ABHISAMAYALAMKARA

124 ANALYSIS OF
becomes originated with (the Bodhisattva) who manifests his
skill in practising the 6 Transcendental Virtues. The point
meditated on is the welfare of other living beings. 1
9. The A'ccumualtion of Transcendental
Analysis. The latter becomes originated with
him who has come to Mental Quiescence and is characterized
by the cognition of the object upon which the mind is concentrated,
of the agent and of the act itself, without the notion of
their having a separate reality. 2 —
' ;: I f^RMWR: f Abhis. aloka, MS. 67a. 1-2.]
(46b.).
[Gser. I. 295b. 1*2] phyin-drug-gi ihabs dah-ldan-pala
tin-fie-hdzin sfyye-bas gzan-don-la H$e-gcig~iu gnas-pahi £ignas
dan. de thob-pa-la lhag-mihoh sk^e-ba zi-gnas~\yi ^ul mi~
dmigs-par rtogs-pahi lhag-mthoh (—gi tshogs),
10. The Accumulation of the Path including
both (the former) combined together,
(The Bodhisattva), in practising Transcendental
Analysis which is directed upon the principle of Non-substantiality,
can easily 'fall, into the Small Vehicle and attain only
that form of Enlightenment which is peculiar to the ^ravakas etc.
Therefore he must adopt the Path where both (mental Omniscience
and Transcendental Analysis, are combined together and where,
owing to wisdom and skill, the fall into the extremities of the
THE ABHISAMAYALA1VSKARA
Phenomenal World >rld and of Hfnayanistic Hfnayi Nirvana is made
impossible. 1 —
[Abhis, aloka, MS. 68a. 6-8.]
(46c).
II. The Accumulation of Skill. (The
Bodhisattva) who is endowed with the Accumulation of
(Mental Omniscience and Transcendental Analysis) combined
together, manifests his skill in the means of action etc., for the
sake of other living beings, his mind being directed towards
the attainment of Omniscience, Accordingly, we have next the
Accumulation of f Skill.
3
[Abhis. aloka, MS. 70b. 1-4.]
RMi; (46d.).
[Tg. MDO. VI. 69a. 7-8.] zun~da-hjug-pahi lam~gyi
tshogs dan-ldan-pa-ni mam"pa~tham$~cad~mkliyen-pa''riid danmb'tu-ldan-pahi
yid-la-byed-pas sems-can-gyi don byed-pahiphyir
thabs4a~mkhas~pahi tshogs yin-no*
125
1 In the Ast. the teaching about the first 7 varities of sambhara
pratipatti is considered to be summarised in the passage (20. 16, 17.)
iPfi^T J3jt ^fW vrfrfimmfq^oZfl ^f% I Innumerable living beings
are to be 'ed by me to Nirvana.—With regard to samatha-sambhara
we have in the Pane. I. 202b. 6-8.—Rab-hbyor gzan-yan byan-chen
go-cha chen-po bgos sin sar-phyogs-k.yi hjig-rtengyi k.hams Gangahi
kJun-gi bye-ma-sned~dag-fu son ziii ji-ltar bdag sbyin-pahi pha«
rol-tu~phyin-pa-la gnas-pa de-bzin-du hjig-rten-gyi 1%hams de-dagna
sems~can ji sned-cig hk.hod~pa de-dag thams-cad k.yan sbyin-pahi
pha-rol-tu-phyin pa-la yan-dag-par-bs\ul zin gzog-go. =Dutt, 190.
5-7,—Again, O Subhuti, the B. M. v endowed with th© Great Outfit,
goes to all the latids of the eastern quarter which are innumerable
like the sands of the Ganges. And, as he abides himself in the
• practice of the Climax of Charity, he incites to practise it all the
living beings in these lands and supports them.
2 Ibid. 203a. 8.205a. 4. (Cf. Appendix).
3 Here instead of vipasyana.
1 Cf. above. The fall into Hlnayana means that th© Bodhisattva,
in perceiving everything as unreal, can cease to care for the
weal of other living beings,
2 The 3 preceding varities of the Action of Accumulation, i.e.
iamath a~sambhara, vipasyana-sambhara, and yuganaddha-margasambhara
relate to the state of intense concentration (samahitajnana
— mnam-bzag-ye-ses), whereas the Accumulation of skill refers
to the Wisdom of the Bodhisattva which is acquired after the termination
of the trance (prstha-labdha-jnana — rjes-thob-ye'Ses),
3 Pane, L 212b, 4.—Rab-hbyor pharol~ttt-phyin-pa drug-ni.
byan-chen-gyi theg-pa~ehen-pO'Ste,=Dutt, 194. 7-8.-—O Subhuti, the
Great Vehicle of the Bodhisattva is contained in the 6 Transcen*
dental Virtues—Cf. Bu-ston"s History, Tran,«I. vol. I. p. 112.