ABHISAMAYALAMKARA

166 ANALYSIS OF
cg
(I. 62c, d.).
chos thamS'Cad mnarn-pa-nid-du
hdzin-pa med-pa. 1
.(l. 59C.)
rtogs-pas mtshan~mar~
The cognition of the Principle of
the Unique Vehicle to Salvation in the form
of the Mahay anistie Path.
By means of this the conception of the (three different
elements of the Sainty Lineage 2 as heterogeneous)
factors is iejected. (8)
^fRRc^^^mt^rt^f^TR: i=|wf: 3 (I. 59c.)—w^mm
(I. 62d.).
theg~pa-chen~po~nid~du theg-pa gcig-par rtogs-pas rgyurhdzin-pa
spans-pa. 4
The cognition of the mental and the physical
elements as being, from the outset, something that is
not liable to origination.
Through this one becomes free from
the conception of (the reality of) the ( 5 )
groups of elements, (as something which
becomes originated, etc. (9)
(1. 59c.). 5
min-dan-gzugs-lasogs-pa^ ma-skjjes- par yons-su-sespas
phun-por hdzin-pa dah-bral-ba. 7
The perseverance in the full cognition of the
profound Doctrine (i.e. of the teaching that the 18
component elements of the individual are devoid of the
character of plurality).
1 Pane. I. 240a. 8.—tntshan mahi hdu-ses (-- nimitta-samjnd)
Ibid. 240b. 4-5.—chos tliarns-cad rnnatn-pa-nid-du Ha-ha yondag-pahi
tshul Hogs sin.........
2 gotra-rigs. Cf. Uttaratantra, Transl. pp. 103, 107 and "Doctr.
of Pr.-par.,** p. 31.
3 Forms a dt)andt)a with the preceding.
4 Pane. I. 240a. 8.—rgyur Ita-ba (= hetu-darsana). The interpretation
of ek.a~naya~jnata given here is that of the E k a-y a n a-
n a y a-v a d i n s. (Cf. "Doctr. of Pr.-par.," p. 29). We could
translate it simply as the "Knowledge of Monism."
5 In the Kir. referring to the antidotes we have (I. 63a.)
anutpdda-\satna-jnanam; fysama is mentioned first metri causa.
6 adi transl. incorrectly.
7 Pane. I. 240a. 8.—phun-po-la mnon-par-chags-pa.
THE ABHISAMAYALAMKARA 167
Owing to this, the conception of the (18) component
elements of an individual (as having the character of
real causes and effects) is put an end to. (10)
^#T^^v^R^T^^iRJI!Tf^%^: i=*0I3 (I. 59dL).
chos zah-rno-la nes-parrtogs-pahi bzod-pa Hogs-pas
khems-m-hdzin-pa spans-pa. x
The demonstration, by means of the Mahayanistic
teaching, of all the elements of existence from the
monistic s t a n d p o i n t (as being free from the
differentiation into subject and object).
By means of this one becomes free from, the
c o n c e p t i o n of the (12) bases of cog'
n i t i o n (as real subjective and objective entities). (11)
I. 63b.).
chos thatns-cad theg-pa-chen-pohi sgo-nas ston-pahiphyir
skye-mched-du-hdzin-pa dan-bral-ba. 2
The perfect a n n i h i l a t i o n of all
i m p u t a t i o n s (i.e. of realistic views regarding
subject and object).
By means of this the views maintaining the
reality of the e x i s t e n c e in the three
s p h e r e s (of the Phenomenal World) are fully
removed. (12)
l
(I. 60a.)—^q^TRT: flSSRP I. 63c).
rtog-pa thams-cad gcodpas khams gstim-po-la gnas-pahi
hdzin-pa-la bcad-pa.
T h e r e j e c t i o n of d i f f e r e n t i a t i o n ,
of t h e c o n c e p t i o n of a r e a l i n d i v i -
d u a l i t y a n d t h e o t h e r f a l s e v i e w s ,
a n d of t h e d e f i l i n g f o r c e s a s passion etc.
By means of this one becomes free from e v e r y
k i n d of p r e c o n c e i v e d v i e w (sympathy,
antipathy, etc.). (13)
(I. 60b.)—tfgre^srsR^ (I. 63d,).
1 Pane. I. 240a. 8.—\hams-la mnon-par-chags-pa.
2 Pane. I. 240a. 8-bl.—sktf\e~mched-la mnon-par-chags~pa.
3 1. e. anta-graha drsti, drsti-paramarsa, sila-Vrala-paramarsa
and mithya-drsti.