ABHISAMAYALAMKARA

33V
370 ANALYSIS OF
disappearance', nor as the cessation of a continuity, from
the standpoint of the, Absolute. The essential meaning
of this is that, since the (5) groups of elements are
relative* and essentially unreal, from the standpoint of
Ultimate Reality, the two kinds of Evanescence, viz,
momentary disappearance and ,the break of a continuity 1
are inconsistent as actual realities. 2 At the same time
(these two kinds of Evanescence) are toi be regarded as
real from the point of view of conventional or Empirical
Reality.
[Abhis. aloka, MS. 247a. 7-15.] •#BfTR I—*
I (IV. 14b.).
[Gser. IV. 73a. 3.] phuh inahi hjig-rten de-hho-nar
rgyun dan sJzad~cig~gis hjig-pa med-pahi &es-pa.°
3. The Bodhisattva's knowledge about the Buddha's
cognition of the spiritual conduct, i. e. of
the thoughts and inclinations of the
living beings, which (conduct) can be classified
1 This refers, evidently to the vijatlya-ksana-utpada. Cf.
Buddhist Logic, Vol. I, p. 82.
2 vastn. 3 Expl. of Ast. 256. 7 sqq.
4 This appears to be the correct version instead of
5 Pane. III. 55a. 4-6.—bcom-ldan-hdas-kyis bk,ah-stsal~ba. sesrab-kyi-pha-roUtu
phyin-pa-ni phuh-po lha-po hdi-dag hjig-par stonpa
ma-yin. rab-tu-hjig-par ston-pa tna-yin re. s\ye zes-bya~bar-mi~
ston-to. hgag ces-bya~bar mi-ston-to. kun-nas-non-mohs-pa zes-bya m
ba dam, mam-par-byan-ba zes-bya-ba dan. hphel-zes-bya-ba dan.
hgrib oes-bya-ba dan. blan zes-bya-ba dan dor zes-bya-ba dan. hdas
zes-bya-ba dan. ma-hons zes-bya-ba dan. da-ltar-byun zes-bya-bar mi'
ston-to.-—The Lord said : The Climax of Wisdom does not demonstrate
(this world consisting of) the 5 groups of
elements as disappearing as a momentary flash or as a break
of a continuity. It does not demonstrate (these elements) as becoming
originated, as disappearing, as defiling, purifying, increasing,
diminishing, as something that is to be accepted, as something
to be abandoned, as past, as future and as existing in the present,—-
Ast. 256. 1—7, 9.—Cf. also Uttaratantra, Transl. p. 154.
THE ABHISAMAYALAMKARA 371
into 48 thousands varieties 1 or be regarded as beyond
calculation. All these different forms are cognized as
being devoid of the character of plurality, since they are
merged in the Unique Absolute. The Buddha cognizes
the immeasurable character of all the forms of the
meptal activity of the living beings, inasmuch as the
separate individual does not exist (as a differentiated
reality) from the standpoint of the Absolute, being
merged in the Unique Ultimate Essence.
[Abhis. aloka, MS. 147a. 15, 16—b. 6-9.]
(IV. 14c).
[Gser. IV. 73a. 4-5.] sems-can ihams-cad-Jiyi sems~
kyi spyod-pa ste bsam-pa stoh-phrag-gya-bziham gransmed-pa-mams
chos-dbyins $pros~bral~gyi fio-bor tshadmed~pa-sogssu
ses~pa. 2
4. The Bodhisattva's knowledge about t h e
B u d d h a's c o g n. i t i o n of a con.ee n t r a t-
e d mind, merged in the Absolute, which (mind) from
the standpoint of Ultimate Reality has not ceased to exist,
albeit empirically it has disappeared (as an individual
intellect).
1 The antidotes of which are the 84 thousand aspects of the
Teaching (dharrna-sfyandha). Cf. Abhidharmakosa I. 25, 26.
2 Pane. III. 55a. 8-b. !.—Rab~hbyor sems-can tshad-rned granstned
dpag-tu-med-pahi sems dan spyod-pa mlihyen-pa de-dag-k.yan.,
ses~rab^y'i-phar-rol-ttiirplhyinrpQ-nid-la brten-cin rab-tu-m^hyen-to.-—
O Subhiiti, the (Buddha's) k n o w l e d g e of the m i n d s of
i n n u m e r a b l e , a n d infinite m u l t i t u d e of the
l i v i n g b e i n g s is based upon the Climax of Wisdom (i.e. the
Unosis) exclusively.—Ast. 256b. 16—257. 3, 4 . — ( e n d s )
The Samcaya (39b. 1—40a. 1) has With regard to the first
three lafysanas :*-*
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