ABHISAMAYALAMKARA

148 ANALYSIS OF
gradual succession. These defiling elements are as folows:—
1 passion, 2 hatred, 1 3 pride, 4 ignorance, 5 the conception of
real individuality, and 6 extreme views,-—six forms relating to
the World of Carnal Desire. In the Spheres of Pure Matter
and the Immaterial (each of them taken separately) we have the
same forms with the exception of hatred,—thus in both together
ten forms. 2
[Abhis. aloka, MS. 74a. 15-b. 5.]
i£41\
fTg, MDO. VI. 73a. 3-6.] de-las gzan-pa akad-cig-ma
gnis-pa-la-sogs-pa-nas rdo-rjc-lta-bw-brjod-parji bar-chad-medpahi
lam gah-las de-ma-thag-tu sans-rgyas-fyyi sa k.un-tu-hod
1 dvesa = ze-sdan. Here instead of pratigha —\hon-k_hro.
2 5 (rel. to rupa-dhatu)+5 (rel. to ariipyadhaiu)=\O. These
are defiling elements which are to be extirpated by concentrated
trance (bha~0ana-heya = sgom~3pan, cf. "Doctrine of Pr.-par." p. 53).
The classification given here is the same as that of the Abhidh.-
samuccaya, Aga ed. 55b. 1-3. Ace. to the Abhidharmakosa (V. 5.
Transl. p. 11, 12),—there are four forms (raga, pratigha, mana,
avidya) in the k.ama-dhaiu $ three forms (the same with the exception
of pratigha) in the rupa-dhatu, and three forms (ditto) in the
arupya-dhatti.—The difference in the essential character of the
defiling forces that are extirpated by direct intuition and those
which are removed by concentrated trance (drsti-heya and bhaoanahey
a) is explained in the Gser, I. 323a. I sqq. as follows :—The
first (i.e. the drsti-heya) are the gross forms of defilement which
are originated owing to the influence of false views over the mind.
They can be removed only through the intuition of the four
Principles of the Saint, (mthonspan-ni grub-mthah nan-pas yid
bslad-pas skyed-pahi rags-pahi cha yinpas b den pa mnon-sum-du
mthohba tsam-gyis spon-bahi phyir). The defiling elements which
are to be extirpated by concentrated trance (bhavana-heya) are not
the result of imputations caused by perverse views. They represent
the innate (sahaja) subtle forms defilement which accompany
the stream of individual existence and are beginningless. (sgom
span-ni grub-tnthah nan-pas k.un-btags-pa~las ma byuh yah thog,
ma med~pa-nas rjes-su-zugs-pa lhan-s\yes-T^yi cha phra-ba yin). Cf
"Doctrine of Pr.-par/' p, 24, 53.—
THE ABH1SAMAYALAMKARA 149
hthob-pahi bar hdi-dag thams-cad~ni mchog~gi-don4a-sogs~par
chos~k,yi-dbx}ins so-sor- rtogs-pahi-phyir sgom-pahi lam yinpar-bsad'do.
de~la-$an non-mons-pa bcu-drug ci-rigs-par rimgyis
spon~r\o. hdi~lta~ste. hdod-chags dan. ze-sdan dan. na-rg\)al
dan. ma-rig-pa dan. hjig-tshogs-la-Ita-ba dan. mthar-hdzin-par*-
lla-ba ste hdod-par-spyod-pa drug-go. de-dag-nid-ba$ ze-sdan
bion-na gzugs dan gzugs-med-par spyod-pa bcu yin-no.
The position of the ten Stages, that of Joy and the rest,
on the Path of Illumination and Concentrated Contemplation is
determined by the varieties of the properties which are called
appliances (or purifying factors). 1 Now, as long as the elements
which represent the appliances of a Stage are not brought to
lull accomplishment, (the Bodhisattva is considered to abide on)
the said Stage. As soon as they are fully accomplished, we
know (that he has passed over to) the next Stage. These elements
which we call appliances are all of them indicated in
the Pancaoimsatisdhasri\a.
[Abhis/aloka, MS. 74b. 6-10.]
wifT[1%- *
T: I
(Tg. MDO. VI. 73a. 6 8] mthoh-ba dan sgom-pahi
lam-la yons-su-sbyon-'bahi chos-kyi dbye-bas rab-tu-dgah-ba-lasogs-pahi
sa bcur mam-par-bzag-go. de-la sa gah-gi yons-susb\}on~bar~hg\}W"*bahi
chos gan~\)in-pa~rnams ji-srid ma-rdzogs
pa de-srid-du-ni sa de yin-la. yohs-su-rdzogs-nas-ni sa gzan yinpar-ses-par-bmho.
de-la yofis-sU'sbyon-bar-gyur-pahi chos hdimams-ni
Sfon-phrag-ni-sn-pa-las bstan-to. I
So we have (with regard to the first Stage' the following
10 appliances. 1 The full development of all
the roots of virtue. 2 (J
hdi-lla-ste.
sgrub'pa. 3
f: (I. 48c).
dgebahi-rtsa-bahi chos tharns-cad \an~dag-par
yons stt-sbyon-ba (yohs-sbyort%
2 Sanskr. version: Abhis.aloka, MS 74b. 10-75a. 5. Tib.
version, ibid. Tg. MDO. VI. 73a. 8~~b. 5. Pane. I. 239a. 1.—Rab~
hbyor sa-dan-po-la gnas pahi byan-chen-gyis yons-su-sbyon-ba bcupo
hdi-dag dag-bya s*e = Dutt, 214, 12-13.—O Subhuti, the Bodhisattva
who abides on the first Stage must bring to perfect purification
the following 10 appliances.—
3 The version of the Sphut (24a. 3.) is nearer to the text
of the Karikas and the Pane.—gzi thams-cad-la gya-gyu med-pahi-