ABHISAMAYALAMKARA

282 ANALYSIS OF
[Ibid.] mtshan-gzi theg-chett sgom4arn~pahi fgyudkyl
snifi-rje Ita-bu.
The term "the Omniscience in regard of the
Empirical World which does not take its stand on the
Hinayanistic Nirvana out of Commiseration'* is not
suitable (because such a kind of knowledge represents
essentially the Omniscience in regard of the Path). It is
not therefore of the same kind as the preceding form.
[Ibid. I la, 3-4.] snin-rjes zi-la mi~gnas~pahi gzi-ses
mUruh-bas-sha-ma dan mi-hdraho.
Varieties: The three forms of Great Commiseration
of the Mahayanist Saint, 1 the Mental Effort for
Enlightenment etc.
[Ibid.] dbye-na theg-chen hphags-pahi snih"r')echen-po
gsum dan sems-bsfyyed sogs-yod.
THE TWO FORMS OF OMNISCIENCE MENTIONED ACC. TO
THE ABHIS. ALOKA.
The Climax of Wisdom peculiar to the Buddhas and
the Rodhisattvas is of a highly transcendental nature.
Indeed, it cognizes the unity of all the elements of existence
in the present, past, and future in, the sense of not
being liable to origination. It cannot therefore be accessible
to the $ravakas etc.
This Wisdom is not restricted—
Neither to this shore, i.e. to the Phenomenal
World, since (the Mahayanist Saint, being
possessed of) transcendental analysis, perceives the
defects (of worldly existence and does not become
attached to the latter).
Nor to • the opposite shore, i.e. (the
Hinayanistic) Nirvana, because (the Mahayanist Saint),
being possessed of Commiseration, works for the' weal of
the living beings (and does not abide in egoistic peace).
Nor to some interspace between
Samsara and Nirvana, because (such a
middle-point) does not exist in reality. 2 —
1 These are: (1) The Commiseration which is directed upon
the elements of existence of an individual (chos-la dmigs-pahi sninr;e),
(2) the Commiseration which is characterized by the negation
(of the separate reality of the defiling elements—dmigs-med-la
dmigs-pahi snin-rje} and (3) the Great Commiseration directed upon
the living beings as such (sems-can-tsam-la dmigs-pahi snin-rje).
2 Sphut, 40a. I. has here : go-rim-bzin-du Hag-pa dan
chad-pahi mishan-nid dan de-dag-gi bar-na mi~gnas~pas.~~lt is not
THE ABHiSAMAYALAMKARA 283
The words (of the Sutra) 1 : "owing to perfect purification"
mean : "owing to the absence of a consideration
in favour of the separate reality of both Samsara and
Nirvana/'
Here, with reference to the (Hinayanistic) Omniscience
in regard of the Empirical World, this is a
reverse concomitance from which we may know by
implication 2 that the highest wisdom of the ^ravakas etc.
is far from the true Climax of Wisdom, being bereft of
the cognition of the unity of the elements in the present,
past and future, and is of a limited nature,"' This
wisdom being devoid of commiseration and transcendental
analysis, is restricted to either Nirvana (in the
Hlnayanist sense) or to the Phenomenal World, inasmuch
as (the Hlnayanist) perceives (a difference between) Ens
(Samsara) and Non-ens (Nirvana). 4
[Abhis. aloka, MS. 197b. 12—198a. 3.]
[Ibid. 198a. 5-9.]
restricted, neither to Samsara nor to Nirvana which have respectively
the character of enduring existence (sasvata) and of complete
annihilation (uccheda), nor to an interspace between the two.—On the
unreality of this "interspace" between sasvata and uccheda, cf.
chapter I under atyanta-sunyata in jnana-sambhara '.-—taira ucchedasasvata-antayor
madhye na tad asti J^imcid etc.
1 Ast. 189. 21.
2 Cf. Prof. Th. Stcherbatsky, Buddhist Logic, vol. I. p. 115.
3 In such a sense we have to understand the expression svaadhigama-matra.
Rnam-bsad, 182a. 5.—nan-ran-rnams-kyi ni-tshebahi
tshul-du-ran-gis rtogs-pa tsam-gyi etc. ni-tshe-ba is the
equivalent of pradesik.a> Cf. below ad. Kar. V. II. and Uttaratantra,
Transl. p. 142.
4 Acc. to the Mahayana tradition the Hinayanistic Nirvana is
a Non-ens. Cf. Uttaratantra, Transl. p. 145.
5 The Tib. gives here the equivalent lkog-tu-gyur-pa by which
the term parofasa is usually rendered. Cf. my Index of Nyayabindu
and Tiki, s.v. On the uncognizable nature of the Buddha and his
Omniscience cf. "Buddhist Logic", vol. I, pp. 107 and 108.