existence.^—
3 Ibid. 199b. 2.-—de-Itar zas hdod-pa-rnams-la ni zas byin.tnihi
yo-byad gah-ci-yan-run-hahi bar-du byin-nas. sems-can de-dag la
hdi-lia-ste. pha-rol-tu-phyin-pa drug dan-ldan-pahi chos-bsian-pa
hdi-nid-kyi chos ston-to = Dutt, 187. 1-8.—Having given food to
those that required food, and all the other necessary things used by
human beings, he teaches the Doctrine which speaks of the 6
Transcendental Virtues.—
4 Ibid. 199b. 8-200a. L—Rab~hbyor gzan-yan byan-chen Ishulllhrims-htji
pha-rol-tu-phyin-pa-la gnas sin ched-du-bsams-te. s^eba
yons su-bzun-has. hkhorlos-sgyur-bahi rigs-su skye zin hJtfior-los
Bgyut-baht dban-phyug de-la gnas-nas. sems-can-rnams dge-ba bcuhi