By Maitreya-natha, Gareth Sparham, Arya Vimuktisena, Haribhadra
Maitreya's Abhisamayalamkara is the main broadly studied booklet in Tibet, the place it used to be introduced from India many centuries in the past. it's utilized in all of the monasteries to educate the trail to Buddhahood, in response to the Perfection of knowledge Sutras. It teaches this in define shape, so it calls for a observation to be understood. The oldest extant statement is Arya Vimuktisena's Vrtti. Haribhadra, the main influential Indian commentator, drew upon this to write down his Aloka. nearly all the many recognized Tibetan academics who wrote their very own commentaries at the Abhisamayalamkara depended on Haribhadra as their fundamental resource. this is often the 1st of 4 volumes.
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Extra resources for Abhisamayalamkara with Vrtti And Aloka - Volume 1: First Abhisamaya
It is like a jewel mine because the jewels of all good qualities come forth [from it]. The seventh, accompanied by the perfection of patience is where he says, A Bodhisattva, a great being who wants to establish in forbearance those who think they have been wronged, who wants to surpass  the forbearance of Listeners and Pratyekabuddhas by means of one single production of a thought associated with rejoicing should train in the perfection of wisdom. It is like a great sea because it is unmoved, even in the face of what is dreaded the most.
How so? Because all-knowledge, the knowledge of paths, and the knowledge of all aspects of Listeners and Pratyekabuddhas, Bodhisattvas, and Buddhas, respectively, are a compilation of clear realization in its entirety. As the Lord will say [Large Sutra 518-19]: The Lord: All-knowledge belongs to Listeners and Pratyekabuddhas, the knowledge of paths belongs to Bodhisattvas, and the knowledge of all aspects belongs to the Tathagata, Arhat, right and perfect Buddha. Subhiiti: What is the reason that all-knowledge belongs to Listeners and Pratyakebuddhas?
To teach that those living at ease in the here and now, who are in their nature diverse, are not classed together. How many examples would he have to give if he formulated each with its own example? He would end up teaching unskillfully. Here is the explanation of this passage. Jkiira-vrtti who have a realization similar in worth to what I have just explained, [their realization would] not approach even by one-hundredth part [the wisdom of a Bodhisattva who courses in perfect wisdom], etc. What he intends to make clear is that a Bodhisattva's wisdom cultivated for a single day is superior numerically, superior in power, superior in class,  superior because of its cause, incomparable, and so on.