Download - Edward Conze - Abhisamayalankara - 1954
ISTITUTO
ED
SERIE
ITALIANO PER IL MEDIO
ESTREI\TO ORIENTE
ORIBNTALE ITOMA
SOTTO I,A DIIIIiZI0NIi
DI
GIUSEl ' I 'B TUCCI
SERIE ORIENTALI i RONIA
VI
I'DVARD CONZII
VOLUME VI
ROMA
Ia. I t { . B. O.
I 9 l'r '1.
A B H I S A NI AY A LAN KAN T
INTITOI)UCTION AND TRANSI'ATION
FTTOII ORIGINA TEXT
WITII SANSKNIT.TII}ETAN INI]I]X
o o Kt{7tROMA
Ie. M. B. 0.
1954
-- 4,
TUTTI I DIRITTI RISERVATT
Priuted in ltaly - Sranrpato in ltalia
Ivrr ]
TAI]LU OF CONTENTS
I 'I l Ef A(l ti I 'age I'TRIIATISIi 0N NE-UNION WITII TIIII AI]SOLU'I'I.]
Inrnonuc'ronY SunvEY 4Inlroilwtory ilersc.s. I vv. l-2 4General Suraey, I vv. 3-17 4
I. I'IIE KNOWLDDGI' OII AI,L 1\IOI)[S
l . ' frrr vARTETIES orl I ' IIFI rl loucrl 'r oF ENLTcIITEN-r\rEN'r'. lB-20 . 9
2. fxslnucr loNs. 2l-22 . 10
2,3cTheSanr.gha.23-24. . t l
3. ' l 'rrr FouR aIDS To tENEIRA'rroN. 25-36 . 13
4. ' f r rn, LTNEAcE. 37-39 . 1B
5. ' f r r r oIrJECrryE supponls. 40-41 lB
6. i l lrrs PROGnArr. 42 19
(7.-10. ' I 'he progress)Purrrnc oN TUE ARrl toun. 43
Srrnnc our. 44-45 20'.fnn neurpmrrvr. 46-47 2I
9, L6 'l ' lw ,cn stages, 48-70 22
9, 17 The eqrdpment with antidotes. 7l ,
10. Gorrvc-r'onru. 72-73
TII I ' KNOWI,I iDGI. ] 0F' I ' I I I i I 'ATIIS
l . ' l 'Hn LI ITIBS or r I IE KNoIvLEDGE oF TIIE pATt ls. I I v. I 3 l
(II A. I ' \rc pnth of the Disciples)2. Tnr KNowLEDcE oF TnE parns rvHrcH coNSISTs IN
TIIE cocNlrroN oF TrtE pATtt oF THD Drscrplrs . .
l. I'he ospects of tlw four trutlw.2. I-lw aids to penetration. 3-5
UI B. T'he path of the Pratyekobuildhas)3, Tun KNo\i lLEDGE oF TnE pATIrs wrrrcn coNslsrs lN
TrrE coGNtl ' IoN oF TIrn paTII oF THE Putyrr lnuo.
DTIAS. ( t -7, 33
l97
B.9.
o()z( l
29
t t .
3l3l32
. IABLE OF CONTENTS
L. Its threelolil distirt,ctiaerrcss. I . . Pagc2. 'Ihc aids to penatration. 9-10(f I C. The path of the Bodhisattuas)(II Ca. The poth ol uision)
4. Ttrn pATtI oF vlsloN, aND 'rnE GREAT aDyAN,rAGE.i l -16(tI Cb. Tlrc path of deuelopnwnt)
5. Wulr rHE pATH oF DEvELoptrENT DoEs. v. lZ.6. Rrsor,u'rE FArrH. 1B-197. Pn.l.rsr, EULoGy AND cr,onrFrclTroN. 20 .B. 'fHe ATTENTToN To ruRNrNG ovER. ZI-ZJ9. Arrnr,rrroN To nEJorctNG. 24 .10. Tnn MARK oF coNsrrutrarroN, 25l l . AnsolurE punrry. 26-8l
I. The couses of flrn belief in the Dharntn2, The ccus€s of falling o,toay front, tha l)harma.3. The general character of absolute pu,rity ,4. The dffiren"t forms of ubsolute purity5. T'h,e aarieties of absolute pulit1,, when. uiewed as aprocess . .
ALL.KNOWLEDGBI.-2. I lnnsranr, tsrrrr) rN Drr l tEnr lECOI|nNG on QUII ] .
TUDE. v. I
3.-4. I r lnnnss AND NEARNEsg oF pERTECT lytsDoM.v.2PorNrs ro BE srruNNED. 3 .Arunorps. 4-7Exonlyouns. B-10 b .THr s, tunxEss oF TrIE ENDEAvouRS. l0cd,' Iur p,c.rrr oF vrstoN. l l - l5.
3334
TABLE OF CONTENTS
2. Trrn ENDEAVouns. vv. 6 ' l l
A. The persorts utho arc suitable to ntake the anilea'
u/,urs. I'uge
of training .
12ab
5050
; tz
54
J/
34
3737
3.4.5.
R, T',he
Tnn qu.llrrtns.
F.nurrs. 12 c d
Nlrnrs. I3-31I. The marhs of cogrrit iotr '
L- I I I . A nnr lp RESUrlrE. v. 16
IV. THB FULL UNDERSTANDING OF ALL MODESl . Aspncrs. vv. l -5
l. 27 aspects relating to hinayanistic all-knowlarlge2. 36 aspccts relating to thc lutowleilge of the paths,3, 110 aspects reloting to the knowledge of aII modes.
la. As regarils all'knoPlctlSe .
lD. ls regarils tlrc' h.nouleilge of the paths
lc. As regarils the knowleilge of all modes
2. The. distinctiue nwrles
3, The marks of actiaitY
4. Tha nrorks of oun''being , .
6. Trtn Arns lo EIIANcIPATIoN. 32'34
6a. The Aii ls to emoncipaciort itr ' gerrcral '6b. A fiuefolil diaision. of the Aiils to entancipatiort
6c. Threc tlcgrees o! strength of thc Ails to emancipa'
t ion
?. ' I r rn Aros ' ro PENErnArroN. 35'37.
B. ' f r tn HosT oF rRnEvERsIBr,E BoDII IsATTYAs' 3B-59'
I. 7'1rc nmrks of irret'usiltility t ' the leuel of the Ails
to penetration' ,
2, Tie morks of irreaersibilily of one who sturuls ort
the path of oision,
3, The marks of irreuersibility of on'e ulw stands on the
path of ileuelopment,
A. The depth of the poth of deoelopment 'B. The ilistinctiae features of tlw path of deuelop'
tnettt .C. Nine ilegrees of the path of de'uelopment 'D. The mark of enlightenrnent.
E, The eightfolil tlepth of the path o! deaelopment
9. Tnn sauENEss oF BEcoMINc aND QUIETUDE' v ' 60
10. Trrr uri ltosr PUnlrY oF 'rrIE Bunnttl 'r lnr'o' 61 '
l l . Trru sKILL IN MEANs. 62'63 ,
6565
66
3939404l
454647
4B
494949
JI
5B5B606l62
646464
4I424242
42II I .
4'\
444444
i ) .
6.7.at.
9.
7070
?07l7L7L
74JJ
JJ
I vrrr ] I t* ]
TABI,E OF CONTENTS
V. THE FULL UNDERSTANDING AT ITS SU}IMIT
l. Irs crlARAcrnRrsrrcs. v. 1 .Puge
2. Tnnrn cRowrrr. 2
3. Frnu PosrrroN. 3
4. Coupr,prn srAgr l rsATroN oF Trroucrrr . 4,
5. Trrn Pl t r r oF vrsroN5a. The two discrininations of tlw objecr. 55h. The tuo tliscrintinatiorts of the subject. 6-7 .5c. The first false tliscriminatiott, of the object. B-95d. The seconil folse iliscriminotiotr. of the object,
r0-12.5e. Tlrc frst false discrimination of t lrc subject. 13-145f. The seconil false discrimination, of tlrc subject. 15-165g. Three reesons for the attainnrent of full enlighten-
nwnt. 17.5h. The greot enlightennrcnt. IB a, b5i. The cognitions of ertinction and of non-produc-
t ion. 18 c-21 .5k. The uccomplislnnent of tlrc deuelopment of tlrc sir
perfections. v. 22 .51. Conil it ioned co-production. v. 23.
6, Tttp PATrr or DEvELoPMENT6a. The crowning ossoulr. 24-256b. The first discrinrination of the object. 26, 27 ob6c, The second discrinrinatiort, of the object. 27 c d-296iI. The frst disuirnination of t lw subject. 30-31 .6e. The second discrintination of the subject. 32-34 .6[, The achieoement of a airtuous contlit ion 35-36
7. Tnp uNrr\rpEDED coNCENTnA?toN. 37-39 c
B. Tnn 16 Ennons. 39 d-42 .
VI. GRADUAL RE-UNION. v. I
VI I . THE SINGLE.INSTANTANNOUS RB.UNION
l. Wtrrr REGARD To ALr, DTTARMAs lvrrrlour ottrrt,owsAND li lrrrrour KARMA-REsuLT. vv. l-2
2. Wrtn nEcaRD To ALL DgAnilras tyrrrlour orrrFr,olvs.
TABLE OF CONTENTS
]MHICE ARE STABLE IN TNE TRUE NATURE OF TEEIR
KanMAnEsuLT. v.3 . .Page
3. Tnn sTNGLE-rNsrANTANEous RE-uNroN wnrcn sEEs
ALL DEAnMAS as DEvorD oF tuAnKS. v. 4
4. ' Iun sTNGLE-rNsraNTANEous RE-uNroN wIrIcIr sDES
TIIE ]I IARK OF NON-DUAI.,ITY IN ALL DIIANITIAS. V. 5
VIII . TIIE DIIARMA I}ODY
I . Tnr suBSTANTIAL BoDY. v. I
2. Tnr f)nlnue-nonv. vv. 2-l l . 96
3. Tnn ErvJovnpnr-BoDy. vv. 12-32 9B
4. Tnn TnexsronnArloN-BoDy. v. 33 I02
(5). Tun FUNCTToNS oF rnn Dn-Lnua-nonv. w. 34-40 102
IX. SUIIIMARY. vv. l-2 106
;i"?'i^"*lttis*oirrNDEx. . : ll;
9477
7B
BO
80
BIBIBI
85
B6B6
B2B3B1
Bl-r85
B6B7onOI
BBB990
9r92
93
lx l lxr l
PREFACE
Tlrc Abl:nsutrt uy a-dlufiledra ndnw pruj fiiip dr a nitopail e6u-(dstra (abbreviated as AA) consists of 273 memorial ver'
ses. The sanskrit text has been printed three times, lly
Stcherbatsky and Obermiller r), by G. Tucci 2) and by
U. Wogihara 3). lly translation has been made frorn Wo'
gihara's text, lvhich seemed to require correction in two
places only n), although I have on occasions altered his
numbering of the items. The Tibetan translation has
been invaluable throughouto and I have studied it in the
edition of the Bibliotheca Buddhica.
A translation of the text by itself n'ould be quite urrin-
telligible. f have therefore added in brackets the neces'
sary explanations. They are derived from ttvo sources:
l. The Prajftdpdrunitd-srirra r-,elf. Ilere rve havc
for our guirlance the recast vcrsirtn of the I'uitcttuintiuti '
sdhusrikd-prajfid1tdranrird (abbrcviatcd as,l'), rvbich super'
imposes the framework of the AA on the text of the
Sutra, and adds, after each section, the appropriate heatl-
irrg from tlne AA. Only the lirst abhisanraya of this
text has so far been printed t), and for the remainder I
1) Bibl iotheca Buddhica, 23, Leningrad 1929.2) In his edition of the Abhisamaydlankdrdlokd, Baroda 1932, GOS
(abbreviated ?).r) In his edition of. the Abhisamaldlaikdrdlolco-, Tokyo 1932-5 (abbre'
viated as .Ef ).+) L e. at I 12, 6aiksho for '5aiksho, because of H 728, l7; IV' 4? par i -
jaya[ for par ikshayaf, wi th , t l xv i i 332. Vyavasana at I I 26 is a mispr int
for vyasana.s) Ed. N. Durr . 1934.
l l l
I . - l i . (oNtr , Al 'h i :nnot i , ln, thnra.
ED\I'ARD CONZE
have relied on the Cambridge manuscript Add L628. Inaddition I have generally rvorked out the correspondenceof P with the chapters and pages of the Ashtasd.hasri.kd.
(: A) t), and with the chapters of the Sonsdhasrilcd (: S)')and of the Asluddaflasd,lnsrikd (: Afl)q.
2. The commentary of llaribhadra, thc Abldsu-moydlniftd,ra-d.loka a), which, among other things, para-phrases the entire text of the Abhisamayd.Ioitkdra. Theinterpretation of this commentary is, again, greatly assi-sted by the analysis which E. Obermiller 5) has given ofit, and which owes a great deal to the Tibetan commen-tators.
Vimuktisena's Abldsamaydlaiftdrouyahhyd is a sourceof some importance which I have not bcen able to eon-sult. The sanskrit mamrscript is in the possession ofProf. Tucci, and an edition is expected in the near future.This ryikhyd or vgti is a commentary on both P andAA, sid,e by side, and it is chiefly concerned with showingopoint by point, the correspondence which exists betweenthe divisions and verses of AA and the text of P. Theverses of AA are usually explained, and so are difEcultwords occurring in the quotations from P.
Except for the additions in brackets, my translationis in general quite literal. Only in two cases have I depar-ted from strict literalness. (1) The verses very oftenindicate a whole sequence of of items by -edi. I have
1) Ed. R. Mrrne, Calcutta IBBB. Bibliotheca Indica.2) Ed. P, Gnosnr, Calcutra 1902-13. Bibl iothecg Indica. And the Cam-
bridge manuscipte Ailil L630, 1627, 1632,3) Tibetan only, 3 volumes.a) For editiour see notes 2) and 3).5) Analyeie of the lbhisama.yd,laikdrd,. I , 1933, I I ;1936, I I I , 1943, up
to l l IV, 5, 3.
[2] t3 l
Abhisamayi la ik i ra
sometimes rentlered this as 'etc.'o but in othef cases Ihave given in brackets the factors referred to, and r[pa-edi I have translated as 'the skanrlhas '. (2) Sometimes
the exigencies of the rnetre have led to thc choice of unu-
sual terms, like khadga regularly for pratyekabuddha,
dpin*rnirrga or dyik-patha for dar6ana*mflrga, ctc. I have
not regarded it as my task to reproduce these peculiari-
ties, and I have, for instance, translated khadga as 'Pra-tyekabuddha ', and not as 'rhinoceros o.
The headings which I have given in front of each sec-
tion do not form part of the text of the Abhisarnaydlnfi-
kdra, They are supplied from the revised version of the
Paitcuuirl&atisdlmsrikd,, antl in a few cases from Haribha-
dra's commentary.
AssnrvrarroNs.
A : Atlasd.hasrikd
AA : Abhisamaydloitkdra
A A A : Abhisamay dlairk ar alok a
Ad : Arl,iila*asdhasrihd
H : Wocrrr.lne's edition of Hlnrerrann{s AAA
P : Paiicaaiqr{atisd,hasrikd prajir.d.pdrarnitd obhisamaydlaikd-rdnusarena sam{oilhitd
S : iatasdha'srikd
T : Tuccr's edition of AA
ED\YARD CONZE
TREATISE ON RE_UNION WITII THE ABSOLUTE
IxrnouucroRY Sunvnv.
Introtlu.ctory Verses. Yv. l-2.The purpose of my undertaking (in cornposing the pre-
sent treatise) is to errable the wise to behold the way tothe knowledge of all modes, demonstrated here (in the Praj-fiflpdramita) lry the Teacher, though others carurot expe-rience it. And when they have in their memory arrangedthe sense of the Sutra, they will be able to make quickprogress in the tenfold practice of the Dharma.
General Suruey. vv. 3-17.The perfection of wisdom h.as been proclairned by way
of eight topicsI. The knowledge of all rnodes,II. The knorvledge of the paths,III. All-knowledge,IV. The full understarrding of all modes,V. (The full undcrstanding) which has reached
the summit.W. The full understanding whichYII. The single-instantaneous fullVIII. The Dharma-body.
These are the eight.I. The Sage's hnowleilge of all modes:
1. The production of the thought of2. Instructions.
3. The four Aids to Penetration.
4. The foundation (or source) of the
its own-being is the Dharma-element.
l4 l
is gradual,understanding,
enlightenment.
progress, which
Abhi6amaydlaik i ra
5. The objective supports.
6. The prograrn.
7. Thc rvork of (putting on) the armour.B. The (work of) setting out.9. The equipment.
10. The goirrg forth.
II. Th,e knowledge o.f the paths, which belongs to the discer-ning Bodhisattvas:
t. (A preamble) begiruring rvith the eclipsing (of theGods), etc.
2. The path of the Disciples.3. The path of the Pratyekabuddhas.4. The (Bodhisattva's) path of visiono of great ad-
vantage, by qualities belonging to this and the other rvorld.(5.-10.) The (Bodhisattva's) Path of development, i.e.5. What it does,6. Ilesolute Faith.
7. Praise, eulogy, and glorificationoB.-9. The two supreme attentions ofB. Turning Overo and
9. Rejoicing.
10. Consummation.
11. Absolute Puritv.
III. All-lenouleilge ie considered (as follows):l. From wisdom no stand in becoming,2. from pity no stand in quietude;3. through lack of (skill in) means distance
mother of the Tathagatas),4. through (skill in) means no distance (from5. The points to be shunned,6. their antidotes,
7. The endeavours.
the(from
it),
ts l
EDIYARD CONZE
B. their sameness.
9. The path of vision of the Disciples, etc.
IY. The full understantling of all motles:
l. Aspects, with
2. Endeavours, and
3. Qualities.4. Faults
5. Marks
6. Aids to emancipation
7. (Aids to) penetration
B. The host of irreversible (Bodhisattvas) rvho
still learning.
9. The sameness of becoming and quietude
10. The utmost purity of the fieltl
11. Skill in mearrs.
Y. The full understanding at its su,mntit:
1. The characteristic
2. Its growth
3. Firm position
4. Complete stabilisation.
(5.-6.) Of the fourfold discrimination the fourfold
antidote, respectively
5. on the path of vision,
6. and that of development.
7. The unimpeded concentration
B. The errors.
YI. Th"e gradual Jull understanding
is thirteen-fold.
YII. The single-instanta.neous full undersnnding
is fourfold by way of mark.
YIII. (The Dhurmabody):
l. The Substautial bodv
t6 l
IV
AbhisaDrayi lar ik l ra
2. The I)harma-body, (5) H.ith its activitv,
3. The enjoynrent-body,
4. 'I 'he apparitional body,
it has been proclaimed fourfold.
AA I' .,1
1 17,22 i2 37,14.3 l l9, l l4 l ( r0, 155 164, t36 169,47 176,7B 180,19 185,20
l0 231, l l -269 ,6
f. 200620tb206b2 r.5b229b232a24Ba258a26ib2i0a273b
2 B3a
283b
l l l
vi
v i i
vl l I
,S Ad
55, l7 21 18,7 ?t-7486,7 B-I0
1209 l l1257, 15 l l1263,9 11-121302,20 13l3l3, l9 1313,tr2,16 14-181530- l9-2 tf . l - t t l
3,17 i4,185, u i i i
l7 ,21 v i itB,(r18, 102\ l ,920, i120, l321,5 x i
x i i i
lx
I I I2J
4
67B9
l0l l
I I I I23
56a
B9
JI
3BA1
5{57,5
l()2r35l6rI 7{)I ' '6,7
IB9.IB189l89I90190190193l98201
204208
t i1t ' t
2222
25-'J62i27-5r
2!
. t . )
J*
35-36
36363636363(r37J'
JI
xiv I { {b
xiv
xiv
x l'i
xv i i i 2 l ]0a
xyi i i
xx i i 32tra
xr iv 3{ |21,
xxiv
xxv 4l0o-, t?9
xxvi I
xxvi i
xxvi i
xxvii
xxvi i
xxv i i
xxvi i
xxvi i i
xxviii
xx v i i i
I,
2B5n290b290b
29ia30 tb
xxix 293a 38xxx 295b 39
AA
EDWARD CONZE
A
AbhiEarnaynlankira
I. TIIE KNOWLEDGE OF ALL MODES
I, l. The aarieties of thethoughtof enli.ghtenrnxent, l 'v. IB-20.The thought of cnlightenment is the desire for supreme
enlightenment in pursuit of the rvelfare of others. It isexpoundcd bricfly and in dctail, in harmony rvith theSutras,
It is 22-foldo since it rnay be like
l. the earth, 2. gold, 3. thc nloon? 4. fire, 5. a treasury,
6. a jewel mine, ?. the ocean, B. the thunderbolt, 9. a
mountain, 10. a remedy,
ll. a teacher, 12. the rvishing jewel, 13. the sun, 14. a
song, 15. a king.
16. a storehouse of jewelry, 17. a great roado 18. a coach
(drawn by two horses), 19. a fountain, 20. a pleasant sound,
2L. a river, and 22. a rain-cloud.
Tlre Nidina-chapter, P 4-17, S 4-55, ie omitted in this analysis.r then continues:
I, l, lc. The thouglrt of enlightenrnent, connected with thedesire for full enliglrtenment, in gencral. P l7-lB,
IV 34D
67o
9IOI l
I,o
4J
6a
B
XI
xI
xvl
P3l0c3I 5a32Ba36943?3c377a39864004406a
412a4l8c42Bb429a430o464a479b4B2b
503c
509b
523a523b53lo l?53?c 9
to:549a 3
22L2322s3312, I321,63233563fi I
370
380, 1401434435436,9
xxx
xxxi
xxxii
xxxvi i i
xxxvi i i
xxxi x
xl i i
x l iv
xlv
xlviii
lxxii
353a
Ad3940-4142-48484B49-51J'
52-5354
JJ
)J-J I
5B5B58-62636464-10
70-7 I
19
:IJ
73IJ
74-82
xvi i
xrx
xx
xx
xxll
xxvl
(r0b
96b97b
I 03b
l l lbt20br 59b
lxi ?
VI
VII
YIII II
34(5)
xxviii 472 20Bc300o305c 3
35?o 5
370b 3
4t4b
to:607o 3
l i il iv
lxii
si55I, I, lb. The thought of enlightenment, conrected with the
desire for full enlightenment, in detail. P lB, S i 55.I, lo lc. The thought of enlightenment, which hae the wel.
fare of others for its object, in genetal. P lB, S -.I, l, ld. The thought of enlightenment which hae the welfare
of others for its object, in detail. P lB-19, S -.
' r' I' le' ;Tt''-i'"1'H:r:t
the thought of enlightenment'
l8 l te l
ED'IYARD CONZE
These 22 varielies are superimposed on the text of the Sutranot without some violence. They are also found in Asanga'sMahdydnastitri laikdra IV 15-20, pp. 16-17, which refers to dreAkshayamatistrtra as the source. Each variety is based orr thepredomiqaace of some virtue, begirrning with detetminatiorr audearnest irrterrtion, and ending rl-ith. the Dharrna-body.
qo. P
I t92L931942I521622722822
:
:bo666B6B6B6B
no. P
92210 2211 2212 2313 2314 2415 2716 28
s6B6B697072?B-Bt, 97-9281.8282-90
no. P
L7 2918 2919 3l20 312L 3222 32
s9394
100102r06il0
I, 2. Instructiorr.s. vv. 2l-22.
The instructions are terrfold, and concern:l. the progress,2. the (four holy) truths,
3. the three jewels, i.e. the Buddha, (the Dharma,and the Samgha; see w. 23-24)
4. the absence of attachment,5. (persistent) indefatigability,
6. full acceptance of the (urahayanistic) path,7. the fi.ve organs of vision (i.e. the fleshly eye, the
heavenly eye, the wisdom eye, the dhanna-eye, the Bud-dha-eye),
B. the virtues of the six superknowledges,
9. the path of vision, andI0. the path of development.
1. P37. S118,72. P43,L4. S136,5
r,I ,
,,
[10] I l l ]
I , 2, 3.
I , 2, 4.
I , 2, 7.l , 2, B.
I , 2, 9,
DO.
I234i)
6I
B
Ablr isarnayi latk i ra
o) The Buddha. P 47, g. S l4l, 14. 6) The Dharma.P 51,10. S lBl , l9. c) The Samgha. p 60,4, S266,10.
P 73. S 281,5. _ I , 2, 5. p 75. S 283,5. _ I , 2. 6.P 76,4. S 2S6.2.P 77. S 290.P 83,7-gl , S 301,11.308,20(Interlude. P 97-95. S 308-324)P 98,6. S ii 324.1. Divided into 16 ruorueut.s, i.e.
PS' 98,6 324 , l
99 ,5 325,199,16 ,10
102 ,5 335 ,6105 ,1 37L ,20
,12 3iB,I7,16 ,21
106, B 380,2107,6 3Bl,16
no.PS
9 107, l0 381,20I0 ,12 ,2011 108,1 382,912 109,16 399,513 n3 , B 455, 1314 115,1 470,815 ,4 ,g16 ,B ,21
r, 2, 10. P l l5, l0. s 470,22.
I, 2, 3c. The Sutngha. vv. 2J-24.TL."e are twenty (varieties of sairrts):
l. Those with dull (facultics),2. those with kcen facult ies,3. those who have attained faith,4. those wlro have attained correct views,5. those (who are reborn successively) in the families
(of men),
6. those (who are reborn successively) in the families(of gods),
7. those with one single interval (of rebirth amongthe gods),
EDWARD CONZE
B. those who (attain) Nirvana in an intermediategtate"
9. those who attain Nirvana as soon as they have
been reborn (in the sphere of pure form),
10. with (great) e{Iort,
11. without effort,
12. those who have gone to the Akanishtha gods (to
win Nirvana there),
13.-15. (rvho again are of) three (kinds), i.e.
13. those who move along by leaps, (jumping straight
from the lowest heaven of the form rvorld to the highest,
i.e. the Akanishtha heaven),
(I4. the Half-precipitant, who jumps liom the low'
est to the highest heaven of form in two leapso
15. those who, on their rvay through the heavens
of form, have deceased in all stations),
16. those who have gone uP to the highest sphere
of phenomenal existence'
17. those who have forsaken the greed for (the world
of) form,
lB. those who are appeased in this very lifeo
19. those who have witnessed (cessation) with their
body,
20. the Pratvekabuddha.
P 60. The eight-lowest Bodhisattva (: Streamwinnet).s 266
The Bodhisattva-faithfollower. S 267
The Bodhisattva as dharma'follower' S 268
The candidate to the second and third fruit
who ie intent on faith. S 267
The caudidate etc. who has attained correct
views. S 268
1. 60.2. 6I .3. 6r.
4. 62.
l t2 l I 13 ]
Abhisamaydlaik i ra
62, The Once-returner S 270 g63. The Never-rerurner. S 2?1.4-ts
5. P 64. S 268,16. 6. P G4. S 269,(t-270,9. 7. p 65.s 274,20. B. .P 65. S 27I,20. g. t , 66. S 2i2,10. 10. p 66.cf. s 275,6-17. i t . p OO. s 272,5 ,15. t2. p 67. cf . s 2?5,17. 13. P 67. S 14. P (rB. S lS. p 68. S 276,t5.16. p 69. S - . I7. p 69. S _. LB. I j 69. S 2?9,10-280,20.19. P 70. S 272,18-273, tB.
- 77. The candidate to Arhatship. S 280,20.20. 7r. s _.
71. 'I 'he fruits which can be olrtaiued on the nathof tho Discipln and praty.ekabu<Idha. S 2?t, IB.
- 71. The establishrnent of others in the dharma onet loes not onesel f at ta in. S 274.
7L. Elucitlation of t lrr: courmunity of irreversibleBodlrisattvas. S 274,28I.
I, 3. The four Aids to Penetration 1"v. 2S-J6.(vv. 25-26) The distinctive superiority of the Bodhi-
sattva and the Protector (the Buddha) over thc Disciplesand Pratyekabuddhas with regard to the degrees ofHeat, (Sunmits, Patience, and Highest mundane dhar-mas), distinguished as weak, mediurn a'd strong, resultsfrom
A. their objects (r'v. 27-83),B. their aspccts (vv. 27-33),C. their causality (which leads to the attainment of
understanding in all the three vehicles), (v. 27)D. the assistance (v. 36),E. the connection which, taken in due order, they
have with the four kinds of false discrimination (w. 34-3s).
(w. 27-33). The Aids to penerrarion, weak, mediumand strong:
EDWARD CONZE
(1. Heat)
a) Weak; I 3a-e). The object here arc (the 16 modcs
of) impermarrent, etc., which act as the su-bstraturn of the
(four) truths. The special aspect (from which the Bodhi-
sattva considers these 16 modes) lies iu that he refrains
from settling down (in the conviction that the modes refer
to separate dharmas which actually exist), etc. The
cause (here and throughout) is the winning of all the three
vehicles.
b) Medium; I 3/). (The object here is) (the absenceo
in true reality) of the rise and fall of the skandhas. (The
aspect is) the absence of an either discontinuous or con-
tinuous existent.
c) Strong; I 3S). (The object is the fact that the
truths, seen as impermanent' etc.' are mere) nominal con-
cepts. (The aspect lies in that) they can"ot be expressed
in words.
(2. Summits)
c) Weak; I 3h). (The object here is) not to take
one's stand on the skandhas, and the absence of own-
being in them as a result of their having such an existence
(which is empty of own'being). (The aspect lies in that
one notes) a common state of own'being for both (the
skandhas, and the emptiness of all dharmas), and there'
fore does not take one'6 stand on impermanent' etc'
D) Medium; I 3t). (The object is) the fact of their
emptiness as the result of such an own-being, and a com'
mon state of own'being to them both (i.e. to the dharmas
and their emptiness). (The asPect it) the non'appro'
priation of dharmas.
Abhisamaydlaik i ra
c) Strong; I 3k). (The object is) that, in consequenceof that, one does not look about for signs. (The aspectis) thc investigation by rvisdom in the absence of theappreherrsion of anything.
(3. Patience)
o) 'Weak; I 34. (The object here is) the absence ofown-being in the skandhas; (the aspect lies in) that theyhave non-existence for own-being.
b) Medium; I 3m). (The objecr here is) the absence,in them, of birth and of going forth (from it); (the aspecrlies in) the (perfect) purity (of body, speech, and mind).
c) Strong; I 3n). (Thc object here is) the abeenceof (the) signs (of all special and universal marks) in them(i.e. in all dharmas); (the aspect lies in that) no act of per-ceiving (separate dharmas takes place), because the signsare not sustained by theln, and one has no belief in them.
(4. Highest mundane dharrnas)
o) Weak; I 3o). (The object here are the skandhasof the Bodhisattva which are merged into) the medita-tive trance (which contemplates the non-genesis of theown-being of all dharmas). (The aspect lies in) its acti-vity (which carries the Botlhisattva soon to enlighten-ment).
6) Medium; I 3p). (The object here are the skandhasof the Bodhisattva insofar as they are the cause of) hisprediction (to Buddhahood). (The aspect is) the extinc.tion of conceit (since he remains unaware of being intrance).
c) Strong; I 3q). (The object here is) the commonstate of own-being of the three (i.e. of the meditative trance,
[14] l t5 l
EDIY,\RD CONZE
the Bodhisattva and perfect wisdom). (The asPect is) the
non-discrirnination of the meditative trancc (since all
dharmas have ceased to exist for him).
(E. The four kinds of false discrimination) (vv. 34-35).
There are two kinds of imputation of an object, the one
(I, 3s, corresponding to Heat) concerns (all) objcctive enti'
tieso the other (I 3r, corresponding to Summits) the arrti-
dotes (to unwholesome states). Each one is ninefold.
The first (I 3s) is divided under the headings of l. delu'
sion (2. the skandhas, form, etc; 3. settling down in name
and form; 4. attachment to the two extremes; 5- the non'
cognition of defilement and purification; 6. the non'esta-
blishment in the holy path; 7. the basis; B. thc self, ctc.;
9. purity in relation to production, etc.). The second
(I 34 (is divided) under the headings of l. heap, (2. sense'
fields, 3. the elements, 4. co-production, 5. emptiness,
6. the perfections, 7. the path of vision, B. the path of
development, 9. the path of the adepts).
The (imputation) of the subject is considered in trvo
ways, (I 3u, corresponding to Paticncc) as rcfcrringJ to
(the subject) as a substantial entity, and (I 3u, correspon'
ding to Highest mundane dharmas) (as referring to the
subject as) to a conceptual (or nominal) entity. The first
(I 3u) concerns 1. (the idea of a) self as an independent
reality, (2. the self as a unit, 3. the self as a cause' 4. the
self as a spectator, etc.l the self as the receptacle 5. of
the defilements, 6. of dispassion, 7. of the path of vision,
B. of the path of development, 9. the self as the lbunda-
tion of the state of one rvho has attained his final goal).
The secoud (I 3o) is based orr l. (the concept' or the nomi-
nal reality, of) the skandhas, (2. the sense'{ields, 3. the
elements, 4. conditioned co-productiorr, 5. purification,
l16l
Alrhisamaynlar ikdra
6. the path of vision, Z. the path of developmento B. ther l ist inct ivc Path, 9. the path of the adepts).(D. Assistance) (v. 36).
(Three things) at all times give assistance:l. (I 3ro) the absenee of despondency, etc., in thought,2. (I 3") (the good friend) lvho rlemonstrates the
st:rte of al-rsence of own-being, etc.;3. (I 3r) the renunciation of states hostile to that.
I 3o. Weak fleat with regartl to the Truth of Ill.P l l9,1l . s i i i 486.?.
I 3b. Weak Heat. . . Truth of Originat ion. p l lg, l9.s 488.7.
I 3c. Veak lleat. . . ' l 'rutlr of Stopping. I, 120,4.s 488.13.
I 3d. Veak Heat. . . Truth of the path.I 3e. The distinctive causality for all
s 503,3.I3f . P723,14. S, 504.- I3g. pt26,ZZ. S549,22.I3r, . Pl2B,3. SSS3,3. - I3t . .P133,9. S6f3, f9.I3k. p135,t4. 5641,22. _I3r. ,P136,13. s 652,n.I3n. Pl37, lg. S6?5,4. - f3n. J) l3B, lB. Sv683.I3o. Pl4l ,L. SBZ5,?. - IJp.pt44,t l . S836, l .I 39. P l45, l l . S 836, l l .I 3r. The connection with thc discriminations in general.
P 145,20. S B3?,3.I3s. P146,21. 5842,14.-13r. p l4g, t4. S_. _I3u.
P 150,3. s _.f 3r ' . P 150,17. S vi 886.f 3ru. Skil l in means. the
s 910,9.I 3r. The good friend, the
s 937.1.
I l7 ]
- l i . Corrn. , l l ,h i"4. td\ , i t i , , t , , j , . l
P 72t,5. S 490.4.degrees P 123,6.
f i rst assietance. P l54, lS.
secoud assistance. P 156.3.
ED'WARD CONZE
l, 4. The Lineage. vv. 37'39.The lincage (or the subjective source, or substraturn,
of the activities of a Bodhisattva and of the properticsof a Buddha) is so called as the source (of 13 factors, i.e.) of
1.-6. the six dharmas conducive to spiritual achieve-ment, (i.e. the four Aids to Penetration, the path of vision,the path of development),
7. (the production of) the antidotes,B. the forsaking (of detrimental states),9. the state of being able to overlook the difference
between those two (i.e. betrveen antidotes and harrnfulstates)r
10. wisdom, together with pity,It. (the virtues of a Bodhisattva) which are not shared
with the Disciples,
12. the successive actions for the x'elfare of others,13. the action of the cognition which rvorks without
any effort (for the rveal of beings).
A distinction between the various lineages is rrot tena-bleo because the Dharma-element (o" the Absolute) igundifferentiated. But it is because of the difference bet-ween the dharmas that are founded on it that their distin-tion is proclaimed.
P 160,15-164,19, S vii 1209-1257,14.
I, 5. The objectiue supports. vv. 40-41.
The objective supports (of a Bodhisartva?s activity) areall-dharmas. They again are reckoned as
l) wholesome, (B. unwholesome, C. indeterrninate);(tle wholesome are subdivided into):
AlrLisarnayElaik6ra
l. those belonging to the worltlly path, 2. the supra-r'. 'rlane. (The first are) dharm", with, (the secon,l ,.e)dharlnas rvithout outflorvs.
(The dharmas withou[ rutflorvs are again subdividedinto) (2o) conditioned and (20) unconditionetr (dharrnas),a'd (into 2c) dharrnas eharcd arso with trre Discipl"*, uo,l(2d) (dharmas) nhich are special to the Sage.
I 5. P t( t4, IJ-169. S l2S?,tS_126J.a) The objecr in gcneral. 6) Worltily wholesome dharmas.c) Vorltlly rrnwLolesome tlharmas.r/) Indeterminatc tlharmas. e) Vorltlly wholesome dharmas../) Supramundane dharmas. g; Dlrur-^, with outflowe.i) Dharmas without or,tflo*r. r.) Conditionetl tlharmas./r) Unconditioned tlharmas. /) Cornmon dharmas.nl) Urrcommon dharrnas. n) The objective supports of pro-gress.
?. .1" forsaking (of all false views),
3. the achievement (of the thought of all_knowledgewhich is quite pure ancl transcendant).
I, 6. The program. v. 42.The program of the Self-Existent should
three kinds of greatnesso i.e.l. the aspiration to raise all
sible state.
be known by
beings to the highest. pos-
43.in putting on the) armour\ryays, when the six (per-
I6, I . PI 6,2. PI6,3. P
169,4. S vii 1263,9. I i l8,l0.t72,6. S1270,3. Ai l l , l4.t72,22. S t2?8,16. A i tg,6.
(I, 7-10. The Progress).l, 7. Putting on the armour, v,
The progreas (which consietsis experienced in six times six
I rB]l le l
EDWARD CONZE
fections), giving, etc. are combined with each other one
by one.
i. e. The perfection of giving of a Bodhisattva who practises
the perfection of giving; the perfection of morality of a Bodhi'
sattva who practices the perfection of giving; etc. fot 36 possible
combinations.I ?o) The first sextad connected with the perfection of giving
6) The sccond sextad connected with the perfection of morality'
c) Thc third sextad connected with the perfection of patience.
d) The fourth sextad connected witlr the perfection of vigour'
e) The fifth sextad connected with the perfection of meditation.
/) The sixth sextad connected with the perfection of lr'isdom'
g) The perfection of wisdom developing into skil l in meaus
h) The armour of the skill in means of a Bodhisattva who
courses in the perfection of wisdom.
i) The r6sum6 of the sextad of the armour.I 7a. P 176,7. S vii 1302,20. - I 7b- P 177.6.
T7c. Pl77,LB. S1305,1d. - I7d. Pl7B,7
l ' le. P178,14. S1308,3. - I7f . PL7B,22'I7S. P1?9,8. S1311,3. - I7h. P179,12.
I 3; . P 179,15. S 1311,13.
I, B. Setting out. vv. 44'45.
The progress in setting out, which consists in ascend-
ing on the great vefuicle should l)e klown with reference to
1. the (entering on and emerging from the four) trances
and the (four) formless (attainments),
2. (the six perfections of) giving, (morality, Patience'
vigour, meditation and wisdom),
3. the path (as defi.ned by the wholesome practices),
4. (the four Unlimited, i.e.) friendliness, (compassion,
sympathetic joy, and evenmindedness),
5. the absence of devotion to a basis (rvhich marks his
cognitions),
s 1304,6.s 1306,18.s 1309,12.s 1311,8.
[20] [21 ]
practices),
Alrhisamaynlaikera
6. the threcfold purity (by which one does rotapprehend the object of each perfection, nor its subject,nor the perfection itself),
7. the program,B. the six superknowledges,9. the principle of the knowledge of all modes.
I B, l . P l80, l . sI ,2 , IB
,3 l8 l . r3,4 , lB,5 183,1,6 , lB,7 184,5,B ,20,9 I85, t0
vi i l3 l3, l91324,1 I1325,20132(t,I71328, I1329,16I 331,11340,1
, l l
I, 9, The equipment. vv. 46-47.One should know that the progressive steps in the pro-
gress in equipment are as follows:l. (cornpassionate) syrnpathy,2.-7, the sextad of giving (and the other five per-
fections),
B. tyrr ietut le,
9. togcther rvi th insight,10. the path which couples the two (i.e. insight and
quietude),
l l . the ski l l in means,12. cogrrition (of the 20 kinds of emptiness),13. merit (rvhich results in ll2 kinds of meditative
trance),
14. the path (which consists of 2l13. the (43) dharanis,
16.L7.
the
the
EDWA.RD CONZE
ten stages (see vv. 4B-70),antidotes (see v. 7l).
9,1I
3456n
9,8.9
1011L2t3t4t5t617
compassion P 185,20. S vi i 1342,16perfection of giving P lB?,1. S 1353,4perfection of morality P LB7,2l. S 1355,13perfection of patience P IBB,B. S 1357,11perfection of vigour P 189,1. S 1358,7perfection of meditation P 189,10. S 1359,5perfection of wisdom. P 189,23. S 1360,3P 190,5. S 1361,1
lgl , I 1374,t9192,12 1390,14 (Form, etc. is neither bound nor
194,3 1405,? freed).
t95,10 1407198,11. S 1412. v i i i 1414203.22 ix 1427
2L2,82r4,6
1450,16x L454
225,20 1473,19
I, 9,L6. The ten st&ges. r'v. 48-70.I. (The Bodhisattva) seizes the fi,rst stage by means of
ten preparations:f . fte forms the) resolute intention (to win the know-
ledge of all modes);2. he supplies (all beings) with beneficial things;3. (he forms) an even attitude of mind towards (all)
beings;4. (he practises) renunciation (by giving to all beings
without discrimination);5. he tends the (good) friends (or preceptors);6. he searches for objective support from the true
Dharma:
r oo 1LAL ] [23 ]
AbhisarnayElaikdra
7. alrvays (in all his births) his mind is benr on leav-ilrg horne;
B. he longs for the body of a Buddha;9. he demonstrates the Dharma (to beings);10. he is truthful in his speech. That is the tenth.
One should know that these are effective as prepara-tions when one does not assume a basis with refereuceto the own-being (of these activities or their objects).
2. The second sroge is marked by eight preparatiorrs):l. (the perfect purity of) morality,2. gratitude (and thankfulness for all the kindlv
actions he has ever experienced),3. (the fi.rm grounding in the power of) patience,4. (the cultivation of) rejoicing,5. (the manifestation of the) great compassion,6. (an attitude of) respect (for one's instructors),7. reverence for the instructors,B. the vigorous pursuit of (the perfections), giving, etc.
3. On the third sfage one stands in {ive dh.armas, andthe absence of coneeit is the essential factor in each case.(The livc dharmas arc):
1. an insatiable desire to leam,2. the disintercsted gift of dharma (without expect-
ing any reward),
3. the thorough purification of the Buddha-field (towhich one dedicates all the merit one has acquired),
4. the indefatigability (with which one keeps ondoing good to others) in the samsaric world,
5. a sense of shame and a dread of bln-e.
EDWARD CONZE
4. (On tne {ourrlt' s'og€ one should stand in ten dhar-
maso and not abanrlon thern' They arc):
1. living in a forest'
2. fewness of wishes'
3. contentmentt
4. the cultivation of the austere penancc of the ascetic
practices,' 5. the non-abanclonment of moral training'
6. the loathing of sensuous qualities'
7. disgust (for"the rvhole of the phenomenal.world)'
B. the" complete renunciation of all thnt is his'
9. (an) uncowed (attitude of mind)'
10. a disrcgard (for all things)'
Abhisanl : rYdlaikdra
2. morality,3. paticnce,4. vigour,5. meditation,6. wisdom;
6,8. and rvhen he gives uP (another
?. (he avoids all) longing for (the
the Disciples.l
B. (he avoitls all) longing for (the
the Pratyekabuddhas;
rything (he hail),12. does not reject
although he (hirnself) i"
9. (he avoids all) inclination to worry;
10. he remains uncowed rvhen he rneets with a beggaro
I1. tloes not becorne sad when he has renounced eve-
six dharmas, i.e.):
mental outlook of)
mental outlook of)
those rvho ask him for something,
' )00r.
5. On tlne fiJtlt' stage
by avoiding:I. intimacY (with
he accornplishes the ten (requisites)
houscholtlcrs, atrtl rvith rnonks antl
nuns):2. jcalousy about thc families (of the faithful)''
l. idfl places where one meets society'
4. exaltation of self and deprecation of others'
5. the ten paths of unrvholesome action'
6. conceit,7. arrogance'B. Perverted viervs'
9. doubt,10. consent to the defilements'
6. He gains the sixth sftrge when
6A. he fulfills (6 tlharmas' i'e' the perfections of)
I. giving,
[24]
7A. He has arrivetl at the seuentlr stcge when he has
removed twenty blenrishes' They are:
l. the seizing on a self,
2. (the seizing on) a fc'ingr
3. (the seizing on) a soul,
.1. (rhc seizing on) a Person'5. (the seizing on) annihilationist viewso
6. (the seizing on) eternalist views'
?. (the production of the notion of) a sign'
B. (the formation of the vierv of) a cause'
9. (settling down in) the (five) skandhas'
10. (settling down in) the (lB) elements'
It. (settling dou'n in) the (12) sense-lielde'
[2s]
EDWARD CONZE
12. establishing oneself in what belongs to the triple
world,13. attachement (to the triple world)'
14. hanging on' in oneos mind (to the triple world)'
15.'l?. settling down in viervs on the triple jewel'
18. (settling down in views on) mor:rlity'
19. contentions about emPtiness,
20. (raising an) obstruction to that (i 'e' to emPti-
ness).
addition there is (another) set of t$renty (dhar-
should be fulfilled on the seventh Etage' They7B.Tn
mas which
are):
l.-3. the cognition of the three
(i.e. of 1. emptiness, 2. the signless,
4. the tlrreefold PuritY,5. (the great) comPassion,
doors to deliverance
3. the wishless).
6. the absence of conceit (which is the fulfillment of
friendliness),?..the knowledge of the sameness of (all) dharmas'
B. (the penetration to) the one single principle (of
all dharmas),9. the cognition of non'production'
I0. the patient accePtance of non-production' -
11. (the habitual absence of all notions of duality
which sees only) one single flow of dhannas'
12. the uprooting of (all) thought'construction'.-
13. the turning -away
from perception and (false)
views,14. (the turrring away from the) dcfrlements'
f 5. the paci{ication (tluougtr) quiet'udc (together
with) skill in insight,
[26]
the
(B)(of
Alrhisarnaydlaikera
16. a mind completely tamed,
17. a cogrrition which is nowhere obstructedo
lB. (one sees) nowhere a ground for attaclrrnent (or
affection),
19. (one acquires a personality) which impartially
goes to nny (Buddha-)licld one wishcs to go to,
20. and which everywhere exhibits its orvn body
(n. in the circle of the asseurbly).
B. (For the eighth stage) eight decds are taught:
(A) I. the cognition of the minds of all beings,
2. the playing with the superknowledges,
3. the creation of a lovely Buddha-field,
4. the tending (and honourirrg) of the Buddhas, andcontemplation of the Buddha(-body as it really is).5. the cognition of the (higher and lower) faculties
others),6. the purification of the Buddha-field (by purifying
thoughts of all being),7. the (perpetual) abiding in (the concentration on
everything) as an illusion,
B. the grasping at a (nerv) becoming (or personality)
at will.
9. (On the nhrth stage twelve dharmas should be ful-
filled. They are):
1. Resolves which are infinite (aud always successful),
2. the knowledge of the speech of the gods (and of
all other beings),
3. ready speech (or inspiration, which is inexhau-
stible) like a river,
4. the supreme descent into the womb,
the
127 l
EDWARD CONZE
5. the accomplishment of (being born in a good)
family,
6. (the accomplishment of) birth (in a Kshatriya or
Brahmin family),
7. (the accomplishlnent of bcing born in) the clan
(from which all the Buddhas of the past have corne)'
B. (the accomplishment of) a retinue (of Bodhisatt-
vas),
9. (the accomplishrnent of) the rnanner of lrirth (so
that, even when just born, the Bodhisattva irradiates all
world systems with his splendour, and shakes them all
in six ways),
10. (the accomplishment of) leaving home (together
with many other beings),
Il. the accomplishment of (the miraeulous hannony)
of the Bodhitree,
12. the fulfilhnent of (all) the tlunlities.
10. (The tentlt' stage)
Vhen he has passed beyond the nine stages' that cogni-
tion by which he is established on the Butldha-stage,
should be known as the tenth stage of a Bodhisattva'
I, 9,L7. The eyr'ipment uiilt ' an'titlotes. v. 71.
The antidotes should be known as eightfold, with refe-
rence to the path of vision and to the path of repeated
meditational practice, and (they serve) the purpose of
appeasing the eight discriminations of object and subject'
9,I7. The equipment with antidotes.
9,17a. Antit lotc to the l irst discrimination of the object on
the path of vision. P 225,20. S x 1473,19'
II
[28 ] [2e]
III
I
III
Alrhisarnaydlaikdra
9,17b. Ant idotes tothe second.. . object . . . P227,4. S 1480,12.9,L7c. Ant idote tothe f i rst . . . subjecr. . . P227,21. Sl4B?,21.9,17d. Ant idote to tho eecond. . . subject . . . P 228,8,
s t48g,l8.9,17e. Antidote to the first discrimination of the object on
the path devcloprnenr. P 228,19. S 1491,3.9,17f. Ant idote to the second.. . object . , . P229,13. S 1508,16.9,17g. Ant idote to the f i rst . . . subject , , . P 230,14. S l5 l?,10.9, I7h. Ant idote to the second.. . subject . . . P 2J0,19.
s 15lB. l .
I, 10. Going-Jortlr. vv. 72-73.The progress (which corrsists) in going-forth is eight-
fold, and should be krrown with reference to:l. the program (or ultimate goal),2. the sameness (of all the elements involved in tLre
process of going-forth to ernancipation),3. (the activity for) the weal of h-ings (which pro-
duces the merit withoutl which the intuition of the ulti-mate transcendent identity of evcrything is impossible),
4. the absence of (the necessity for) exertion (inone's activity),
5. the going-forth l'hich is free from (any attach-ment to) the extremes (of eternalism and anrrihilation, ofNirvarra and tlre samsaric world),
6. the going-forth which has the mark of (leading to)the attainrne't (of the achievements open to all the threevehicles),
7. the going-forth (rvhich leads to) the knowledge ofall modes (peculiar to a Buddha),
B. The (going-forth which lies within the) sphere ofthe (highest degrees of the) path.
II
ED1YARD CONZE
10. The progress in going-forth. P 231,11. S
A i 24"5.
I0,1. The program of going-forth.10,1o. Going-forth to the highest possilrle state.
s 1534.I0,1lt. The going-forth which consists in forsaking.
s 1555"8.The going-forth which leads to achievernent. P 233'15
s 1558,21.P 234.2L. S 1560,21. A i 24,7.
236,8 1564,8 24,7.239,L2 1586,4 24,L0.240,4 r6tB,5 24,rr.242,12. 1635,3. i 24,14.
Going-forth to attainment. P 242, 13. S 1635'3.xii 1636.
I 10,6b. Negation of something to be attained. P 244,18-S 1642'15-1676. xi i i 1.
I I0,6c. Negation of someone v'ho attains. P 247,20. S xiii
66,L9-7L (enil of printed edition of S).I 10,6d. Negation of both object and subject of attainment.
P 250,L6.I I0,?. P 256,7. S fol. 99 a. A i 27'7.I 10,8. P 263,18. S fol . 137b. A i 3I ,10.I l0,Bo. Worldly perfection of giving P 263,18.I 10,8b. Supramundane petfection of giving. P 264,L4.I l0,Bc. Worldly perfection of wisdom. P 265,1.I lO,Bd. Supramundarre perfection of wisdom. P 266,5.(I 10,8e. Conclusion. P 266,14-269,6).
xi 1530.
P 232,8.
P 253,8.
I I0, Ic.
I10,2.r 10,3.I r0,4.I 10,5.I 10,6.I 10,6o.
[30]
Abhisamaydlaikdra
II. THE KNOWLEDGE OF THE PATHS
II, l. T'he lintbs oJ tlrc lmoulwlge o! the putlrc. v. l,l. The capability of thc Gotls firr that (i.e. the know-
ledge of the paths) is eclipsed by the splendour (of the'Iathagata).
2. One is definitely lixed orr the object (of full enlighten-ment).
3. (All l iving beings) are lrervaded (by the Buddha-nature which is the original cause of enliglttenment).
4. The own-being (of the knowledge of the Paths con-sists in uot rejecting rebirth in the phenomenal I,orld, sothat one may be able to help beings).
5. Its activity (consists in helping others to rvi fullenlightenment).
P 200b 6 : A i i 33-34 : A<I ch. 22: S xiv 1440.f . I i i 33. But the might of the Budtlha, his majesty and autho-
rity, surpassed even the splerrdour of the Gods.2. A ii 33: P 20la 7. Those Gods who have not yet aspired
fo firll enlightenment, shorrld do eo.3. P 20la B: I i i 33. 4. l , 20lb l : A i i 33.34. S. P 20tb
r:Ai i34.
II, A. The Path ol tlrc Disciples.II, 2. The knouledge of the path whichcazsisrs in the cogni-tion oJ the path of the Disciples.IL, 2,1. The aspects oJ the four truth.s. v. 2.
Within the compass of the knowledge of the paths,(the knowledge of) the (16) aspect of the four holy Truths,
[31 ]
EDIVARD CONZE
but without taking them as a basis, should be known as
the path of the Disciples.
P 20Ib L-202b ? has a discussion, not found in l, of the well-
known 16 aspects of the four holy truths, i.e. imperrnauent'
i l l , etc., w[ic[ are sometimes tl ircctly utelt iole{, sornetirles
only alluded to.
IL, 2,2. Tlrc aiils to penetr&liorr,. vv. 3'5.
1. The degree of. Heat (comes from seeing) the ern[)ti-
ness of the skandhas, i.e. fornr, etc. arrd from making no
difference between the emptiness (of different objects);
2. the Summits from not taking theur (i.e. the skandhas)
as a basis;
3. stenilfast Paticnce from (seeing) that it is itradrr is-
sible to take one's stand on them as being permanent' etc';
4. tlre highest nnondant.e dharmas on' the road of the
saintly Disciples have been laid down through the demorr-
stration in detail that one should not take one's stand
(anywhere) when one has undertaken the ten stages. And
why? The Buddha, when he has ktrown enlighterunenb'
has not looked out for (t"y) dharma.
P 202 b 7-206 b 6 : / i i 34-38.L, A ii 34. Through standing on ernltiness shorrld one ataurl
in perfect wisdom.2. A ii 35. One should so develop that one does not take oue's
starrd on form, feelingr etc.3. ,4 ii 35-6. One should not take one's stand on the ideas that
t form is permanent, or impermanent t, etc'
4. ,4 i i 36-8. Nowhere did the Tathagata stand, lrecause his
mind sought no cuppoft.
II, B. The path of the Pratyelwbudilhas.
[32]
3. - l i . Crrnzr, l l ,h innnynlai tr ; rr t
[33]
Abhisamaynlaikdra
rr' 3. The knowledge of the paths which consisrs i,. the cogni-tion of the path of the Pratyekabuddlns.
(w. 6.-7.) (The text next) indicates the deptlr. ofthe cogrrition of the Pratyekabuddhas, who do not needto be instructed by others (in their present lives, sincethcy havc in prcvioue livce learnetl wrrat is neces.aryfor) the self-enlightenrnenr of the Self-existent. (When aPratyekabuddhao after his enlightenrnent, desires) to makesome one hear something with regard to such antl suchan object in such and such a form, the said object appearseven without words (in the mind) of that person just inthe form which is necessary.
Nothing corresponds to thie in p.
fI, 3,1. Its threefold distinctiueness. v. B.(The distinctive features of) the path of the pratyeka-
buddhas are summed up in the fact thatl. it forsakes the construction, i ' thought, of objective
,errtities,
2. rlocs not forsake the (bclicf in a) subject,3. has a (special) foundation (or source, of its olvn).
II 3,1,1. P 200 b : A ii 38. Sublmti: Nothirrg in parricrrlarhas becrr irrdicatcd, rrntlri 'g iu particular L", lr."o explai'etl.The Gode thought: 'what the holy subhuti here
"'*pIo.".,demonstrates and teaches, that is remoter than the ""-oa..subtler than the subtle, deeper than the tleep.
II 3,1,2. P 20Ba S. A ii JB-40. All beings, and all rhings, area magical il lusion, a dream.
II 3,1,3. P 2ll. A ii 40-42. The Su*a speaks of those whocan grasp this teaching, and relates the miraculous creationof flowers by Indra.
EDWARD CONZE
II, g,2. The aiils tu per,etrotion' w' 9-10'
1. The degree of il*t consists in the absence of con-
flict between the merely nominal existence (of form' etc')
and the asPect which indicates the true nature of dharmas;
2. the -Su**its
(arise) when one discerns that formn
etc., cannot diminish (or increase)'
3. steadfosl Patience, when there is no appropriation of
form, etc., because of the emptiness of the internal ele'
ment8, etc.
4. the highest munilane dhnrmas through the aspects of
the non-production, etc', of form' etc'
II 3,2,1. P 2L2' A ii 42' Separate thitrgs are allowetl a con-
vent ionalexistencefromthestaudpointofempir icalreal i ty.Tl 3,2,2. P 2L4 a 5' A 1i 42'
if s,z,e. P 2l4b 4' A ii43' One trains oneself neither to
approPriate the skaotlhas' nor to let them go' ' A list of 20
kinds of emptin'ess' beginniug with the emptiness of the inter-
nal elements, is giv"n at P 195-198'
II 3,2,4, P zLs o li a ii ql' One does not ttain to get hold
of any tlharrna, nor to prodluce one' or rnake it disappear'
II, C. The potlt' oJ the Bodh'isattuas'
II, C a. The Potlt oJ uision'
II, 4. The path oJ uislio't", an'il the greut atluorltage' w' ll-16'
Next, in thc knowledge of the pathso one speaks. of the
Path of Yision, togethei with its advantages' It is four-
fold, with regard io "u"h
of the Truths' and has the
moments of patient Acceptance and of Cognition' Thcse
are the moments of the knowledge of the paths:
1. (Acceptance of cognition of dharma in suffering):
No consent (to the separate existence of dharmas)o because
the foundation lsuchness) and that which is founded on
Abhisamaydlaik i ra
it (the Buddha) are not (ultimately distinct), and because
the Suchness of the skandhas) and the Buddha are in
turn itlentical;
2. (Cognition of dharma in su{Iering): the greatnesE(of perfect wisdorn and of all dharmas),
3. (Acceptance of subsequent cognition of dharma in
suffering): their measurelessness,
4. (Subsequent cognition of sufiering): the absence of
limitations (in them),
5. (Acceptance of cognition of dharrna in origination:)
the absence of extremes (in them);
6. (Cognition of dharma in origination:) The accu-
rate deterrnination of ftrrm, etc. (reduces cverything to
the purity of its dharrnic nature);
7. (Acceptance of subsetluent cognition of dharmas
in origination): one rvho stands in Buddhahood does not
take or give up anything;
B. (Subsequent cognition in origination:) (a Bodhi-
sattva develops) friendliness (and the other Unlimited),
9. (Acceptance of cognition of dharma in stopp-
ing:) (and) emptiness (as the true essence of the skan-
dhas);
10. (Cognition of dharrna in stopping:) (his way of
lifc leads to) the attainrnent of Buddhahood,
11. (Acceptance of subsecluent cognition in stopping:)
the acquiring of every kind of purity,
12. (Subsequent cognition in stopping:) the removal
of all misfortunes and diseasesl
13. (Acceptance of cognition of dharma in the Path:)
the desire to seize on Nirvana is brought to an end,
14. (Cognition of dharma in the path:) the protec-
tion, etc., Lry the Buddhas (and Devas);
[34] [3s]
EDWARD CONZE
15. (Acceptance of subsequent cognition of dharmain the Path:) following on (the observance of the preceptsby which) one refrains from killing living beings, (it leads)to the establishment of beings in the principle of the know-Iedge of all modes, in which he himself is (already) esta-blished,
16. (Subsequent cognition of the path:) (and finallyto) the turning over of (the merit from) giving, etc. to
the (cause of the) full enlightenment (of all beings).
l, P zLS b 2. A ii 43-4. The Sutra considers the relation bet-ween Suchness and the Tathagata, Iretlveen perfect wisdornand the skandhas.
2. P 2L7 a 7. A i i 45. 3. P 217b 9. A l i 45. 4. P 2l9a B.A ii 45.
5. P 2IB b 2. A ii 45. The extremes are eternity and annihi-lation.
6. P 2L9 b 3. A ii 46-8. The Sutra discusses the infinitude ofbeings, and of perfect rvisdorn, and the Bodhisattva wlro under-stands perfect wisdom is a potential Tatlr.agata.
7. A ii 48. ft was because he possessed the fulness of perfoctwisdom that the Buddha received his prediction from Di-
pankara.B. P 221 a 4. A iii 49. 9. P 221a 9. I i i i 49-50.10. P 223 a 3. /4 ii i 50-1. The Bodhisattva is protccted by the
Gods, etc., because it is thanks to hilr that all spiritual attairr-ments, including Buddhahood, take place.
11. P 223 b 2. I i i i 5L. 12. P 224 b 6. A ii. 5l-2. 13. Aiii 52-3.
L4. P 225 b 2. A iii 53. The Gods, and all the Buddhas andBodhisattvas 'rvill protect, shelter and defenrl this followerof perfect wisdom.
15. P 226 a l. A iii 53. 76. P 228 b 6. A iii 54.
II, C b. The path. of deaelopment.
Alrhisar l ray6laikdra
II, .5:
WImt ilre parh oJ ileueloprnent tl,oes.(Thcse are sorne of the rcsults of the
path of tleveloprnent:)
v. 17.rnahayanistic
l ' self-disciprine at ail times, 2. humility at ail rimes,3. victory over the defilements, 4. no occasion for attacks(from others), 5. enlightenment, 6. (the place where the)foundationi (of Buddhahood, i.e. the perfection of wisdom,is kept) is rvorthy of being worshippetl.
L. p 229. A iii 54. 2. A iii 54. 3. A ;ii 54. 4. A iii 54-5.5. I i i i 55-6. 6. p 2JIa 9. A iii SJ_57.
II, 6. Re,solute lraith. w. lB_19.Resolute faith should be knou,n as threefold: l, f-;
one's olvn welfarel 2. for one's own welfare and that ofothers; 3. just for the welfare of others. Each one ofthese again is regarded as threefoltl: weak, medium, strong.That, by the division into very weak, etc., is again three-fold. In this way it has been regardetl as 27_fold.
II 6,1. One aims at oners owrl rvelfare.I I 6,1,1. Very weak. p 2l2a 2. A i i i S1,S_SL. The worahipof the perfection of wistlom brings greatcr merit than theworahip of the relics of the Tathalata.II 6,1,2. Moderately weak. p fia ai. A iii 59-6I. The cultof the perfection of wisdonr is greatly prnfitable, and bringemuch reward. But rare are thise who have perfect faith,and rarer those who become irreversible.II 6,1,3.- Fairly weak. p 2J6a 7. A iii 61. One should inde-fatigably praetise perfect wisdom as the Tathagatas of thepast have done.II 6,1,4. Weakly medium. p ZJ6b B. A iii 6I-J. Devotion tothe perfection of wisdom brings nrore merit than the cultof Stupas;
[36] [37]
EDWARD CONZE
II 6,1,5. Moderately medium. P 237 o 5. A i i i 63. evert
though one fi l led Jambudvipa with 6tupa3;
II 6,1,6. Strongly medium. P 237 b L. A i i i 64-5. and so
for a Four-Continent'world system.
II 6,ln?. Weakly strong. P 237 b S- A i i i 65-6. aud so for
a emall cbuliocosm;II 6,1,8. Medium Etrong. P 237 b 9. A i i i 66'67. aud so for
a medium di-chiliocosm.III 6,1,9. Snongly strong. P 238 a 4. A i i i 67-8. and eo for
a great tri-chiliocosm.II 6,2. One airns at the n'elfare of oneself and of others'
II 6,2,L. Very weak. P 23Bo 9. A i i i 68'70. And so for all
beings in all the great tri-chil iocosms.
71 6,2,2. Moderately rveak. P 240 a 6. A 72-80. The power
and advantages of perfect wisdoru are described'
II 6,2,3. Fairly weak. P 242 b 2. ,4 80-83. Further advan-
tages of perfect wisdorn.
II 6,2,4. Weakly rnedium. A 82'83.
II 6,2,5. Moderately medium. / 83-84-
lI 6,2,6. Strongly rnedium. P 243 a 7. A 84.
II 6,2,7. Weakly strong. A 84.
II 6,2,8. Medium strong. A B5'BB-
II 6,2,9. Strongly 6trong. A BB'92.
II 6,3. One aims at the welfare of others.
II 6,3,1. Yery 'w'eak. A i i i 92-3. There is more merit in shar-
ing perfect wisdom with others, than in keeping it to oneself'
II 6,3,2. Moderately weak. A iv 94. Perfect wisdom is nore
valuable than the relics of the Tathagata.
II 6,3,3. Fairly weak. A 94.
fI 6,3,4. Weakly medium. A 94-95.
II 6,3,5. Moderatcly uredium. A iv 96'8. Simile of wishing
jewel.
rr 6,3,6.I I 6,3,7.rI 6,3,8.II 6,3,9.
Strongly medium. A 9B'9.Weakly etrong. P 245 b 2. A iv 99.Iltedium strong. P 246 b 6. A 99'100.Strongly strong. P 247 a 5. I 100-10f.
[38] [3e]
Abhisamay6laikdra
II, 7. Prai.se, eulogy and glorification. v. 20.l. Praise, 2. Eulogy, 3. Glorification: with respecr to
the perfection of wisdom one considers the clegiees ofresolute faith, in nine triads (as before).
t02104104r05105
II 7,1. Praise.l .P24BaB. Av2.3. 249b 94. 250a 25. 250a2
II 7,2. Eulogy.1. P 250a B.2.8
6. P 250a 3. I v 1057. 250a4 f06B. 5 1069. 7 t07
6. P 253a 6. A v l l l7. 9 tL2B. b4 7t29. l l l
5.P255b6. AvI2B6. 1297. I29B. r299. 256a6 130
Avl09
3.94.5.
II 7,3. Glorification.l . Av,
3.4.
110l r0l l0110
lr6120r23126
Ir, B. Th.e attention to rurning oaer (all merit to the causeof supreme enliglrtcruncnt). vv. 2l-23.
1. (The sutra {irsr describes) trre distinctive (meritderived from) turning over (as compared with other meri-torious actionso which results from) its supreme function(which is to turn over to supreme enlightenment the meri-torious deeds of all beings after one has rejoiced overthem);
2. (it then considers it under) the aspect of non-ap-preherrsion (of all meritorious dharmas);
EDWARD CONZE
3. (the mental activity by which the turning-over' or
tledication, is e{fected) is marked by the absence of
perverted views;
4. the isolatedness (of this accumulation of merit results
from the lack of any connection of it with a self, or such-
like);
5. (one takes as one's) range the recollection that in
their own-being the multitude of the merits of the Bud-
dhas (is like an illusion);
6. (the turning over is characterised by being associat'
ed with) skill in means'
7. signless,
B. enjoined by the Buddhas;
9. (the merit) is unincluded in what belongs to the
triple world;
10.-12. the turning over itself gives rise to great merit,
which is 10. weak, Il. mediumo 12' strong'
I I B,I .,
3.4.5.6.1
B.9.
10.1I .L2.
P 25Ba
261 a262.262 b263 a263 b265 a
b266 a
b266 b
I v i I35135,I Il40,IB149,19150,3
oI6
I v i 151,6153,7
, IBl54, lB156,3l5 7,1
6.B.9.
B.4.,
J.
J,
5.
l .7.
II, 9. Attention' to rejoicing. v. 24.
Owing to his skill in means (he appreciates) from thc
standpoint of (conventional truth) the wholesome roots
[40] [41 ]
Abhi6anraynlar ik i ra
(of himself and of others) and rejoices at them, but (inultirnate trrrth) he tloes not apprehend them, - (in thisway) is the development of the mental work on Ilejoicingprescribed here.
I I 9. P 267 b 2. A vi 16I.
II, I0. The ntark oJ con,sutnnta,tiott. (on the path of develop-ment rchich is withouth outflows). v. 25.
(It is considered from five points of view:)l. its orvn-being (is omniscience, or the unpervertetl
perception of the skandhas, which are seen to be devoitlof plural i ty) ;
2. its excellcncc (it that of the perfection of wisdom,without which the other perfections cannot bring at'- -:the attainment of Buddhahood);
3. one does not get irrvolved in anything;4,. the procuring of (the virtuous) dharmas, but not
after the rnanner of a basis;5. (it is) that which brings about the great aim (i.e.
Buddhahood).
I I 10,1. 270 a 5. A i ;2. b2.3. 27L t B.4. b6.5. 272b 7.
170t71173173r75
II, ll, Absolute Pu,rity. r'v. 26-31.II, ll,l. T'lte cuu.ses of filrn belie,J (in the Dharma, whichare the factors favourable to purilication) are:
l. tending (and honouriug) the Buddhas,2. (fullillment of the six perfections, i.".) giving, etc.,3. skill in means.
EDWARD CONZE
II, IL,z. The causes of falling au)ay from Dlnrmaare the factors unfavourable to puriflcation) are:
I. being under the influence of Mara,2. lack of fi.rm belief iu the deep (rnonistic)
of dharma,
(which
nature
3. settling down in (a belief in the reality of) the
skandhas, etc.,
4. being taken hold of by a bad friend.
II, 11,3. (The generol clwracter of obsolute purity\.
The purity of the fruit is (identical with) the purity
of the skandhas. The purity has here been proclaimed
in the sense that those two are not broken apart, not cut
apart.
II, 11,4. (The different forms oJ absolute purity).
The purity of the (cognition of the)
o) Disciples, 6) Pratyekabuddhas, c) the legitimate
sons of the Jina (i.e. thc Bodhisattvas)
(results respectively from)
c) the forsaking of the (covering of the) defilements,
6) (the forsaking of the covering of the defilemerrts
and of that part of the covering of) the cognizable (which
consists in the imputation of the reality of an object),
c) (the forsaking of the covering on) the triple path(of all the three vehicles);
d) but the absolute (purity) of a Buddha is (the
forsaking) of all (coverings, frorn defilement or from igno-
rance, together rvith their residues).
II, 11,5. (The aarieties of absolute purityo tohert, uierced as
a process)
c) Purity (is realised) in nine stages on the path (of
development), r'hich is (divided into) very t'eak (mode-
[42] [43]
AbhiEamay6latk i ra
rately weako etc. up to: very strong), and which counter-acts the taints, whiclr. are (correspondingly divided innine ways into) very strong (,moderately ,trorr!, etc. to, veryweak).
- - b) Wirh regard to the process of counteracting (the
defilements of) the triple worrd (the sutra then) .""f,.,.,an objection (about the order of the antidotes witi regar,lto the strength of the delilements), by considering thesameness of (the cognition) which measures (the strengtlrof path and defiIements), (the object) which is measured,and_ of the path (itself) (in view of the fact trrat the tripreworld ollers no basis for valid discriminations, and alldharmas are equally illusory).
II lf. P 273 b 6-283 a 6. S xxvi l-xxviii 253. A vii 176-lBg,1B.
III. ALL-KNOVLEDGE
III, I-2. Unestablished in either beconti.ng or quietude. v. l.Not on the further shore (of Nirvana), nor on this
(shore, of the samsaric world), nor established midway
between them, the perfection of wisdom is understood
through the cognition of the sameness of (the dharmasin the three) periods of time.
III, 3-4. Farness ond nearrtess of perJect wisdom. v. 2.
She remains distarrt through lack of skill in means,
and (also) where a sign is taken as a basis. IIer nearness,
in the right u'ay, has been said (to be due to) skill in means.
III, 5. Points to be shunneil. v. 3.
The points to be shunned consist in false notions about
the practice rvith regard to:
l. the emptiness of the skandhas, (i.e.) form, etc.
2. (the own-being of) the dharmas which belong to
the three periods of time,
3. (the achievement of) the rvings to enlightenment,
giving, etc.; (in each case the false notions interpret these
items as real separate entities).
III, 6. Antiilotes. w. 4-7.
(The antidotes are:)
l. to have no sense of ownership in connection with
(the practice of the six perfections), giving, etc.;
2. to enjoin othcrs to the sarne (selflessness);
3. the rcpudiation of (all) thc points of attachment,
(and in this conlection it is pointed out that the mental
Alrhisarnaydlar ik i ra
activity which has for its object) the Jinas, etc. (is a sourceof *ruch merit, but it is not a complete antidote becauseit has the character of) a subtle attachrnent. (The ap-prehension of any formo or entityo whatsoever consti-tutes a subtle attachment), because that (i.e. emptiness)is (the original essential uature) of (all) dharmas in theirdepth, owing to the fact that by their essential originalnature they are isolated. When dharmas are cognizedas having (all ultimately) one single essential and originalnature (which is just the absence of a differentiatednature), - that is the removal of (all) attachrnent. (Thedepth of dharma) is spoken of as hard to understand,because (its intuition is reached by) the annulment .rfsight'objects (and of all other objects of empirical consciou r-ness); it is considered as unthinkable, because (in respectof it there can be) no consciousness of the skandhas.
That bei.g so, this whole distinction between the Pointsto be shurrned a'd the antidotes, as it has been expiained(here), should be known (to fall) witrrin the compass of thc(hinayanistic) all-knowledge (and therefore it co'ccrns therealistic misconceptions of the Hinayarrists).III, 7. Endeo,aou,rs. l 'v. 8-106.
(The training of a Bodhisattva, u'hich confo''s to thehinayanistic capacity for undcrstanding, comprises ten)endeavours. They are:
I. (the training in the negation of the realistic impu-tations) with regard to the skandhaso
2. with regard to their impermanence, etc., (and to)3. their being neither complete nor incomplete;4. the rcrnoval of (attacluncnt to) his course (anrl
Practiccs) (as separatc errtities), because of his non-attach-ment to them (i.e. the skandhas);
ED-WARD CONZE
[44 ] [4s]
EDWAND CONZE
5. (the insight into) the immutability (of perfect
wisdom), (and)
6. into the absence of an agent (in the skandhas);
?. (the training which consists in) an endeavour to
do what it is hard to do, (and which is) threefold' (i.e.
c) the ultimate aim is dilficult to realise;
b) it is difficult to be trained in the realization of
the knowledge of the paths;
c) the activity on behalf of living beings is diffrcult
to perform).
B. One (then) considers the training insofar as it is
not barren, (since it leads to) the attainment of the fruit
(or reward), which corresponds to the merits (acquired by
the meditator)r
9. (and then) the training (which leads one to a posi-
tion where one) is not conditioned by anyone else, (where
one is completely independent of others).
10, (Finally one corrsiders) the one who experiences it
in the seven aspects in which (the dharmas rvhich consti-
tute him and his trai'i1g) resernble (a dream, a rnagical
illusion, a mirage, an echo, a reflex, a city of the gandhar'
vas, a fictitious magical creation).
III 7. A viii 193'198.P: l . 285 o B. 2.287 a 5. 3.287b5. 4. ?. 5 ' zBBb 4'
6. 2BB b S. 7. 2BBb g. B. 289 b 6. 9. ? ' l0 ' 290 a 9'
III, B. The sameness of the endeaaours. v. l0 c-d'
The (ultimate) sameness of (the endeavour? or the iden'
tity of all its constituent factors) is (here) understood as
the absence of four kinds of preconception about the skan-
dhas, (which concerni the separate reality of o) the cate-
[46] [47 ]
Abhi6amayi la ik i ra
gories employed, such as form, feeling, etc.; 6) of theirspecial marks, such as blue, etc.; c) of their subdivisioru,as wlren form is taught to be 2?-fold; d) of the elementsof the path of trainingo such as the 4 aids to penetration,etc.) .
III B. P 290 b 3. A viii I9B.
lII, 9. The Path oJ Viston. wv. tl-15.(Also) within the compass of (a Bodhisattva's medi-
tation on the hinayanistic) all-knon'ledge the Path of .Vision consists of (16) mornents: the acceptance of thecognition of dharma, the cognition of dharma, the accep-tance of subsequent cognition, the subserluent cognition,(and these four) refer (in turn) to the Truths of Ill, (ori-ginationo stopping, path). The (16) momcnts are (as fol-lows): (' l 'he cognition that) thc skandhas
l. are neither permanerrt nor impermanen!2. they have gone beyond the extremes (of eternity
and annihilation, of frccdom antl bondage);3. they are pure (as bcing neither empty nor not
empty);
4. they are neither produced nor stopped, (neitherdc{iled nor puri{ied);
5. they are like space,6. without (."y) pollution (either by defiling agents,
or by entities which have originated);7. (they lie) outside (all possibility of) appropriarion,B. can, in their own-being, not be expressed by words,9. and therefore their meaning cannot be communi-
cated to othere by means of words;10. they do not effect a basis (for apprehension)o
EDWARD CONZE
11. (have) absolute purity (because they are equally
out of contact with the defrling as with the undefiled ele-
ments);
12. for them disease (i'e' any kind of su{fering) is impos'
sible,
13. the states of rvoe lr'ave ceased (for Bodhisattvas
who are fused with Perfect wisdom)'
14. there is no th'ought-construction with regard to the
realisation of the fruit,
15. no contact with (the) signs (of dharmas);
16. and a non-genesis of the cognition of entities and
their verbal expressions as two separate items'
III 9. P 290 b 8-294 b 2' A ix 200-203'
(I-III) A briel rdsutn6. v' 16'
Thereis( theknowlet lgeofal lnrodes), t l rerr thereis( t l re
knowledge of the pattrs), and then there is (all-knowledge)'
tlrree of them, ' th" end of (ttre first) three topics is
thereby amrounced.
P 2g4 b 2. .t[ claims to find this threefold r6sum6 iu '4 ix 203-4'
[48]'1, - f '1. CoNtP, ,4l ,hisomnri l , th\nrn
[4e]
Abhisamaydlar ikdra
IV. TI{E FULL UNDERSTANDING OF ALL MODES
IV, 1. Aspects. l 'v. 1-5.
The (general) mark of the aspects is that they (act
as antidotes against) the varieties of the theory which
(assumes the reality of separate) entities. They are of
three kinds, in accordance with the three kinds of omni-
science.
IV, I,l. 27 aspects relating to (hhwyanistic) all-knowledge.
There are four for each (of the first three) truths, (Lrut)
for the (truth of the) path fifteen are remembered. They
begin with the aspect of 'rrorr-existent o, and end with
the aspect of ' unshakeable'.
IV, 1,2. 36 aspects relating to the knawledge of th,e paths.
(Flere) eight, seven, five and sixteen are proclairnetl in
tlue order respectively with regard to thc cause, the pitth,
Ill and stopping.
IY, 1,3. 710 aspects reluting to the knowledge oJ all modes.
(This section) begins with thc pillars of rnindfulness,
aud ends with the aspects of Buddhahood. In accor-
dance with the distinctionl between the tlrree kinds of
omniscence, that of Disciples, Bodhisattvas and Buddhas,
and with reference to the truth of the path (and its many
varieties), (the aspects) are in due order considered as
respectively thirty-seven, thirty-four and thirty-nine.
IV f . P 297 rz l-301 D 3. S xxix 293 a-295 b. A ix 204-207,'I'he list of the aspects is given in Tucci, pp. f3-15.
ED1YAND CONZE
IY,2. The endeo,Dours. w. 6 '11.
IV,Z, A,. The persons who are suitable to make ,lw endea'
t)ours, w. 6-?.
(People are) worthy of hearing
dom) because
l. they have done their duties
this (perfection of wis-
under the Buddhas (of
the past),
2. they have sown wholesome roots among them'
3. they have good friends to help them.
The good are worthy of studying it, bearing it in mindo
(and meditating on it) because
1. they have honoured the Buddhas,
2. have questioned them,
3. have coursed in (the perfections of) giving, mora'
lityo etc.
IV, 2o B. The methoils of traht'ittg. vv. B-Il.
(The endeavours which are needed firr the intuition of
the aspects of the three kinds of omniscience are 20 in
number. They arc):
o) (1-5., concern the essence of the training):
I. One does not insist on the reality of the
skandhas.
2. (The insight into the fact) that (in true reality
this endeavour) about them is no endeavour.
3. (The insight into) the depth of the Suchness
(of the skandhic elements which constitute the process of
training)o
4. (the insight that these elements) are hard to
fathom, (and really inaccessible to discursive thought),
5. (the insight into) their immeasurableness; (they
are infinite and without any limits).
b) (6-f3, concern the individual rvho trains):
[50] I st ]
AbhisamayElaik6ra
6. (A beginner) reaches understanding painfullyand slowly, (and he is stil l full of fears about emptiness);
7. (on the degree of Heat) he obtains (from theBuddha) his prediction (to Buddhahood),
B. (on the degree of Summits) he (obtains) irrever_sibility (from full enlightenment),
forth9. (on the degree of Patience) he (defrnitely) goes
(to emancipation),
even) that
10. (on the degree of Highest mundane dharmas)he (reaches) a state free from impetliments (in the unim-peded concentration, see V ?),
ll. (on the path of vision, or the first stagul (hi.co'dition is characterised by his)
'earness to enJightenment,
12. (on the 2nd to ?th stage by the) speedy (p.o_gress to enlighten"'ent),
13. (on the Bth stage) (by earrying on his activi-ties in pursuit of) the *'elfare of others.
c) (14-77,, concern the means by which the trainingis perfected):
(In order to bring his practice of pcrfcct rvisdornto fulfillmenr, the Bodhisattva should)
14. (sec that merits and defects from the stand-point of absolute reality) do neither gro\v nor diminish;
15. he should not form the vicw that there is atlharma (or virtue), or a non,dharma (sin);
16. he should not perceive (the factthe skandhas are unthinkable etc.:
17. he should not discriminate the sign or exi-stence of the skandhas.
r/) (lB-19, concern the result of the training):fB. (On the gth stage) he bestows (on others) the
precious jervel of the fmits (of a holy life),
EDWARD CONZE
19. (on the 10th stage he is perfectly) Pure'
e) (20, concerns time):
20. (The last endeavour is) connected with the deli'
mitation of time (i.e. the Bodhisattva fixes a certain time,
such as a month, or a year' which he will devote to the
study of the Praiftdpdramitdl.
lY 2,4.rv 2,8,1.
q
3.4.PJ.
6.nl .
B.9.
10.11.L2.13.14.15.16.n.18.19.20.
P30fb3. Ax
302 o 7.302 b 4.302 b 7.303 o l .
4.
304 b 3.B.
305 a 6.305 b ?.306 a 4.
61.307 D 1.
308 c 7.b4.
309 a 9.b1.b3.
fV, 3. The qualities.
There are fourteen
tained as a result of
waning of the power
208.2tL2112t22L22L22I22t32t32t52L62172tB2tB2t92t9219220220220220
v. 12a, b.
(virtuous) qualities (which are ob'
the endeavours)o beginning with the
of the Maras.
Is2]
IV
AlrhiBamaydlaik6ra
3,1. The annihilation of Mara's power.2. One is brought to mind by the
Buddhaso aud is aware of this fact3. One is placed into the sight of
P3I0a3. A
3IOD I
the Buddhas b 74. One is quite near full enlighten-
x 221
223
224
224lnent Sl lo 3One realises the gteat aim (i.e.tLat one is not separatetl from theBuddhas; the great advantage,i.e. a happy destiny; the greatfmit, i.e. supreme enlightenment;the great karrnaresult, i.e. actionfor othets after one has wonenlighterunent) 3ll a 4One can judge the character ofdifferent countries (as to how farthey are suitable for preachingthe perfection of wisdom) 3ll D 4All dharmas without outl lows areperfected 313 o 2One become$ a persorr ryho cancommunicate the doctrine toothers 313 , 3One cannot be deflectetl frorn en-lightenmant
An uncomrnon storo of nrerit isacrluirctl
The pledges (one has made onbehalf of others) are genuinelyredeemed
One receives a sublirne rewardOne is active for the weal ofbeings
One is certain to win (perfectwistlom)
3136 7
313t, B
3l4a I314a9
3I4b 2
3r4b B
, . , A
7.225
, r1
227
227
9.r.1
228
228
229
o
10.
l I .
12.13.
t4.
[53]
IYIV
ED1YARD CONZE
IV, 4. Fauhs. v. l2c, d.
The faults should be discerned as
four decads.
4,A. Faults within the student himself.
4,1. (The perfection of wisdom) is at'
tained only with great difficulty
2, Sudden flashes of ideas arise too
quickly
3. Unsuitable bodily behaviour
4. Unsuitable mental behaviour
(caused by distractions, when
studying the sutra)
5. Recitation, etc. (of the sutra)
for wrong reasons (e.g. love of
gain or honour)
Consideratiion of the motives for
the rejection (of the doctrine
of Prajfiapdramitd)
One deserts {the Projftapdromittl
which is the cause of Buddha-
hoodOne loses the taste for the nrost
sublime (teaching of the praifld'
pdramitd)
One deserts the supreme vchicle
One deserts the highest goal
One deviates frorn both the
cause (of Buddhahood) and the
fruit connected rvith it
One deserts (the opportunity to
win) the highest possible (form
of existence)The production of manifold
flashes of ideas, and of distract'
ing thoughts directed torvards
a great variety of objects
together with
B. A xi 232P 3154
315 6 4B
232232
232
23323423rr
236
6.
1
9..10.1I .
12.
316o 3
316b r 232
233
237
233
317 ab
B31
31Bo 2
31Bo 913.
Is4]
31Bb 4 240
Is5]
24314
240
240
14.
15.
16.
I?.
18.
19.20.
Abhisamayi lar ikdra
One settles down in the ideathat (tlre Prajfidpdrdmitd) is co-pied outOne settles down iu tLe ideathat (the Prajftdpdrdmira-) is notcopied out
319Ao 4
319Ao 9One adlrerea (to the Prajfidpard-mitd) as in the letters 319 A 6One adlreres (to the Prdjiidpdra-mitd) as not irr the lettere 319 A 6One (devotes) attention to (woild-ly objects such as) a pleasantcountryside, etc. 319 B oA taste for gaino honour antl fame
One seeke for skill in uleanswhere it cannot be found 319 B D
Faults which arise from a dis-cord (or maladjustment) bet-ween studeut and teacher.The one is zealous, the otherindolent Jf9 B DThough either may be zealous,they are eeparatcd lry l iving indifferent parts of the rvorld 3f9 B DThe one values gain (and hon.our), the other is easily satislicd 320 o 2'l'hc one has undcrgone the au-eterities, tlr.e other has not 320 o 7The one is lovely in his nature,the other unlovelyThe one is generous, the other
320b 4
stingy 320 6'Ihe one is willing to giveo theother uot willing to accept 321 aThe one requires a brief ex.planation and the other givesa detailed one, and vice versa 321 a
3 240242
IV 4,8.
2r.
cto
23.
24.
25.
26.
,4
28.
242
243
29.
EDWARD CONZE
The one has the higher know'
ledge of the dharma (as ex'
pounded i") the sutras, etc.
and the other has not
The one is endowed with the
six perfections, the other is uot
The one has skill in means,
the other has rrot
The one has a powerful me'
rnorlr the other has not
The one lovee to (studY)'
write (etc. the PraiftdPdra'
mitd), the other does not
The one is covered over with
sense-dcsires (and other evil
states)r the other is without
themThe aversion to being reborn
in the states of woe (for the
sake of other beings)
Delight at (the thought of)
going to a blissful existence
(in the heavens)
The one is foud of solitude,
the other of companY(The student) wishes to asso-
ciatc (with the teacher), but
(tl-re teaclrer) gives him no
opportunity
39. The one needs some material
hclp, the other is unwilling
to give it
40. The one goes to a a Place of i lan-
ger' the other to a safe Place41. The teaclrer goes to a Place
which is short of food, and the
other refuses to come with him
31.
32.
32la 9
32rb 3
32Lb 7
322a 2
322o 4
322o B
322b 4
322b 7
323aL
323a 4
323a 9
323b 2
323b 6
24314
246
245
246
JJ.
37.
246
247
Is6]
247
Is7]
42.
Abhi6amayi la ik i ra
The teacher goes to a placehaunted by robbers, and thestudent refuses to go thereThe teacher l ikes to see the fa-milies (which feed him, and sohas rro time for his students)External unfavourable condi-tions
43.
IV 4,C.
324o 2
324a B
325a I
325a 7
247
248
248
249
44. lllara makes an effort to dissuade(from the perfection of wisdom) JZA b z
45. (Mara) arranges a fictit ioua, orcounterfeit (appearance of theBuddha)
46. (Mara) produces a longing forundesirable things
IY, 5. Morks, vv. 13-31.
(The Sutra now considers the marks, or characteristicfeatures, of the training). That by which something isrnarked, that should be known as its mark. And thatis threefold, (i.e. 1. the marks of the) cognition (rvhich leadsto linal enlightenment)? 2. the distinctive marks (of themahayanistic path), 3. (the marks) of the activity (whichaccompanies the cognition). But 4., that.rvhich is marhedis the own-being (of the training).IV, 5,1. The marks of cognitiort.fV, 5,1a. The marks of tlrc cogrtitiort. as regarils oll-knou-ledge.
These are the rnarks of the cognition comprised underthe hcading of (the hinayanistic) all-knowledge. (It is acognirion) rvith regard to:
l. the appearance of the Tathagata (in the world,as a result of perfect wisdom),
(2.-75. concern aspects of the Buddhaos cognitiq4)
2. (whichbling,
3. (which
EDIYARD CONZE
sees) the world as essentially not crum-
cognizes) the thoughts and doings of (all)
beings,
4. (cognizes) those thoughts (insofar as they are)
collected,
5. or (insofar as they are) dispersed,
6. (cognizes) the aspect from which they do not get
extinguished,
?. (cognizes the mind) of those with greed, (hate and
delusion),
(8. and of those without greed, hate and delusion),
9. (the thoughts) which are extensive,
10. those which have gone great'
11. those which are unlimited;
f2. (it knows) that consciousness cannot be defined
(since it is devoid of any separate essence of its own' or
of any similarity by which it could be characterised),
13. it cognizes minds (or thoughts) as imperceptible,
14. (has a cognition) of that which one calls the a{lir-
mations (and negations, carried out by the thought-pro-
cesses of others. and which lead to erroneous vieH's),
15. has a cognition of the (unreality of) these (views)
(when considered) from the point of view of Suchness,
(and) thence furthermore (there is)
16. the Sageos understanding of Suchness, and the
eommunication of that to others.
IV, 5,16. The marks of cognition as regards the ,knouledge
of the paths.
The marks of cognition under the heading of the know'
ledge of the paths are considered with refcrence to (the
Buddha's cognition of)
IsB] Ise]
Abhisarnaydlaik i ra
l. emptiness, together with2. the signless, and3. his rejection of plans for the futurel4. (his cognition of) non-production,5. of non-stopping,
(6. of the unreality of defiling forces,7. of the unreality of purifrcation,B. of non-existence,
9. of owu-being,
10. of lack of support,ll. of all dharmas as analogous to space),12. (his cognition) of the true nature of dharma a" .rndi-
sturbedo
13. as unconditiorred,
14. as free from discrimination;15. (the Buddha's ability to demonstrate) the distinc-
tions (between dharmas),16. (the Buddha's cognition of) the absence of marks
(in dharmas).
fV, 5,1c. The marks of cognition ds regards the knouledgeof all modes.
One speaks (as follows) of the marks of cognition withinthe compass of the knowledge of all modes: (The Bodhi-sattva has the cognition that)
l. (the Buddha) dwells as one who has taken recourseto his own dharma (which is the perfection of wis-dorn),
2. (that the Buddha will) honour (the perfection ofwisdom),
3. valuc it greatlyo4. take delight in it, (and)5. worship i t ;
6. (that the Buddha(all dharmas) have not
?. that (the Buddhaeverywhere,
B. that (the Buddha)is imperceptiblc,
9. that he (cognizes)of its emptiness,
CONZE
cognition of) the fact that
made by an agento
a cognition which reaches
EDWARD
has a
been
has)
has the ability to show that which
the world from the point of view
10. that he (can) indicate (this emptiness)o
11. make it knowno
12. show it up,
13. that he can demonstrate the unthinkability (of the
skandhas in their true nature),
14. their (basic) quiescence '
15. the cessation of the world,
16. (and the cessation) of the perception (of the world)'
IY, 5,2. The ilistirtctiue marhs.
The distinctive marks (which indicate the points of
superiority of the rnahayanistic path) are taught by way
of 16 moments' which have the (four holy) Truths for
their range, (which conespond to the 16 moments of the
path of vision, as given at II4), and which are distinguish-
ed by the special distinctive marks of unthinkableo etc'
The 16 points by which the distinctive path (of a Bodhi-
sattva) is distinguished from the other paths are as fol-
lows: (The Absolute is cognized as)
1. unthinkable,
2. incomparableo
3. transcending all measure,
4. (transcending all) calculation;
5. as comprising (the virtuous qualities) of all the
saints;
[60][61 ]
Abhisamaydlar ikdra
6. the knorvledge (of the Absolute) is accessi-ble to theexperience of the wiseo
7. (but) it is not shared (by the Disciples);B. it brings quick(er) understanding (than that of thc
Disciples),
9. urrdergocs neither loss nor increase,10. is an (intense) progress (in the six perfections),11. (and leads to the accomplislrmenr) of full attain-
ment.
12. (This knorvledge of perfect wisdom is further con-sidered rvith regard to) its objective supporr,
13. its (subjective) fou*dation (which is the Absolutein the Bodhisattva),
14. the full complement (of the factors necessary forrealising perfect wisdom),
15. the assistance (provided by the power of perfectwisdorn and of skill in means),
16. the absence (in it) of a relishing (for any notiormof I arrd mine, and for any separate dharmas).IY, 5,3. I'he ntarks oJ actiaity,
The marks of the activity (of a Bodhisattva, who tluringhis training helps others, are as follows):
l. He brings benefits to people,2. ease,3. shelter,4. a refuge,5. a place of rest,6. the final relief:7. he becomes an island (to the *.orld), (and)B. acts as a leader (to it);9. he does not (in his mind) turn towards (an, beinge
as to real persons whom he might really benefit),
EDWARD CONZE
10. (he knows that) in actual fact the liuit (as unPro-
duced, etc.) cannot be realized through the three vehicles,
11. and finally there is the activity of being a means
(or route) to salvation.
fV, 5,4. TIte marhs of own-being.
The (description of the) own-being (or cssential cha-
racter of the meditative training) consists of 16 points.
As a mark it (i.e. the own'being) is (here) intendcd, and
therefore it is understood to be the fourth mark. (The 16
points are: The essential nature of those who undergo
training is)
1. separated from the defilements (i.e. greed, hate antl
delusion),
2. from the tokerrs (of the defilements, which manifest
themselves in bad conduct of body, voice and mind),
3. from (an unwise attention to) the signs (of the defi-
lements),
4. from both the points to be shunnetl (i.e. greed, etc')
and from their antidotes (i.e. non'greed, etc.).
5. (In its essential nature the meditational develop-
ment is) hard to do (since it aims at leading all beings to
Nirvana without establishing any connection with the
skandhas, or any dharma whatsoever).
6. It is devoted to one aim only (since the Bodhisattva
cannot possibly fall on the hinayanistic level)o
?. and (does not depart from) the program (which is
the achievement of Buddhahood).
8. (Further the own'being of this meditational deve-
lopment is marked by the fact that) it offers no basis (for
the apprehension of anything that should be developed,
of anyone who does the developing, or of the develop-
ment itself),
162 ) [63]
Abhi6amaydlar ik6ra
9. (and) one has (learned to) refrain from settling dorvn(in any entity in connection rvith this clevelopmcntJ.
10. (The surra then) spcaks of the objective supporr(of this developrnent rvhich is like an iilusion or rike.i""";,(and)
ll. (of the fact that it is) i ' antagonism (to the entireworld, since its assumptions are so contrary to those ofthe world)
13. groundless (on account of the non-ayy.ehension ofany separate dharma),
14. without a resort, (routeo or destiny),15. unborn,16. and free from the apprehension (even) of Suchness.
12. (The dharma which istional developrnent) is rrowhererate dharma),
IV 5,1a, l. P 328 a 4. A xii 2SJ2. aB 2563. b3 2s64. 329a1 2575. a6 2576. ?ss7. 329a9 260B. 329b9 26L
IV 5,16, l -16. P BJ3 a 2-JJ4b J.AiI. cb. 4Z
IV 5,1c, l -16. P 334 b 3-336 b 4.lV 5,2,1. P 336b 4. I xiii 2Bt
(S ch. 34, Ad ch. 44)6. P 339b 6. A xiv 2BJ7. b B. 283B. 340 a 3. 2839. a B. 283
cognized by this medita-obstructed (by any sepa-
9. P A26310. 330a4 263l l . a B 26412. b 2 26513. b (t 26814. b 9 26815. .331 07 27016. 27r
A xii 272-274. S ch. 33.
A xii 274-280.t l .P34la2.12. 343 o 3.
(S ch. 35,13. P 344a 2.14. b 7.15. 345 b 6.
A xiv 2BS286
Ail ch. 45)2872BB290
ED1VARD CONZE
I0. b 2. xiv 284
IY
IV
5,3,1. P 349b 3. A xv 293
2. b 9. 293
3. 350 o 2. 293
4. a 4. 294
5. a 7. 294
6. b 6. 29s
5,4,1. P 356a 7. A xv 299(S ch. 37, Ail ch' 47)
2. 356 o 9. 299
3. b L. 299
4. b 2. 299
5. b 7. 300
6. 357 a 7. 300
7. b 1. 301
B. b 5. 30r
16. 348 o 6.(S ch. 36'
7. P Ssrb 2.B. 352 b L.9. 353 o 3.
r0. b 9.11. 359 a 7.
xv 292AiI ch. 461
A xv 296296297297298
9.P10.
11.t2.13.14.15.16.
(s 38'362 b 7.364 o 3.
b6.b9.
366 b 9.367 a 6.
Ad 48\304
xvi 306306306309309
359 a 5. ,4 xv 301
360 o l . 302
IV, 6. The Aiils to Emancipation' I'v' 32-34'
IV, 6a. The Aiits to enranciPation in general'
The skill (which is in possession of both perfect wis-
dom and ekill in means) (and u'hich moves towards) full
attainment (by means of a cognition which takes) the
signless (for its object, and through the nanifestation
within the personal continuity of a Bodhisattva' of) gene'
rosity (ani of all the other constituents of a Buddha)'
that, in this Full understanding of All Modes, is regarded
as the Aids to EmanciPation'
IV, 6 lr. A f'uefoltl iliaisiort' oJ the Aitls to emu'n'cipatiort"
They are frvcfold, ff
1. Faith, which has the Buddha (Dharrna and Samgha)
for its object;
2. Yigour, which ranges over giving etc';
[64]5 - I i . Corzr, .4hhisnmnti lahk;n
[6s]
Abhisarnaydlaikdra
3. Mindfulness, which is the accomplishment of one's(fricndty) intcntions;
4. The meditative trance, lvhich is without discrimina-tion (between doer, deed and doing); (and)
5. Wisdom, which is the cognition of dharmas in alltheir modes.
IY, 6 c) Three degress of strength oJ the Aids to emancipation.Full enlightenment is regarded as easy to know by the
keen (i.e. by those who are strong irr faith, etc.), as hardto knorv by the dull (or those, who are weak in faith, etc.oand also those who are only rnoderately strong ir. r'aithoctc.) .
IV 6a.P 369o5. lxvi3l lb. 369 6 r . 312c. I. The sttong Aids to emancipation. ,4 xvi 313,6
2. 'i 'he .rveak Aids to crnancipation. P B7L a J3. Thc rnrrdiunr Aids to emaucipation. o B
IV, 7. The Aids to Penetration. I'v. 35-36.a) (In its next section the Sutra) recommends the
ways in which those who are on the stage of lIeat nakeall beings into an object (of their thoughts): their thoughtsare described (first of all) as even (friendly, well-disposed,frce from avcrsion, free frorn harrnl and therr) as tenfold(insofar as one regards all beings as if they were or,.,'smother, father, brother, sister, son, daughter, fricnd, rela-tive, kinsman or maternal relative).
b) (The Bodhisattva) has come to the Summits whenhe himself desists from (all) evil, stands (himself in theprogressive path rvhich consists in) giving, ctc.o and alsoenjoins those (practices) on others, proclaims their praises(to them), and makes them conform (to them).
EDWARD CONZE
c) And so (he comes to the stage of steadfast) Ptl-
tience when he establishes both himself and others in the
cognition of the (four holy) Truths,r/) and likewise one should understand the Highest
(mundane) ilharmas (as reached) when (he himself) matures
all beingso (and incites others to do the same).
IV 7. P 373 a 4-377 a l. A xvi 321-322.
IV, B. The host of irreaersible Bodhisattaos. wv. 38-59.
The host of irreversible Bodhisattvas (consists of Bodhi-
sattvas who) proceed successively I. on the Aids to Pene-
tration, 2. on the path of vision, 3. on the path of repeaterl
meditational developrnerrt.
B. P 3?7 o 1. The marks of irrcversibil i ty in gcneral. :
A xvii 323.
fV, B,l. Tlrc marks of irreuersibility on, the leuel of the Aids
to Penetratiotr.. (vv. 39-45).
The marks of the irreversibility of him who stands on
the Aids to Penetration are said to be twenty? by way
of the tokens which begin with the turning away frorn
the skandhas. (These tokens are as follows):
c) Heat.
1. The turning away from the skandhas (to the Such-
ness which is their true reality)o
2. the extinction of doubt (which is shorvn by the
emergence of unwavering faith),
3. the extinction of the (eight kinds of) inauspicious
rcbirth;
4. he himself stands firm in what is wholesome, and
he enjoins it also on others;
[66]
AbhisamayElaik i ra
_ 5. (the praetice of the perfections), givingo ete., is
'ased on (the ide'rificatioo ur oneserf withl) otire.e;
_- 6. (he fccls) no
'esitation ab''r thc _ruoiog 1uf tl"dharma) even where it is dcep;
7. he is friendly (whencvei he acts rvith) his body,(voice or mind);B. he tloes not-rneet rvith any of the five hinrlrances;9. he loses all latent bias (towards igrrorance and otherevil states),f 0. (he acquires constant)rninrlfulness anJ _,lf-possession,lf. (he has clean habits), (rvears a) clean rlbe, etc.
6) Summits.12. The (S0.000 farnilics of) rvornrs cannot spring u1rin his body;13. (there is) no crookedncss in his heart,14. he has taken upon hirnself the (12) ascetic praetices,15. (his mind k'ows) not (rhe srarcs which arc hostire
to the perfections), Iike nlearuless. etc.:16. he moves tow_ards a junction (ruith perfect wisdom,
which is not in conflict) with the true nature of Dharma;17. he desires to go intn the hells for the rveal of theworld.
c) Patience.lB. He cannot be lcd astray by others.19. 'When
Mara recommends a wrong (or counterfeit)path,
-he recognizes that . this is Mu.u jruiro .p"utrf ;,
d) Ilighest mundane dharrnas.
. 20..Td: finally, he takes rrp the (progressive) practices
in _which
(everywhere) the Butlclhas h"rr"" ."joi".d.It is by these trventy tokens that (one can know that
a Bodhisattva) who -is
cngagetl in tire practice of (thedegrees of) a) Ilcat, 6) S""r-its, c) patiei"", "rr.l I lli.
167 l
EDWARD CONZE
ghest (mundane) dharmas, does not turn back
enlightenrnent.
,4 xvii 323323324324325326326326326326
1r. P 379b 3.12. 379 b 5.13. b 9.14. 380 a 4'15. a 6.16. o B.r7. b 2.lB. b 6.19. 381 b 6.20. 383 o 3.
on full
A 326326326327327327328328329330
M,1,1. P37ia7.2.3' 378 a 2.4. a5.5. b l .6. b6.7. 379 a 2.B. o6.9. o 7.
10. o B.
IY, 8,2. Tlrc marlrs oJ irreuersibilily oJ one wlrc slon'ds on'
the path oJ uision. (vv. 46-5f).
o" tt "
path of vision one should discern the marks of
a Bodhisattva's irreversibility in accortlance wittr the (16)
moments, (defined by) the (patient) accePtance of the
cognition (of dharma) (etc. as at II 4)' The tokens of
irreversibility of the wise who stand on the path of vision
are (in accordance with) the 16 moments, as follows:
l. revulsion from (the habit of forming) a notion of
the skandhas (u. separate entities which have actually
been produced);
2. firmness of the thought (by which he aspires for
supreme enlightenment, which he contirlues to regard as
worth winning, although it is like sPace' and his self has
no place in it);
3. the turning away from (thoughts which aspire
for) the two inferior vehicles (of the Disciples and Pra'
tyekabuddhas),
4. the mastery over the limbs of the (four) trances
(and the four formless allsinments) (rvhich consists in
[68]
Abhisamaydlafrk i ra
that he cau enter into those states of meditative tra'cc,b't does not allorv his future rebirth to be tlcternrincrl bythern, with the result that he is reborn in thc world ofsense'desire, and not in the lvorld of form or of formless-ness).
5. He is light in body and rnintl,6. circumspect in the use of pleasant things (wtrich
he possesses and enjoys rvithout caring for them, withouteagerness or attachment).
7. at all times (in all his lives) he leads a chastelife,
B. he is pure in the rnanner of earni-_ his livelihootl,(and provides for it in the right way).
9. He avoids to dwcll on, or to be occupied or pre-occuPied with the (5) skandhas, (lB elements, 12 sc'se-fields, which he regards as all equally empty).
10. with the (possible) obstacles (to his arrainmentof ema.cipation' which have all lost their power to harmhim),
ll. with (the varied mrrltiplicity of) his ctluipment(for e^liglrtenment, in view of the fact that he has under-stood the faults of discrimination),
12. with battles (killers and their victimso hostilestates and antidotes, because he has abandoned the dilfe-rence between subject and object; and in consequence hereaches a fourfold cessation of his karma-result, i.e. thecessation) l) of his faculties, (2) of the subjective basis ofthe faculties, 3) of the objcctive range of the faculties,and 4) of the settling down in the notion of self);
13. with meanness (immoralit/, and the other etateshostile to the six perfections).
14. He does not grasp at even the least dharma,
[6e]
EDWARD CONZE
15. (he reaches) certainty about his own stage, and
stands frrmly on the triad of the levcls (which is essen'
tially the same as the triple omniscicnce);
16. he renounces even his life for the sake of the
Dhanna (which consists in the knowledge of all modes,
etc.) .
rv 8,2,1.,
3.4.5.6.,7
B.
1. A xvii 33L,69. 331,25
9. P 3866 l . A10. b 6.i l . b7.t2. b B.13. 387 a 4.t4. b 4.15. 3BB a 9.16. 6 B.
P 3BI6383 6
(S ch.P3846
b385 o
bb
386 a
40, Ail1.47.+.
2.7.J.
ch. 50)332332332332333333
334334334334335336337338
fV,B, 3. The marks oJ irreuersibility oJ one uho stantls on'
the path oJ deueloptn,ent. vv. 52-59.
IV, 8,3 A. The tlepth oJ the path. oJ deuelopmen't.
1) Decp is the patlt of developnrcnt. 2) Its depth is
(due to its being) emptiness' (the signless, the wishlesso the
uneffected, non-production, no-birth, uon-existence, dispas-
sion, cessation, Nirvarra, departure). 3) This depth (which
consists in emptinesso etc.) is free frorn the two extrernes
of attribution and negation, (because the skandhas are
not in emptiness, etc., and yet ernptiness' etc. is not other
than they).
IV, 8,3 B. The tlistirlctiue Jeatu,res oJ the path oJ deuelop'
ment.
The path of development (consists of) repcated reflec'
tionso assessments a1d meditations (about the perfection
of wisdom) (successively) on thc Aids to Petrctration, on
the path of vision, on the path of development itself.
[70]
Abhisamaynlatkdra
IV, 8,3 C. Nine degress of the path oJ deuelopment.By way of rnaking a continuoue series (the Sutra) con-
siders (thc path of development) as ninefold in kiml, (bydistinguishing three degrees each of) weak, medium andstrong' and in addition it disti.guishes (another eeries of
'i^e, with regard to the hostile states arising from false
discrimination, which are considered as very) weak, etc.(and in each case the strength of the path is inverselyproportionate to that of the hostile state).IY, 8,3 D. The mark oJ enlightenment.
Thc descriptions (of lthe merir accumulated by a Bodhi-sattva rvho praetises this ninefold path of development)as i'calculable (immeasurable and measureless) u." frorrtthe standpoint of ultimate reality not adequatc. In aconventio'al sense, (horvever), they are admittetl as prol)eroutpourings of the sagesos pity (which bring great fruitsin the mi.ds of ordinary peoplc). (The accumulatio.
'fnrerit produced by the path of devclopment) is an entityrvhich cannot (in its ultir'ate reality) be expressed inrvords, and (the attribution of) grorvth (to trrc anrid'tcs)and of dimi''tion (to the hostile states) is not tcrrablc(in respect of such an cntity). One speaks of (a path of)meditational developrnent, - but there is nothing (by rvayof the nine kinds of thi'gs bor. from farse discrimination)rvhich is left behind, ai { there is nothing (by way of thenine kinds of states born of the path) which is built up.But it is like enlighrenme't that this (path of develop-mcnt) accomplishes the desired aim (and all the meritgained should be dedicated to enlightenmcnt). And enlight-ertment has suchness for its mark, arrcl so should also themark of this (path of dcvelopmcnt) be understood.lV, B,3li. The eightfold depth o! the path of deuelopment,
[ 71 ]
EDWAND CONZE
(The attainment of full) enlightenrncnt is not joincd
to the mind which (produced) thc first (thought of enlight-
enment), nor to (the one which produces) the last one.
The true nature of dharma (shoultl be understood) in
accordance with the simile of a lamp (the wick has not
been burned by the {irst incidence of the Ilarne, or by
the last one, and it is also not burned without them, and
yet the wick has been burned up). (It then reveals itself
as) deep in eight ways. The depth lies in:
f. its (rnode of) production, (in that it is produced
not as a result of the consecutivc moments of its deve-
loprnent, and not independent of them, either);
2. its stopping, (in that, although they are in theirown nature unproduced, entities are stopped in the con-
ventional sense);
3. its Suchness, (rvhich is hard to understand because
although not distinct from the skandhas, it rnust be rea-
lized as a result of their removal);
4. the cognizable, (which is mere thoughto neither
dillerent nor not difierent from Suchness);
5. the cognition, (which is non-cognition, since Such-
ness can be seen only when it is not seen);
6. the practice (which is the absence of all practising)o
7. its non-duality (rvhich results from the absence of
ideas of sign and signless), and
B. the skill in means (by which he forsakes in a con-
ventional sense that which in ultimate reality cannot be
forsaken).
IY 8,3 Il . Deep is the path of develop-
ment P 390 a 5. I xvii i 341
172 )
$lTt
Alrhisaruayi latkdra
2. The rlepth of the path of t le_veloprnent
3. Thc path of development isfrecrl frorn the trvo e_ytremesof attri lnrtiorr aud ncgation
[V 8,3 B
l. ' I 'he roatl to devclopmerrt2. The roatl to development,
rvhich consists of the Aids topenetration, etc. 39r b
391 68,3 C. The distinction of (9, or lB)
J
C
'Ihe tlrreefirkl .vanraAeB.o
kinds ou the path of rlevelop-ment.
l. The discrirnination is verystrong
2. The path (antidote) is veryweak
3. 'Ihc diecrimination is mc_dium strong
4. The path is moderately weak5. The discrirnination is weakly
Ftrong6. The path is fairly weak7. The discrimination is stron-
gly mediurnB. The path is wea':ly rnediurn9. The discrimination is mode-
rately medium10. The path is moderatelv me_
diumIl. The discrimination is weakly
medium12. The path is strongly medium13. The discrirnination is fairly
rveak14. The path is weakly strong
61.
391 a 6.
39r b 6.
392 b
392 b 3.
393 a
5.1
393 b r .
b4.
b394 a
I xviii
342
342
342
IV
342343
343-346
4.7.
9.,
q
,
6.B.
l i3 l
EDIry'ARD CONZE
15. Ttre discrimination is mode-
rately rnedium
16. The Path is medium strong
1?. The discrimiqation is very
weak
lB. The Path is very strolrg
IY 8,3 D. (The mark of enlighten-
ment).
l. The imPlications of o incal-
culable ' , etc.
2. The mark of the orvn'being
of o incalculable ', etc'
3' Orre raises a Problem, and
explains ( these tenns) as out-
pourings of the Tathagata's
compassion4. The Problem taised bY the
absence of grorvth and dimi'
nution in au incxprcssibl:
entitY5. I ts solut ion
IV 8,3 E.I. The sirnile of thc lamP
II. The eiglrtfold dcPth'l . P 397b 4 5 ' P 39Bo
2.76.3. 39Bol 7 '
4.28.
1.3.
b 7.
394b 9.
395 o 3.
395 o B.
395 b 2.396 o 3.
397 a L.
xvii i 347
-351
bb
AA
xix 352xix 353
-356255oo
IV, 9. The santeness of becoming and quietude' v' 60'
(After he has traversed the paths of a learner' the Bodhi-
sattva now, seeitrg the identity of defilement and puri'
fi,cation, becomes uo u.l"pt, and requires no further train-
iog. The rnark of the adept is norv elucidated rvhen the
Stt." states that a Bodtrisattva knorvs that)' lrecause all
dharmas are like a drcamo becoming and quietude should
[74] [?s]
Abhisarnaydlaikar i
not be constructed (as separate reahns). The solution of
thc (various) problems, concerning the non-existcnce of
karma, etc., (which are raised by this attitude, should be
understood) as explained (in the Sutra).
IV 9. I' 398 b 7-400 a B. 'I 'he host of irrcvcreiblc adepta.I x ix 356-361
IV, 10. T'he utmost urity of the Budilhu-f,ekl. v. 61.
The rvorld of living beings is impure, (o. imperfect,
because it knows hunger, etc.), and so is the world which
fomrs the errvironmerrt of living beings, (because it con-
tains treeless deserts, etc.). The (trvofold) state of (per-
fect) purity of a Buddhalield (cornes about) when (a
Bodhisattva) achieves the purity (of those two worlds,
by counteracting their imperfections through the supply
of food, etc., and through crcatiotr of an all-round plea-
sant cnvironment).
M0' P 400 o 8-404 6 5. flhcnr The story of the Gauges gotl'tlt:-"s: P 404 b 5-406 a 5. .zl xix 361-365; 365-369.
IY, ll. The slcill in nwans. vv. 62-63.
(The Bodhisattva wr. o cnploys skill in rneans to per-
fcct his lJuddha-field has for his) objcctivc range (the
three doors to freedorn, i.e. eurptiness, the signless and
the rvishless, which he enters without realising their fruits).
The endeavours (which constitute his) skill in means are
tenfold, i.e.
l. he (victoriously) overcomes a multitude of enemies,
2. (he dwclls) unsupported (by emptiness, etc., as a
bird in the sky, and yct he docs not fall into the empti-
ness through leaving his Buddhadharmas incomplete);
ED'WAND CONZE
3. as (an archer with his arrow hits) rvhat he intends
to hit (and can, by shooting up in quick succession one
arrow after another, prevent the {irst arrow from drop-
ping clown until he wishes it to do so), (so the Bodhisattva
continues to carry out his former vowse which promisecl
help to all beings).
4. (IIis skill is) marked as uncomrnon (because it is
difficult to postpone emancipation in order not to abantlon
all beings),
5. it is without attaehment (because all dharrnas are
not apprehended),
6. it is without a basis (because it contemplates the
door to freedom 'rvhich is emptiness)'
7. rvithout sign (because no sign is apprehended),
B. without wishes for tlre future (because none are
apprehended);- -1. 1.ni. skill is) the (specific) token (of irreversibility),
10. (and) it is unlimited (in its objective range, because
it ranges over everything).
IV 11. P 406 o 5. A xx 3701. 407 b r. 3?1 6. P 409 b 4.
2. 374 7.4I0o 94106 7311o 9
3. 408 a 7. 375 B'
4. 375 9.
5. 375 10.
A xx 376377Jtt
379380
[76][771
Abhisamaydlafrk i ra
V. THE FULI, UNDERSTANDING AT ITS SUMMIT
Y, l. Its characteri^ric. v. 1.
The charaeterist^es of the Yoga which has reached the
Summits, (and which corresponds to the degree of Heat),
are considered in twelve ways, beginning with the factthat one looks upon all dharmas, even in a dream, as
like a dream.
Y l,L. (A Bodhisattva) contemplates all dharmas (even in hisdreams) as similar to a dream. P 412 a l. ,4 xx 380.
2. I le does not produce a thought of longing for the level ofthe Disciples (or of the Pratyekabuddhas, or for anythingtlrat belongs to the triple world). P 4L2 a 2. ,4 380.
3. IIe has a vision of the Tathagata (preaching dharma).P 412 u 3. I 3B0.
4. IIe has a perceptiorr of the *-onderworking powers of aBuddha. P4l2a7. ASBL
5. IIe aspires to deronstrate the fact that (all) dharmasare s i rn i lar to a drtnnr. P 4l2a 9. I 3Bl .
6. I le is dotcrrnirrcd that his owrr lRuddha-fielt l shouklcontain uone of the states of woe. P 412 b 3. A 3Bl,
7. IIe successfully appeases a conflagration in a city (orvil lage) by the sustaining power of the truthful al[r-rnatiorr (of the fact that he possesses the attributes ofan irreversible Bodhisattva). A 382.
B. He accomplishes a truthful utterance which inducesghosts, l ike Yakslus, etc., to go away (after they havetaken possession of a human being). P 413 o 4-416b 4.,, xx 383-4.
EDYTARD CONZE
(At this point Haribhatlra inserte P 413 b 5-4L6 b 4:
A xxi 385-395, as a section dealiug with ' Mara's deeds o.
These are dividcd into o) (deeils) arising frorn the assi-
gnation of a name (by which the irrevcrsible Bodhisattva
shall be known as a Buddh.), - weak, medium, strong;
D) (deeda) arising from (an irrcversible Bodhisattva's mis-
conceptions about the) quality of detacltnrenl, - weak,
medium, strong).
9. He advances courageously on his owu init iative to the
higher knowledge, and tends thc good friends. P 416b 4.
A xi 395. xxii 396.
10. He trains in perfect wisdorn in all manners and ways.
P 4L7 b 4. I xxii 398.
11. He does not settle do\,vn in anything. P 4L7 b 6- 4398.
12. IIe comes near the enlightenment of a Buddha.
P 4lB o 6. A 400.
Y,, 2. Their growth. v. 2.
The growth (corresponding to the degrec of Summits),
consists of 16 points' rvhich begin with the (description of
the) merit (which) all the People of Jambudvipa (and of
rvorld-systems up to a great trichilicosm) (can gain) from
worshipping the Buddhaso and with lvhich (the rnerit
tlcrived from the perfection of wisdorn) is compared in
many ways.
V 2,I. The growth of tb'e rnerit (derived frorn the practice of
perfect wisdom) is superior to that which the beings
of Jambudvipa, etc., gain from honouring the Tatha-
gatas, etc. P 4IB o 10. I xxi i 401'
2. In its distinctive own-being the growth consists of atten-
tions to the perfection of wisdom- P 4I9 a 5' A 404'
3. When one has gained the patient acceptance of what
fails to lre producecl, (one appreciates) the fnct that
the growth (in perfect v'isdom) is pre-eminent (because
[78]
Abhisamayi la ik i ra
tlrerein no one grows and notlring increases). p 4lg b g.A 405.The growth is considcred from the point of vjew thatit o{Iers no baeis for the apprehension of the real exi_Btence of the person who wins enlightenrnent. or ofthe dharrna u-hich is known to tlre enliehtened.P 420b 6. A 408.
5. The growth (in perfect wistlorn) consiete essentially inthe (increasing' endowment with wholesome roots (whichrender the Bo lhisattva) euperior (to att other beings).P 421a 2. I xxii i 410. S ch. 46. Ail ch. 56.
6. This growth (in merit) by its own natule (induces) allthe Gotls to (reverently) approach (the Bodhisattva).P 422 a 2. ,4 xxii i 414.
7. The growth (iu perfect wisdom also enables the Bodhi-sattva) to overcome all the Maras. p 422 b 2. I xxiv 416.
B. The growth (in perfect wisdom) manifests itself by thefact that a Bodhisattva treats (all other Bodhisattvas)alike, revering them as if they were the Teacher himself.P 424b 3. A xxiv 422.
9. By its verv nature the growth (in perfect wisdom) con-sists iu tl-re perfectly pure training in skil l in lneans.P 425 a 4, A xxv 424, S ch. 42. Atl cb. 57.
10. This grorvth is rnark.tl by the fnct that .^e hag bec.rncone who belongs to the clan of the l luddhas. p 427 o I.A 428.
ll. It has for its sig' (the aspiration for) the attainrnent oftlrc fruit of Buddlrrrhoorl. p 427 a 2. A 42g.
12. Its nature consists in that the etates hosti le to the per_fections (i.". meanness, immorality, i l l-wil l, Iaziiess,distraction and stupidity) do not arise in the thought(of a Bodhisattva). P 427 a 6. A 4J0.
13. (This item is omitted by l{aribhadra. p 427 a B has:There ariscs no thought associatetl *ith trre skandhas,et c.) .
14. The growth (i" perfect wisdom) comprehends (thegrowth) of all the perfections, and (the growth in) the
uel
EDTYARD CONZE
cognition (of perfect wisdom) (puts a stop to the non-
cognition, which is the source of all unwholesome dhar-
mas). P 427 b 2. I xxv 431'
15. The growth (in perfect wisdom) implies tb'e acquisi-
tion of all the accomplishments' (those of a Disciple as
well as those of a Buildha)' P 427 b 6' A 43I'
16. By its very nature it consists in lreing near to full
enlightenment. P 428 a 9. A 433'
Y, 3. Firm position. v. 3.
The firm position (corresponding to the degree of Pa-
tience) is so called (because one has gained l' a firm posi-
tion in) the supreme fulfillement of the dharmas (charac-
teristic) of the three kinds of ornniscience, (and 2' a {irrn
position with regard to) the non-abandonment of the
welfare of beings.
V 3. P 429 a L. I xxvi 434' S ch' 48' Ad c\' 58'
V, 4. Complete stabilisation. oJ throught' v' 4'
(The Sutra then says that it is perhaps possible) to
measure a Four-Continent world systern' or a chiliocosul'
or a di-chiliocosm, or a tri-chiliocosm (by comparison rvith
a tip of straw); (but not the abundance of merit derived
from the thouglrt of a Bodhisattva rvho rejoices at the
progressive spiritual achievements of a llodhisattva). Ily
this abundance of its merits has been proclaimed (this
complete stabilisation of thouglrt, which corresponds to
the degree of Highest mundane dharmas, and which is
essentially) a state of meditative trance'
V 4. P 429 o 'i- -4 xxvi 435'
V, 5. TIrc path oJ o-isiott (at its surnrnit)'
lB0 l
Abhisarnay6lar ik l ra
Yo 5a. The two discriminations of the object. v. 5.The trvo (false) discriminations of the object cause
objects within their range to appear dillerent from whatthey are in reality. The one refers to worldly activity,the other to withdrawal from activity, and each shouldbe known as consisting of nine (itcms).
V, 51,. The tuo discriminations oJ the subject w. 6-?.
(The Sutra I nen) considers the two (false) discriminationsofthe subjcct. The one regards beings (or persons) as (real)substantial entities, the seconrl as (merely) nominal entities.The Iirst refers to the common people, the second to thesaints. Each one consists of rrine iterns. If the objectivereality (of objects) is rrot so (as it appears to the discrirni-nating mind), then the tu'o (discrirninations) of thc subjectcannot be considered as related to anything. Thereforeemptiness is their (true) mark, as far as the existence ofthe subjcct is concemed.
V, 5c. The first false discritnination oJ the object. vv. B-9.
The (first) false tliscrirnination of the objecto rvhichrefers to (the rvhole of) worldly activity, has been corxid-ered in nine ways, with regard to
l. its orvn-L 'ing (as rhe irnpossibility of understand-irrg an absolutely isolated object by an absolutcly iso-Iated subject) ,
2. the lineage (insofar as it is not possible to discri-minate between the level of a Disciple, that of a Pratye-kabuddha, and that of a Bodhisattva who wishes to winfull enlightenment),
3. the progress (which leads to) full attainment (in-sofar as one cannot discriminate the di{Ierent stages of apath which is just an illusory process);
6. - I f . CoNtr, j { ih inmnvnlot ik ir
EDWARD CONZE
4. the fact that one is not deceived about the object
of cognition (which one sees as a mere illusory apPearance'
like that of a reflected image).
5. the points to be shunned and antidotes (in that
one does not distinguish between rvhat is dear and undear,
virtuous and faulty, to be given up or to be taken up)'
6. one's own (spiritual) achievements? (which are not
apprehended),
?. the(existenceofa)doer( inviewofthefact that
the Bodhisattva is no more an agent than a magical creation
of the Tathagata is),
B. thc activity (of the agent? which has no separate
reality),
9. the actions (of establishing all beings in Nirvana'
through skill in means together with) their fruits, (insofar
as the actions are performetl as if by a rnachine, rvhich
makes no discriminations).
V, 5d. The second' discrimination' oJ the obiect' r-v' 10'12'
The (second) false discrimination (of the object) refers
to the alternative of withdrawal from activity, and arises
in the minds of the Disciples, etc. It is nine-fold, with
regard to:
l. the defi"ciency in (spiritual) achievement which
results when one allows becoming and quietude to fall
apart, (whereas the combination of wisdom and compassion
should lead to a unification of N'rvana and the samsaric
world);i. th" absence of the assistance (given by the good
friend and by skill in means, to him who makes such
discriminations);3. the incompleteness of the progress (which fails to
produce antidotes to all the coverings of the cognizable)'
l82 ll83l
6. (that one is content) rvith a liurited activity, (in-sofar as one limits oneserf to the removar of the eoveringof the defile.nents);
7. the -rilfcrentiati 'n (of one's spiritual achievement',by falsely distingrrishing between the first fruit, etc.),
B. the delusions about stantling anrl setting out(which result from one's inability to forsake alr the latenttendencies to ignorance),
9. the fact that - one should pursue (the knowledge
of all modes only) afterwarcls (should not be tliscrimi-nated).
V, 5 e. The f.rst Jalse tliscriminati,on ,I rhe subject,\ rv. l3-14.
The first (false discrimination of) the subject (refersto- the common people) (and assumes that the s"lf, as asubject, is a real srrbstantial e'tity. 'rhis ass'rnption isboth stated and refuted f.om nine points of view). Itshould be known with regard to
l. taking r.old of and rejectionered both as they actually nre antl agappear),
2. the (act of) attention (to perfect wisclom, whichis in reality a non-attention),
3. the adherenr.e to (tlifferent things which) belongto the triple world, (in view of the fact that in the truenature of dharma such differences do not exist)o
4. the standing place (in view of the fact that emp-tiness oflers no standing place),
AbhiEarnay6laf ik i ra
4. the fact that one goesto outsiders (and not to the
5. the fact that one goesout l ined in f , 6),
for help (and instruction)Tathagata),
back on the program (as
(which are consid-they conventionally
EDWARD CONZE
5. (all inclinations towards) settling down (in existents
and in non-existents) (which are replaced by the refusal
to settle down anywhere),
6. the concept of dharmas as (real) entities (which
should be given up),
?. attachment (which is unsuitable with regard to
the cognition of true reality)r
B. (the di{ferences between) the antidotes (which are
not in keeping with the identity of their development
everywhere),
9. the impairment of bis ability to go wherever he
wishes to go (as the result of his having rightly under'
stood the true character of perfect wisdom).
Y, 5J. The second tJisuimination of the subject w. 15'16'
The second false discrimination of the subject (refers
to the holy persons' and assumes that the self, as
a subject, is a conceptual entity. This assumption is
both stated and refuted from nine points of view, i '"')
with regard to
l. thc not going'forth according to the Program(which the Bodhisattva avoids),
2. the accurate determination of what is the path
and what is rrot the path (which is impossible, as irnplying
a diflercnce in attainments),
3. production and stoPPing' (which are non-existent),
4. the conjunction and disjunction of (all) entities
(which is untenablc),
5. the standing (on the skandhas, which is devoid
of a real support' as with a bird flying in the air);
6. the destruction of the lineage (of the Hinayana,
which takes place by the productiorr of the thought of
enlightenment),
l84 I lBsl
Abhisamaydlatkera
7. the absence of striving (for enlightenment whichdoes not at all diller f.om nnlthing else)o
B. the absence of a cause (for enlightenment, in ulti-rnate reality),
9. the absence of the apprehension of hostile forces(since no dharrna offers
" lr*i, for apprehension).
V, 5g. Tlnee reasons lor tlre attainmerrt of full enlighten-ment. v. 77.
(The path of visio' is connected with trrree reasons forthe attainrnent of full enlightenment (by others), i.e.)
t. (the establishment) of others in enlightenment (asa_ resu* of) the intlicario' (of the path of i,i.iorr, etc. tothem);
2. with that_ (i.e. enlightenment) as cause (thcre is)the errtrusting (of the perfectiorr of wisdom to others,;,3. and, rvhen that (i.e. enlightenmerrt) is rrninternrp-
tedly attained, (it acts as) the cause (of abuntlant tleve-lopment of perfect wisdom), rvrricrr is markecr
'y arr abuu-
dance of merit.V, 5[. The great enliglilernn,ettt. v. l{1.
. O1" calls enlightenment the tno cogrritions of the ex-
tinction of the taints (i.c. of the coverings of the rrefirernerrtsand of the cognizarrre) anrr of trreir norr-pr'rr'ctio' (in trrefuturc).
v' 5i' The cogrtition's oJ extircriort. ort' oJ trcr-ltroductiorr,.vv. 19-2I.
But these two shoul<l be cognizetl in due order throughthe a'sence of extinction autl iir" ,rorr-"*istence of protluc-tion (in all dharmas). since t'e essential originar nature(of dharmas) is not (in reality ever) stopped, how could(the force of) the path of vision extinguish trrat which hasbeen born by rvay of false discrimination, or how courtr
EDIYARD CONZE
it reach (a state of) non-genesis? That (some) others
should teach on the one hand the existence of dharmas'
and on the other hand th'e (completc) extinction of the
covering from the cognizable on the part of the Teacher
(i.". tnl guaah*), th"t surprises me (because the-two
t"u"hiog, contradict each oth'er)' Nothing should be
taken away from it (i.e. from emancipation)' nothrng should
be atlded to it. It shoultl be seen in its true reality' One
who sees the truly real as it truly is' he is liberated'
V, str. The accomplishnten't o! the deuelopment of the six
pertect ions. v.22.' jWUua is further saicl about the perfections' i'e') giving'
etc., each one singly, ancl in thcir (36) mutual combina'
tions, that belongl it one single (of the 16) moments (of
the path of vision), and it is comprised under (the moment
of th" Patient) acceptance (of the cognition of the dharma
of suffJring) on this path of vision (as it is understood in
connection with the }ull understanding at its summit)'
y, il. Conilition'ed co-production' v' 23'
Having entered ot th* meditative trance (which is
called) o'-The Lion's Sport o" (since he is now free from
any fear about any of ih* tt"o kinds of coverings)' he then
surveys conditioned co'production' both in direct and in
reverse order.
V, 6. The Path oJ deueloPn'ent'
Y, 6a. The ctowning assauh' w' 24'25'
He has gone up the nine attainments (beginning with
the fi.rst trance), lncluding the attainment of the cessa-
tion (of feeling and perception), and he has come (down
the same way), with the unconcentrated consciousness'
which belongs to the sensuous world' for his terminus (which
he includes in his trance tlrrough the power of his skill
[86] lBTl
Abhisamay6lat lc i ra
in means). From the transeending of one, two, tlrree,four, Iive, six, seven, eiglrt (stations)r the attainment ofthe crownirrg (and victorious) assault (takes place), rvhichmoves incornparably until cessation.Y, 6b. The first tl iscrimination. oJ thc object. vv,26, 27a,b.
The first false tliscrirnination of the object has theaspects of errdeavour for its range, and (it is considered)with regard to:
l. the corrdcnscd (explanation of dharma),2. the detailed (explanation of dharma),3. the fact that he is not upheld by the Buddha's aid,4.-6. the non-existence of the virtuorrs qualities (which
miglrt arise on the three levels of the path, i.e. the pathof training, the path of vision and the path of deveiop-ment) (because they cannot take place) irr any of the threepcriods of time, (for the past has ceased to be, the pre-sent never really arises, the future is not yet);
7.-9. (and with regard to the cognition) of the three-fold good path,
(7. the path of training, rvhich is practised with anunderstanding of the calm quietude of the skandhas, oftheir voidrress, insignificance and lack of solidity),
(8. the path of visiorr, ryherc onc aspircs frrr cmpti-ness),
(9. the path of developmenr, where one developsemptiness without attacltment to scllarate entitics).Y, 6c, T'he second discriminution of the object. vv. Z,l c,d-29.
The second (false) discrimination (of the object) on thepath of development lr.as the proceeding of thought andits constituents for its range, and it is considered withregard to:
EDWARD CONZE
l. the non-production of the thought (of enlighten-
ment) (which is due to defi.ciencies with regard to the
good friend, etc.),
2. the non-attention to the terrace of enlighterurent'
3.-4. the attention to the (two) inferior vehicles (be-
cause he clings to the methods of Disciples and Pratye-
kabuddhas),
5. the non-attention to full enlightenment (because
one is deficient in the practice of perfect wisdom)o
6. the development (of perfect wisdom)o
?. the non-development (of perfect wisdom),
B. the reverse of both (i.e. neither development nor
non-developmcnt),
9. the fact that (its) objective reality is not consider-
ed as it really is (because one is inclined to perverted
thinking).
Y, 6d. The f'rst iliscrimin'q,tiott' ol the nr,bject \rv. 30'31'
The first (discrimination of the) subject should be
known
l. as having for its range the conceptual existence
of beings (because no real entity can possibly arise);
2. with regard to the conceptual existence of dhar-
mas (which are merely reflected images), and
3. the non'emPtiness of the dhannas (which consti-
tute the knowledge of all modes, etc.);
4. as consisting essentially of attachment (to dhar-
mas) (which is counteracted by giving up the attempt to
settle down anywhere),
5. and of the investigation (into dharmas) (which
leads to an understanding of their non-substantiality);
6. it has further been proclaimed 'rvith regard to the
effecting of (the exposition of) entities,
Al lh isamaynlaik i ra
7. the (going-forth) on the triad of the vehicles (whichresults from taking the skandhas as a basie),
B. the non-purity of his acceptance of the o{ferings(of others, which results from not progressing co*ectly),
9. and the disturbance of his practices (which resultsfrom taking the progress in giving, etc.? as a basis).Yo 6e. The second iliscriminatiort. oJ the subject w. JZ-J4.
The second (discrimination of the subject), connectedwith the path of development is (considered) as a poinrto be shunned arrd should be opposed by that (path ofdevelopment). It has for its cause and objectivc rangethe fact that bei'gs are considered as conceptual (or nomi-nal) entities. It is considered irr ninc way6, with regardto the bewildermerrt about
1.-3. the threefold covering which covers the threekinds of om'iscience, taken in due order (i.e. r. the krrorv-ledge of all modes, 2. the knowledge of the paths, an<l 3.all-knowledge, and rvhich results from non-comprehen-sion, respectively, of all modes, of all the paths, of allentities);
4. the (conditions governing thc) path of guietude,5. the conjunction with and the disjunction frorn,
suchness, (the reality-limit, thc Dharma-clemento tlrrarr'asand skandhaso which are both inapplicable),
6. the absence of a state of sarneness (when one canbe interrupted by Mara, owi'g to not understanding hisworks)o
7. the truths of Ill (origination, stopping antl path),B. the essential nature of the defilementso9. and, last of all, the (conditions rvhich govern the
existence of) non-dualityo (because one has not understoodthat it consists in the absence of both object and subject).
IBB] lBel
EDW'ARD CONZE
Y, 6f. The achieuenl,ent ol a airtuous cottditiort,. r'v. 35'36.
Vhen these calamities (i.e. the four discriminations)
have become extinct, he is like one who at long last has
regained his breath. As the rivers (feed) the great ocean'
so all the accomplishments of the virtuous qualities (de-
rived from all the three vehicles), which e{l'ect all the (pos'
sible) kinds of happiness in the world of living beings,
from all sides sustain that great being, who, to h.is h.eart's
content is in possession of their fruits.
V5a. 1.P430o2.2. 4.
v 5b. 1.z. 431 b
Y5c. l . 433b2. 435 b 5.
I xxvi 43643743743843844144L442442
6. P436a3.7. 436 a 4.B. a6.9. nB.
3.4.
b 7.b9.
442442443443
4. 436 o 2.
At this point P, which in general follows the sequence of S
and A, carries out a substantial te'arrangement of the material't{, \d-f are obtained by transferring here the contents of S ch. 63'
fol. 209 b 2-254c- 7, to which nothing corresponds in l.
V 5 d. P 436b L-439 o 3
V 5e. P 439o3-442b
V 5 "f.
P 442 b-445 a 7
Y 5g. 1. P 445a 7. A xxvi i 454. S ch. 50. ld ch' 60'
Y 5 g. 2. a. Introduction. P 447 a 4- ,4 xxviii 459
D. The entrusting in connection with the Tathagata'
Veak, medium, Ftrong. A 460,
c. The entrusting iu connection t'ith the Bodhi-
sattva. Weak, medium, strong. A 463.
3. P 449 a 4. A 464'464 a.
V 5 [. The great enlightenment.
I. The great enlightenment consisting in the cognitions
Ie0] Ie l ]
Y 5t.
V s/c.
v 5L
Abhisarnaydlar ikdra
of extinction and of non-production. p 4S0 6. Axxviii 4fr6.
2. The reason for beiug confirrned in one's trust in thefull enlightenrnent of the Teacher. p 4Sl a 4.
The cognitions of extinction and of non-production.P 4Sl b 2. I xxvii i 468. S ch. Sl, Ad ch. 6I
?he accomplislrmeut of the development of the six per-fections (ro II BB6,ZJ. Nc, separate name in p).P 454 a-463 a.(Conditioned co-production).Tlr,e last of the 36 combinations (of V S /r) is: ., theBodlrisattva who has stood iu the perfection of wisdom,and who acquires the perfectiorr of meditation . it ishe who wins the meditative trance rvlr.ich is tlre . Lion,sSport " '. P 463 a-464 a. S.
Y 6a. P 464a S.b. P 465 b t-469 a S. S ch. 53, Ait. ch. 6J.c. P4(t9aS-469b4.d. P 469b 4_475b 5.e. P 475 b 5-479 bf. P 479b
Y, 7. T'he unimpeded concentatiort. vv. J7-39 c.One compares the merit (tlerivetl) from having esta-
blished people in a tri-chiliocosm i' trre accomplis'rme*tof the spiritual achiever'e'ts (ope' to) Discipres a'tl pra-tyekabuddhas, and in the Bodhisattva's definite way ofcertain salvation, (and one considers that) through theabundarrce of the rnerit (thcre arises) thc uirimp.,l",r
"o.r-centratiorl, which takcs place ir'mediately previous to thewinning of Buddhahood, (which in its turn is identicalwith) the knowleclge of all modes. The objective supporrof this (state of rneditarive trance) is the non-existence
lof ill dharnras), rnintlfulness is taught as its rlecisive
(condition), and the state of quiescence is its aspect.
EDWARD CONZE
v ?. P 47gb 2-452b 5.
V, B. The sixteen Errors' vv' 39 tI'42'
(The Sutra then) considers the Errors' referring to the
knowledge of all modes, which are 16 on the part of the
thcoreticians rvho utter disputations and talk with
regard to
I. the genesis of the objective support' and
2. the accurate determination of its own-being;
3. the cognition of the knowledge of all modeso
4. ultimate and conventional truth'
5. the endeavours (or Practices of a Bodhisattva)r
6.'8. the three jewels (6' the Buddha' 7' the Dharma'
B. the Sarngha),
9. skill in means,
I0. the re'union of the Sage'
ll. the Perverted vien's,
12. the Path,13. Points to be shunned, and
14. antidotes,
15. the marks (of dharmas)'
16. the development (of the perfection of visdom)'
9. P 4BBa10. 49lbl l . b
L2. 493 b
13. 496 a
14.15. 497 o
16. 498 a
Abhisamaydlaik i ra
VI. THE GRADUAL RE.UNION
The gradual activity is (then) considered by way of
1. (the perfection of) giving,
(2. the perfection of rnorality,
3. the perfection of patience,
4. the perfection of vigour,
5. thc perfection of nreditation
6. the perfection of) rvisdorn;
7. the recollection of the Buddha,
(8. the recollection of the Dharma,
9. the rccollcction of thc Sarngha,
10. the recollection of rnorality,
ll. the recollection of renurrciation"
12. the recollection of deities), and
13. the fact th.at (all) dharuras have non-existence
for own-being.
B, l . P 482 b2. 483 o3. 484 o4.b5.b
S ch. 55.6. 4B5b7. bB.b
63J
9Ad
I31I
I4963
77-503 o
YI. Gradual re-uuion iu
vI r . P 5036 I, 6B3. 504a 44. 504 65. 504 66. 505a 4
genetal P 503o 37. P s05b IB. 506 n9. s06 6
10. 506 Dl l . s06 612. 507 o It3. 50? D I
ch. 65
lez l Ie3]
EDWARD CONZE
VII. THE SINGLE.INSTANTANEOUS RE.UNION.
t. With regard to all tllwrmas without outflous the karnr,a-
result of which has not yet matured. (vv. 1-2).
The Sage's single-instantaneous understanding should
be known (as arising) from (a single'instarttaneous cogni-
tion of the perfectionso i.e.) of giving, etc. (which has for
its object) the combination one by one of all (dharmas)
without outflows, (begiruring with the perfections, and
ending with the B0 minor characteristics). Just as, when
a machine for raising water from a well is driven along by
a man at just one point, it is simultaneously moved along
in its totality; so also (th.is cognition which) in onc single
instant (cognizes one single dharma without outflows faces
at the same time all dharmas without outflows).
2. With regard to all dharmns uithout outflow*, which haae
reached, the state uhere their karma-result has matured. (v. 3).'When (the Bodhisattva has reached) the condition
where the karma-result (of his dharmas without outflows)
has matured, and when he consists entirely of bright ele-
mentso then there has been born the cognition which in
one single instant (eognizes all dharrnas without outflows
which have reached maturity), and that is the perfection
of wisdom.
3. The single-hrstanta,neou,s re-union' which sees all dharm'as
as deaoiil oJ marks. (". a).
After, in the course of his practice of (the six perfec-
tions), givingo etc., he has established (the lirm convic'
VII a. The single-instantancorrs rc-unionvII l . P s09 b 6.
2. sls b 9.3. 5I? a l . S ch. 62. Ai l4. 52r b 9.
Ie4] Ies ]
Abhisamaydlaik6ra
tion thar) (all the) tlharnras (rvhich constitute the prae-tice of the pcrfectir's) arc (all equally) likc a ,1.*o,^rr, lr"(finally) discovers. the absence of (separate) marks in (all)dharrnas in one single instant.4. r'he single-instantaneous re-urtion whiclt, sees tlrc rnarkof n.on-duality irt, all tllnnrws. (". S).
When he (habitually) rloes not even vierv as trvo sepa-rate items (that rvhich appears to him as an object in)a dream and the (subjective) act of seeing it, then he(finally) sees rhe truly real non-duality of fall) dharmasin one single instant.
general . P 509, 3.
nqI L.
VIII. THE DHARMA.BODY
VIII, l. The Substantiol Body. (". f)'
Those who have attained a state of purity in every
respect, and (all) the dharmas without outflows, theirs
is the Substantial Body of tfte Sage. Its essential nature
has the following marks:
VIII 1' P 532 a'b. S -. Ail -'
Abhisarnay6laik i ra
11. the four kinds of all-round purity,12. the ten sovercignties,13. the terr porvers,14. the four grounds of self-confidence,15. the (tluee) ways in which (the Tathagata) has
nothing to hide,16. the threefold mindful equanimity,L7. a nature which is never bewildered (when help-
ing people),lB. the uprooting of the residues (of the defilements),19. the great compassion for peopleo20. the eighteen dharmas which are said to be spe-
cial to the Sage,21. the knowledge of all modes.
(VIII, 2,7. The coneentration which appeases. ,. T).(The meditative tra'ce) which appeases (the arising of
the delilements in- others consists) with the Disciples (inthat) they avoid the (generation of) defilements in people(on the occasion of their) being seen by them. Oo th",other hand the Jina's (meditative trance) which appeases(the defilements of others) (is distinguished) by the l"oor-plete) annihilation of the srream of (alr) those defirements,on the occasion of their (entering) into a village, etc.
(YIII, 2,8. The cognition *.hich results from resolve).(". B).
- The following are regarded as (the special features, not
found among the Disciples, of) the Buddhaos cognitionwhich results from resolve: it does not turn towards an(external) object, it ie frce from altachmerrt, u'orretruct-ed,' alrides for ever, and is able to solve all questioqs.
le7 I? - l i . CoNrF, , lh| inmolnldnkn,t
EDWARD CONZE
YIII, 2. The Dlnrm,a'boilY.(The 21 features of thc
The Dharma-bodY has
with):I. The (37) wings to
the pillars of mindfulness,path),
(vv. 2-11).
Dharma-body. vv. 2 '6).
been described as (associated
enlightenment (beginrring with
and ending rvith the eightfold
sing
2. the (four) Unlimited,
3. the (eight) emanciPations,
4. the nine successive attairrments,
5. the ten Deviceso
6. the bases of overcoming, divided into eight kinds'
7. (the rneditative trance) rvhich aPPeascs (the ari-
of the defi.lements in others),
B. the cognition wlr.ich results from resolve,
9. the (six) superknowledges,
10. the (four) analytical knowledges,
Ie6]
EDWARD CONZE
(The work of the Dharma-body' vv' 9'11)'
As thc cause (of thc factors of pcrfection in the con-
verts) come to maturityo He manifests himself (in his
great compassion) at that placeo wherever and whenever
ili. n.tp is needetl. (But where the cause is absent' there
the fruit cannot aPPeax)' For aso even though thc Raingod
may (send) rain, a rotten seed cannot grow up (into rice'
etc.); so also, even though the Buddhas have sPrung up'
the unworthy are unable to gain (spiritual) benefi'ts from
them. From the abuntlance of his activity the Buddha
is thus described as o all 'pervading', and' because he never
becomes extinguishedo he is also declared to be ' eternal "
YIII 2. P 523 b. S ch' 63' Ail c]n' 73'
VIII, 3. The EnjoYmen't'BoilY'
(Definition. v. 12)
The (body of) the Sage which possesses the 32 marke
andtheB0minorcharacter ist icsisconsideredashisEn-joyment-Body, because it enjoys the happiness of the
(dharma of the) great vehicle' I
(The 32 marks of the superman)' (w' 13-17)'
The 32 marks (of the Lord Buddha) are as follows:
l. He has, stamped on his hands and feet' l ines depict'
ing a wheel;
2. his feet (are well'Planted like
toise;
6. his,"", ::"1 ffi :":';il' "'7. he has broad hcels;B. his body is tall antl straight;9. his an-kle-joints are inco*-pi",.or.;10. the hairs on his botly point upwardslll. his shanks resemble those of the antelope;12. his arrns are long and powerful;13. his sexual organ is covlere.l by a sheath;14. his skin Jras a golden hue, (and)15. is very delicate;16. the hairs on his body are well_gro.wn, each onesingly by itself, an<l they curl to the right;17. his face is adonred .rvith u h"i._a.,ft (betweenthe eye-brows);18. his trunk is like that of a lion:19. his shoulders are gently
"r.r.r"dj20. the flesh in between his shoulder-blatles is com.pact;21. (even things which) raste disagreeably appear rohirn as having a very fine taste;
, ?2. his figure has a circumference like that of the(stately) fig tree;
23. on his head there is a cowl;
11. ltr tongue is long and slender;
25. he has a divine voice, and26. jaws like a lion:27. his teeth are very rvhite.28. equal in size,29. rvithout any gaps (betrveen them),30. no less than 40 in number:3J. his cyes arc t lark_blrre. and32. his eye-lashes are like those of a magnificent cow.
Iee]
those of) a tor-
3. webs join the fingers and toes on his hands and
feet;
4. his hands antl feet are tender and soft;
5. his body has seven protuberancesl
IeB]
ED1YARD CONZE
(The causes of the first ten marks)' (w' fB'20)'
One who accomplishes the cause of any of these nrarks'
he comes to its full possession tlrrough the fulfillment of
each of them. The causes which' accomplish the marks
are these, according to the Sutra:
(1) The following after the preceptor, etc.'
(2) firmness with regard to (taking up) the (moral)
restraints;
(3) the cultivation of the (four) means of conversion;
(4) (5) the gift of sublime things;
(6) (?) (S) freedom from murder;
(9) the undertaking of (the practice of) wholesome
(dharmas),
(10) their growth,
and so on (for the remainrng 22 marks)'
(The B0 minor characteristics of the superman)'
(w. 2r-32).The minor characteristics of the Buddha are enume-
rated as follows:
1. The Sage's nails are coPPer'coloured, 2' glossy'
and 3. elevated;
4. his toes and f'ngers are rounded, 5' compact'
and 6. tapering;
?. his veins do not bulge out, and B' they are free
from knots;
9. his ankle-bones do not bulge out;
10. his two feet are equal (in size);
ll. he walks with the stride of a lion, L2' of an ele-
phant, 13. of a goose' (or) 14. of a lordly bull;
15. he walks while turning to the right, 16' elegant-
ly, and 17. upright;
l r00l l l0 l l
Abhi6amaydlaikdra
lB. his Iimbs are well_rountled, 19. smooth, 20. slen-der, 21. clean, 22. soft, and 23. pure;
24. his genitals are fully tleveloped;25. his knee-orbs are large and beautiful;26, he rvalks at an even pace;27. his eyes are pure;
, 28. his body is (fresh and delicate) like that of a
beautiful youtho Zg. unimpaired (by any tlefect), 30.with prominenceso 31. firm and solid;
32. his limbs are well-proportioned;33. the pure light (which emanates
dispels the darkness:from hie body)
34. his belly is round, 35. smooth, 36. unmarred,3?. and it does not hang down;
38. his navel is deepo antl 39, twisted to the right;40. from all sides he is beautiful to behold, and 41.
his habits are clean;42. hil body is free from black molesl43. his hands are soft like cotton-wool;44. the lines on his hanrle are fresh, 45. deep, and
46. extensive;
47. his face is not too long;48. his lips are (red) like ihe Bimba berrv:49. his tongue is supple, S0. slender, .oj Sl. ,"d
(like copper);
52. his voice is (deep) like thunder, (and) 53. thesound of his voice is sweet and soft;
54. his eye-teeth are round, 55. sharpo 56. very white,57. equal (in size) and 58. regular;
59. his nose is prominent;60. his eyes are very clear, and, 61. Iarge;62. his eye-lashes are well_developed;
EDWARD CONZE
63. his eyes are (white and dark-blue) like the petals
of the (blue) lotus;
64. his eye-brorvs are extensive, 65' smootho 66'
quite glossy, 67. with hairs of equal length;
68. his arms are long and muscularl
69. the tlvo ears are equal (in size), and 70' (his atri '
lity to hear) is not impaired in any \'Yay;
71' his forehead is unwrinkled' (and) ?2' broad;
73. his head is large;
?4. the hair of his head is (as dark) as a black bee'
?5. thick, ?6. smootb,77- not shaggy, ?B' not rough, 79'
with a fragrant smell r-hich captivates the hearts of men;
80. (he has) the Srivatsa sign and the Svastika (on
the palms of his hands and the soles of his feet)'
VII I 3. P 531 c 1.
VIII, 4. The TransJormation'Body. (v' 33)'
The Transformation-body of the Sage is that (body) by
which (in the shape of Sakyamuni, etc') he effects without
interruption his various benefits to the world (of living
beings) until the end of (samsaric) becoming'
VII I 4. P 536b 4.
VIII, 5. The Junctiorls of the Dhanna-body' (r'v' 3a-40)'
Thereupon (the Sutra) considers his activity (i'"' that
of the Dharma-body which acts by means of the Transfor-
mation-body, and) which (goes on) without irrterruption
as long as the samsaric world lasts. This work of the
Dharma-body has been considered in 27 ways:
f. (He performs) the activity which appeases the
(five difierent) places of rebirth (i'e. c) the hellso b) the
Abhisamaydlaik i ra
world of animals, c) the world of yama, cJ) the world ofthe Devas, e) the workl of men);
IIe enters orr2. the fourfold means of conversion:3. the understanding of defilement and
(and uf)4.
purification,
the weal ofof truly real
beings,beings);
the true character of (his work for)(which is carried out in the absenee
5. (the practice of) the six perfections;6. the Buddha-path (which consists of the l0 paths
of wholesome action);7. (the practice of the insight into) the emptiness
of the essential nature (of all dliarmas),B. (arrd of their) non-duality;9. (the cognition of all dharmas) as (being merely)
conventional symbols;10. (the iruight into) the absence of a basis in all
dharmas;
ll. the maturing of living beings (through his skillin means);
- 12' the pat' of a Bodhisatrva (as distinct from thar
of the Disciples);
. 13' (the systematic e{fort to) brock (all) incrination
(to make realistic assumptions);14. the attainment of enlightenment;15. (a reside.nce in various) pure Buddha-fields;16. (the condition where, as tied to one more birth
only, he is) bound to (win enJightenment soon);17. (working) the weal of countless beings;IB. the virtuous acts which consist in ten-rling, etc.,
the Buddhas;
l l02l l lo3l
EDWARD CONZE
19. the limbs of enlightenmenq
20. (a condition where the fruits of his) deeds are
never lost;
21. the vision of the true reality (of all the data of
experience);
22. the forsaking of (all) the perverted viewso and
23. (the cognition by which he knorvs) the method
(which allows him to forsake the perverted views assum-
ing) the absence of entities;
24. a state of complete purity,
25. the equipment (which results from his pure con-
dition);
26. the compreheneion of the non-distinction bet-
ween Conditioned and Unconditioned; and (finally he
enters on)
27. Nirvana.
VIII 5,1 o.tb.lc .L il.1e.,
3.4.J.
6.,7
B.9.
t0.11.L2.t3.
P 526bczl a
527 b527 b528 a 2.
546 b547 b
548 6553 bJ)/ O
558 a560 a56r b566 a
S ch. 65. Ail ch. 75
S ch. 66. AiI ch. 76
l r04l l lOsl
74.15.t6.17.lB.19.20.21.to
23.24.25.26.. t4
.Abhisamayi la ikIra
567 a 9.568 c l .570b 7. S ch.572 a 6.
03.575 a 2.
68. Ail ch. 78
b 6. S ch. 69. Ail ch. ?9577 a 4.578 a 5.5B4b 2.586 o 3. S ch. ?I . Ad cb. 82586 a592 a 5.593 c 9-593 6.
rX. SUMMARY OF TIIE EIGTIT ABHISAMAYAS.vv. l -2.
In one way, the meaning carr be sumrned up under
six headings: i.e.
l. (the description of the distinctive) marks (of the
three kinds of omniscience) (: I-III);
2. the endeavour (or the practical training in the
development of the three forms of omniscience) (: IV)'
3. the culminating point (of the training in the triple
omniscienc") (: Y),
4. (the rneditation on
dual succession (constitute
triple ornniscience) (: Y11,
5. the final conclusion
omniscienc") (: YII); and
6. the reward (of the training) (: YIII).
In another wayo the meaning can be summed up under
tluee headings:
l. The three ranges (of the three kinds of omniscience)
1: I-III);2. the four kinds of endeavour which are the cause
(of the attainment of re-union) (: IY-YII);
3. and the fruit (of the endeavour; which is) the
Dharma-body with its work (: YIII).
the elements which in) gra-
the path of training in the
(of thc training in the triple
AbhisarnayI lar ik i ra
VOCABULARY
A.
akanigIha- ga I2J, 'og min'gro one who has goneup to the Akanishtha Gods : akanigplw_paramah H
a-kalpatva I I I 14, mi r togf i i i l absenee of thought_construction
a-kalpane IV 60, mi r tog_pa should not be con-structed, auikalpah samatd_dtmakah H
a-kaik-sa4a IY 41, som f i i med no hesi tat iona-kara I23o byed min, without e{Iort : anq,bl isam-
skdra-parinir a d.yin IIa-kr takatva IY 20, byei l med the fact that has not
been made an agent.a - k o p a n e IV lB, rnam_par'khrug meil undisturb-
ed,:uulkrrana IIa-kaut i lya IV43, gyogyum,ed no crooket lnessakqa I 67, ilboi-po faculties (aksa_jfidna:diuya_
cakgugo nispauih H)akga-ga IV 21, mfton sum mdzad ehow up :dsr-
Saka H
a - k g a 4 a IV 40, mi dal inauspicious rebirtha-kgata YII I 25, marf io i ts u.marred:ablngnaHa-kqaya IV lS, mi zad-pa non-ext inct ion
EDIVARD CONZE
[106] l l07l
