ABHISAMAYALAMKARA

ANALYSIS OF
{Abhis. aloka, MS. 247b. 10-14.]
(IV. 14d.).
[Gser. IV. 73a. 5-6.] de-b£in-nid4a mnam-par-bzag~
pm sems de bsdus-pa de-k^o-nar mi-hjig cin tha-snad-da
hjig-par»ses>'pa. 1
5. The Bodhisattva's knowledge about the
B u d d h a*s cognition of no n-c o n c e n-
trated minds which are attracted by the objects of
the external world or, to speak otherwise, distracted.
This distraction may be admitted from the Empirical
standpoint, but not from that of the Absolute. The
distracted minds are those which are not directed towards
the Absolute and not merged in it, being therefore
attracted towards the external world. So are they from
the standpoint of Empirical Reality. On the other hand,
in the aspect of Ultimate Reality they are devoid of
characteristic features and essences of their own. They
do not cease to exist in the sense of momentary disappearance,
nor do they become annihilated in the sense
of a break in a continuity. They are not distracted, since,
(from the standpoint of the Ultimate Reality) there can
be no direction of the minds toward the external objects.
In such a manner (the Buddha) cognizes the true 1 nature
(of the distracted minds).
[Abhis. aloks, MS, 247b. 14—248a. 4.]
THE ABHISAMAYALAMKARA 373
6. The Bodhisattva*s knowledge about the Buddha's
cognition of minds, concentrated or distracted in their
indestructible eternal essence from
the standpoint of the A b s o 1 u t e. 1 in
the aspect of the latter they are not liable to destruction
and represent (the immutable element of) Nirvana, having
all the elements that are to be extirpated by means of
analysis and concentration 2 removed, and the five groups
of elements, those devoid of passions and those influenced
by defilement, annihilated. They likewise represent the
complete removal of the Obscurations that are to be
extirpated by means of intuition. The eternal, indestructible
character of the minds is thus cognized.
Owing to his Great Commiseration, the Buddha has
pronounced a blessing, by the force of which his mind
(or spirit) remains existing as long as the world exists
(in order to help the living beings). This mind of the
Buddha, being devoid of the three characteristics peculiar
to the elements that are caused and conditioned, 3 i s
not liable to annihilation', origination,
and (temporary) stabilit}'. It is devoid of
the character of a substratum, and cannot therefore
represent a foundation (in the Empirical sense), 4 infinite,
since it cannot be measured, and inexhaustible like the
Absolute Essence (with which it is identical). It is the
mind by means of which the Buddha cognizes „ from the
standpoint of Ultimate Reality, the immeasurable and
indestructible nature of the minds of the living beings
which is akin to space, 5 as it appears on the surface of
the mirror of his meditative trance.
[Abhis aloka, MS. 248a. 5-14.]
n | (iv. i4d.).
[Gsejf. IV. 73a. 6-b. 1.] de-la mfiam-par~ma-'bzag>