ABHISAMAYALAMKARA

378 ANALYSIS OF
five. 1 In such a sense (the mind of a living being) is an
imperceptible item that does not present itself (to the
different faculties of vision)- It is owing to this that (the
minds) are spoken of as something which cannot be
pointed to or localized.
[Abhis. aloka, MS. 250b. 15-251b, ^
(IV. 15d.J
[Gser. IV. 74a. 6.] dpe med-pias-sam rah-gi-ho~bos
stoh-pas rnam-ses-sam sems 2 bstan-du-med-pa-la de-ltar
ses-pja.*
13. The Bodhisattva's knowledge about the Buddha's
cognition of the imperceptibility of the
minds, since they are devoid of a particular essence of
their own and are not amenable to any of the five special
faculties of vision of the Buddha.
The mind in the imputed aspect 4 is imperceptible
inasmuch as it is devoid of the character of a thing
in itself 3 and consequently unreal. The mind in the
causally dependent aspect 6 is unreal, inasmuch
as there are no (actual) causes (that produce it.) 7
It is therefore something uncognizable.
tion of the death and birth of all the living beings (sarva-sattva-cyutyupapatti),
and the "vision of Analytic Wisdom" is characterized by the
absence of constructive thought with regard to all the elements of
existerce (sawa-dharma-avikalpana)' Cf. above, under acavada
(Chapter I.).
1 I.e. including dharma-caksuh and buddha-caksuh also. Cf.
Ibid.
2 *'Consciousness or the mind.** This addition has been made
with regard to the word vijnana = rnam-ses which appears in the
Karika. citta = vijfiana.
3 Pane. III. 59b. 1-2.= A*. 264. 20-265. 2.
p
g
5 laksana-sunyatvena. This is the same as laksana-nihsvabhavata,
cf. "Doctrine of Pr.-par.", pp. 93, 94.
6 paratantra=g£an-dban.
1 This refers to utpatii-nihsvabhavata, cf. "Doctrine of Pr.-par."
p.. 94.
THE ABHISAMAYALAMKARA 379
The mind in the ultimate aspect 1 is devoid
of an absolute nature, in the sense that a real (separate)
essence of it does not exist. For this reason it cannot be
made an object of cognition. Each of these three forms
is (from the Empirical standpoint) put in connexion with
the three varieties of vision,, viz. that of Analytic Wisdom, 2
etc. But (from the standpoint of the Absolute, the minds)
cannot be representations amenable to any of the five
kinds of vision and are therefore imperceptible.
[Abhis. aloka, MS. 252b. 2-9.]
(IV. 16a.)
srfM-
33 V
[Gser. IV. 74b. 1.] ho-bo-hid med-paham de-bzingsegs-pahi
spy an lna~la Itar mi-snan-bas sems bltar~medpa-la
de-ltar-ses-pa. 3
14 The Bodhisattva's knowledge about the Buddha's
cognition of the minds "with opened eyes'* and
with shut eyes." The "opening of the eyes" is
the inclination of the mind towards its object in the sense
of affirmation. "Shutting the eyes" is the absence of
such an inclination towards an object and has the sense of
negation.
As regards the question.—Does the Buddha exist after —
death or dotes he not—we have 4 .
I parinispanna=zyons~grub. Cf. Bu-ston, Transl. Vol. II, p. 52,
note 346a.
2 prajna-caksuh. The other two meant here are : dharma-caksuh
and buddha-cak.suh.
3 Pane. III. 59b. 6-7.—Rabhbyor gzan-yan de-bzin~gsegs-pa
dgra-bcom-pa yan~dag~par-rdzogs-pahi sans-rgyas-kyis ser-phyin zabmo~hdi-la
brten-te. sems-can pha~rol dan gan-zag pha-rohgyi sems
bltar-med~pa~Ia bltar-med-pahi sems etc.—Ast. 265. 4-6.—
F crf%rf
4 In both the Pane. (III. 60a. 3-4 sqq.) and Ast.'(268. 18-270.
20.) a long passage is devoted to these different incorrect points of
view which essentially refer to the existence of an individual Ego.
For all these passages in detail as well as the analysis of this subject
in the Gser. cf. Appendix.