The Abhisamayālaṃkāra (Ornament for clear realization) is an instructional treatise on the Prajñāpāramitā, or Perfect Wisdom, whose authorship is traditionally attributed to Maitreyanātha (c. 350 ce). As a technical treatise, the Abhisamayālaṃkāra outlines within its 273 verses the instructions, practices, paths, and stages of realization to omniscient buddhahood mentioned in Prajñāpāramitā scriptures. In its abridged description, the Abhisamayālaṃkāra furnishes a detailed summary of the path that is regarded as bringing out the “concealed meaning” (sbas don, garbhyārtha) of Prajñāpāramitā. The Abhisamayālaṃkāra contains eight chapters of subject matter, with a summary of them as the ninth chapter. The eight subjects (padārtha) of the eight chapters (adhikāra) correspond to eight clear realizations (abhisamaya) that represent the knowledges, practices, and result of Prajñāpāramitā. The Abhisamayālaṃkāra’s eight clear realizations are types of knowledge and practices for bodhisattvas (“buddhas-in-training”) to achieve buddhahood set forth within the system of the five paths (lam lnga, *pañcamārga) common to Indian abhidharma and Yogācāra literature. The first three clear realizations are types of knowledge that comprise Perfect Wisdom. Total Omniscience, or the wisdom of all aspects (sarvākārajñatā, rnam pa thams cad mkhyen pa nyid), is regarded as the fundamental wisdom and the central concept of Prajñāpāramitā. Total Omniscience is direct, unmediated knowledge that exactly understands the manner of reality to its fullest possible extent in all its aspects. Path-omniscience (mārgajñatā, lam shes nyid) comprises the Buddhist path systems of śrāvakas, pratyekabuddhas, and bodhisattvas mastered by bodhisattvas. Empirical Omniscience (vastujñāna, gzhi shes) cognizes empirical objects in conditioned existence that are to be abandoned. It correlates to knowledge that is comprehended by śrāvakas and pratyekabuddhas. The path to buddhahood itself and the detailed means of its application are covered in the Abhisamayālaṃkāra by the fourth through seventh clear realizations. The fourth chapter is devoted to the realization of wisdom of all aspects (sarvākārābhisaṃbodha, rnam rdzogs sbyor ba), a yogic practice that enables a bodhisattva to gain a cognition of all the aspects of the three types of omniscience. The fifth realization is the summit of full understanding (mūrdhābhisamaya, rtse sbyor), whereby yogic practices reach the culmination of cognizing emptiness. The sixth chapter defines the gradual full understanding (anupūrvābhisamaya, mthar gyis sbyor ba) of the three forms of omniscience. The seventh abhisamaya clarifies the “instantaneous realization” (ekakṣaṇābhisamaya) that occurs at the final moment right before buddhahood. Abhisamayas four through seven are known as “the four methods of realization” of the three types of knowledge. The eighth realization, and last subject in the Abhisamayālaṃkāra, is the realization of the dharma body (dharmakāyābhisamaya). In this way, the first three realizations describe the cognitive attainments of buddhas, the middle four realizations discuss the methods that take the cognitive attainments as their object, and the eighth realization describes the qualities and attainments of the dharma body, the resultant body of buddhas. The treatise was extensively commented upon in Indian Buddhism and has been widely studied in Tibetan forms of Buddhism up to the present day.
James B. Apple
Luther’s understanding of God saturates his oeuvre, and in turn, this understanding is saturated by his doctrine of the justification of the sinner. God is the sovereign source and origin of all that is, and Luther develops his understanding of God in a manner that tries to safeguard this position in such a way that the personal relationship to God becomes the focus point for all he says. The doctrine of God as creator and as savior is modeled in a parallel way in Luther, as he sees God as the source of everything positively in both contexts. God is the sole giver of the gifts that human life requires. As creator, God is omnipresent, omniscient, and sovereign. Nothing can determine God. God is accordingly also the only instance in reality that has free will. Everything else is dependent on God, God’s foreknowledge, and God’s predestination. It is possible to see Luther’s position as an attempt to offer the human being a reliable and trustworthy notion of God, someone he or she can cling to in times of despair and desolation. The only God who deserves to be God, who is trustworthy with regard to being able to provide a safe and reliable basis for human life, is the God who justifies the sinner because of God’s own righteousness. In contrast, a human who puts her trust in herself and her own works or merits makes herself a god and will not be able to stand justified coram deo in the last judgment. Luther develops the idea about God’s hiddenness in different ways, most notably in his ideas about the hidden God in De servo arbitrio. But also in his notion of the theology of the Cross in the Heidelberg Disputation, and in other places where he writes about the masks of God, behind which God hides in order to do God’s work, we can see related or similar ideas. Thus, Luther develops an ambiguous element in his understanding of God.