ABHISAMAYALAMKARA

286. ANALYSIS OF
[Ibid.] sa-mtshams iheg-chen
k^i sahi bar-ro*
mthoh-lam-nas sahs-
THE ABHISAMAYALAMKARA 287
THE OMNISCIENCE IN REGARD OF THE EMPIRICAL WORLD
WHICH IS FAR FROM THE CLIMAX OF WLSDOM AND THAT
WHICH IS NEAR TO IT ACCORDING TO THE ABHIS. ALOKA.
When an object, miraculously produced by a
magician, makes its appearance, a person that does not
know the true nature of such an object, imagines it to be
real and does not possess the notion of its being devoid
of an essence of its own. In a similar manner, the Sravakas
etc., being deprived of a spiritual teacher and of
the right means of action, 1 cognize (the elements of
existence) as having a separate differentiated reality.
Owing to the presence of this realistic conception, i.e. of
an **a ttach'ment" (towards the phenomenal elements)
which is essentially incorrect, the Hlnayanists do
not possess the knowledge of the true nature of things, 2
and the cognition of the Ultimate Transcendental Unity
(of the Universe) does not exist with them. They are
therefore far from the Mother of t # he
Buddha (the Climax of Wisdom).
On the contrary, the Bodhisattvas have completely
done away with the differentiation of separate entities
which is the cause of the error of realistic imputation. 3
With them the full cognition of Matter and all the other
elements of existence means the cognition of
their Ultimate Unity. For this reason they
are near to the Mother of the
Buddha.
[Abhis. aloka, MS. 198b. 5-13,]
1 Cf. above Chapter I (nirvedha-bhagiya in general and satnparigraha).
2 Rnam-bsad, 183a. 5-6. dnos-pohi no-bo bden-ston spros-hral
mi ses-pa-rnams-la.—They do not know trie true essence of things
which is the negation of all separate reality and of all plurality
whatsoever,
3 Cf. Uttaratantra, Transl. p. 171.
[Sphut. 40a. 6-b 5.] sgyu-ma-mhhangyis sprul-bahi
dnos-po $nan~ba-la dehi rah-gi-ho-bo mi-ses-pas< dnospor
mhon-par~£en~pa~nid-]iyis no-bo-ntd-med-par mi-snan
ba-bzin-du dge-bahi bses-gnen~la-sogs-pm thabs-m^has-pa
dan-brahbahi-phyir dnos-po mtshan-ma-dan-ldan-par
rtogs~pas nan-thos4a-sogs~pa dnos-pohi no-bp mi-ses-parnams-la
mnam-pa-nid-l^i ye-ses de med-de. dehi-phyir
de-dag4a rgyal-bahi yum tin-bar-gynr-te, byah-chubsems-dpah
dus-rin-mo-zig-nas dge-bahi bses-gfien yahdag-par
mgu-bar-byas-pahi man-hag phyin-ci-ma-log-pacan-bden-parghis-la
rten-pahi thos-pa-la-sogs-pahi sespa
skye~bahi thabs-la-mkhas-p0s dhos-por mnon-par-zenpahi
hkhrul-pahi mtshan-ma bsdl-ba-rnams-la-ni gzugs-lasogs
-pahi chos yons-su-ses-pm de-nid mnam-pa-fiid-du
yons-su-ses-pa yirt-te, dehi-phyir de-dag-la yum-hdi yahdag-par
ne-bar-hgyur-ba (ho). 1
1 Pane. II. 267b. 7-268a. 6. = Ast. 189. 22-190.7.—In the Rnambsad
this passage of the Sphut is put into the form of a chain of
syllogisms ace. to the methods of "sequence and reason" (thai phyir).
So we have : (1) The 5ravaka and Pratyeka Buddha Saints are far
from the Climax of Wisdom, because with the Sravakas etc. who
do not know the true nature of things, i.e. their Relativity and
Ultimate Unity, the Knowledge of the Unity (jthe equality and
relativity) of present, past, and future does not exist, (nan-ran
hphags-pa de-dag-la rgyal~bahi~yum rin-bar-gyur-to. nan~thos-la-sog&«
pa dnos-pohi no bo bd&n-stoh sprosbral mi-ses-pa-rnams-la dm
gsum nmam-pa-nid-lftfi yes-ses rned-pa dehi-phyir)^ (2) This is right
(i.e. it is right that the knowledge of the relative character of
present, past, and future does not exist with the Hlnayanists, because
they cognize all the (empirical objects) as endowed with a separate
differentiated reality (der-ihal de-dag-gis dnos-po bden grub-\yi
mtshan-ma-dan-ldan-par rtogs-pas-so). (3) This