ABHISAMAYALAMKARA

122 ANALYSIS OF
1
S t e a d f a s t n e s s , 5. the A c c u m u l a t i o n of
E n e r g y, 2 6. t h e A c c u m u l a t i o n of Conc
e n t r a t i o n , and 7. the A c c u m u l a t i o n of
3
H igh est W i s d o m . — 4
THE ABHISAMAYALAMKARA
[Abhis. aloka, MS. 66b. 4—67a. I.]
123
laslftji lam~la rah-lu hgod do. = Dutt, 187. 21-22.—Again, O
Subhuti, the Bodhisattva, the Mahasattva, who abides in t h e
practice of the Climax of Morality is possessed
of regard (for the living beings). And, having assumed a state
of existence (in this world) he becomes born in a race of universal
monarchs (cafyravartlrif and, having become a universal sovereign
(himself), he leads the living beings to the Path which is characterized
by the practice of the 10 virtues.—
1 Ibid. 200b. 3-6.—Rab-hbyor gzan-yan byan-chen bzod-pahi
pha-rol-tu-phyin-pa~la gnas-te.........na-rgyal sems-can thams-cad bdagla
rdo dan dbyug-pas brdegdn mtshon-gyis hdebs-kyan de-la bdag-gis
hfyhrug-pahi setns. hgah-tsam-yah bsfyyed-par mi-byaho, =Dutt, 188.
11-12.—O Subhuti, the Bodhisattva, the Mahasattva, who abides
in the practice of the Climax of Patience
(or Steadfastness), thinks :—All the infatuated living beings may
beat me with stones, and sticks and wound me with their weapons,
but nevertheless, I will not, in anycas, give way to an irritated
mind.-—
2 Ibid. 201a. 3-4.—Rab-hbyor gzan-yah byan-chen brtsonhgrus-k,yi
pha-rol-tu-phyin-pa-la gnas sin sems-can thams-cad brtsonhgrus-kyi
pha-rol-tu-phyin-pa-la hshul zin gzag-go. = Dutt, 189. 1-2.
—Again, O Subhuti, the Bodhisattva, the Mahasattva, who abides in
the practice of the Climax of Energy, incites all the
living beings to practise the said virtue and supports them (in this
practice).—
3 Ibid. 201b, 3-4.—Rab-hbyor gzan-yah byan-chen bsam-gtan*
gyi pha-rol-tu-phyin-pa~la gnas sin sems-can thams-cad bsam-gtangyi
pha-rol-tu~phyin-pa-la yan-dag-par-b&kjul. zin gzag-go. = Dutt, 189.
10-11.—Again, O Subhuti, the Bodhisattva, the Mahasattva, who
abides in the practice of the Climax of Concentration,
incites all living beings (to follow him in this
practice) and supports them.—
4 Pane. I. 202a 7-lb* I.- 5 —-Rab-hbyor hdi-!a byan-chen ses-rab-
1%yi pha-rol-iu-phyin-pa-la spyod-pahi ishe chos gan-yah skyebaham.
hgag-paham. \un-nas-ncn-mohs-paham. tnam-par-hyan
baham tshu-rol-tam pha-rol mi-dmigs-te. Rab-hbyor de-ltar byan
chen ses-~rab~kyi pha-rol-iu-phyin-pa-la gnas-pa yin-te. =Dutt, 189.
23—O Subhuti, the B. M. who acts in the field of the Climax of
Wisdom does not perceive any of the elements of existence as
becoming originated, as disappearing, as defiling or purifying, and
as relating to this or to the other world. In such a manner, Q
Subhuti, the B. M* takes his stand in the Climax
b'i-- Wisdom. - - • _ • • • • • • • -... .,
i f% i =^r ^Rrft^ f^ (46a.). "
[Tg. MDO. VI. 65b. 2-8.]^snin-rtse-ba dan-bral zin
thabs dan~mi~ldan-pas ni gzan-rnams hgah-zig k.V an mya-hanlas-bzla-ba
mi~srid~pahi-phyir-te. snin-rje \)id-gduh$-pa~mams
sbyin-pahi pha-rol~tu~ph\)in-pas hdas-pahi dus-kyi 1 bde~ba
ne-barsgrub-pa dan. tshul-khrims-liyi phd-rol-tu-phyin-pas mahons-pahi
bde-ba fie-barsgrub-pa dan, bzod-pa dan spro-ba
dan sems-rise-gcig-pas hbras-bu gcig~tti~nes-p(f thob-pa-yinpahi
ph\)ir. bzod-pa dan. brtson-hgrus dan. bsam-gtan-gyi p/iarol-tu-phyin-pa-mams-kyis
gcig-ia-hes-pahi bde-ba ne-bar^sgrubpa
dan. ses~rab-kyi pha-rol~tu~phinn-p®s gtan-du-bahi bde-ba
ne-bar-sgrub-pas-na. thabs-sa-gpur-pa sbyin-pa-lasogs-pa pharol-ta-phyin-pa
drug~po~mams~kyi$ rjes-su-bzuh-nas bdag-nid
pha-rol-tu-phyin-pa drug-la gnas-pa dan-hdra-bar. de-nid-layan-dag-par-sbyor-ba
dan hjog-pa dan rab-tu hjog-pas mi-gyelbas
rab-tu-gzag-par-byaho. zes-bya-ba ni don-gyis Jiphahspa
yin-no. zes brjod-pa pin~no. de-ltar-na tshogs bdun bstan-*
par gpur-pa \}in~te. hdi-ltar snin-rjehi tshogs dan. sbyin-pahi
tshogs dan. tshul-k,hrims-kyi tshogs daft, bzod-pahi tshogs dan.
brtson-hgrus-kyi tshogs dan. bsam-gtan-gyi tshogs dan. ses-rabkyi
tshogs-so.
We have next:—-
8. Tlie Accumulation of Mental
Quiescence (or of Mind-concentration). The latter
1 This translation of tadatva seems strange. Gser. (I. 295a. 5.):
dits dehi bde-ba.'
2 Gser. I. 295a. 6.— hbras-bu-gcig-tu-nes-pa rgyu dan-rjes-sumthun-pa
k.ho-na hgrub-pas.-—As they bring about the definite
result, just that which is conformable with the causes. This is
opposed to the "illimited* bliss mentioned in connection with the
Climax of Wisdom.
j
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