ABHISAMAYALAMKARA

380 ANALYSIS OF
THE AkHISAMAYALAMKARA
381
1 The affirmation standpoint, 1 as that
of the Samkhya and similar systems, with regard to
the material group of elements and the rest. (According
to the Samkhyas etc. every individual as a unity continues
to exist after death).
2 The negation standpoint 2 of the
Materialists, viz., that (after death, an individual
existence) becomes totally annihilated and, consequently
does not exist anymore.
3 The conditional standpoint of the
Digambaras etc. who admit both (the affirmationstandpoint
and the negation-standpoint) in saying that as,
on one side, the subject 3 that assumes such and such states
of existence is one, and as on the other the very states
themselves are different, (the individual after death) is to
be regarded as both existing and non-existing.
4 The in, definite standpoint of the
Individualists 4 whose views are founded upon a
double negation viz. that since the individual is something
unutterable, either as identical (with the five groups of
elements), or as differing (from them), it is neither existing,
nor non-existing.
From the standpoint of the Absolute these different
imputations cannot become originated, and, as they refer
to the Ego the existence of which is admitted from the incorrect
Empirical standpoint, 5 they have no foundation
whatsoever.
1 linminjita-vikalpa, 2 niminjita-vikalpa, 3 avasthair.
4 pudgala~Vadinah = gan-zag-tu-smra~ba. Cf. T a r k a j v a I «*»
Tg. MDO. XIX. 160a. 8~b. 1.—lhag-ma gnas-mahi bu4a-sogs~pa sdepa
Ina-ni gan-zag-tu-smra-ba yin-ie. gah-zag-ni phun-po~d i aglas
de-nid dan-gzan-du brjod-du-med-pa dan rnam-par-ses-pd
drug-gis ses par-bya-ba hkhor-bar-gyur-pa yons-su gsal~bar-gyur~
pa yih-no zes-ze-ro—The remaining five sects (of the
eighteen), the Vatsfputrlyas and the rest (i.e. V a t s I-
p u t r I y a s, the B h a d r a y a n i k a s , the Sammitlyas,
the Dharmaguptakas, and the San>
k r a n t i v a d i n si are those that admit the reality of the Individual.
They say that the Individual is something
in-expressible being neither identical with the (5) groups of
elements, nor differing from them. It is to be cognized by the 6
forms of consciousness, is that which is subjected to Phenomenal
Existence (samsara), and its nature is to be made perfectly clear.-—
Cf. S. Schayer, Kamalasila's Kritik des Pudgalavada.
5 atathya~sami)rti = log-pahi \un-rdzob. It is the reverse of
tatha-sarnvrti or samyaiz-sarnvrti =yan-dag-pahi \un-rdzob,—the
[Abhis. aloka, MS. 252b. 11-15.]
: I [Ibid. 253a. 6-16.]
(IV. 16b.)
15 The Bodhisattva's knowledge about the Buddha's
cognition of the unreality of all these views in the aspect
of the Absolute, through the intuition of
the latter as the true essence of the 5 groups of elements
etc. which are devoid of the character of Plurality. Indeed,
(they are unreal as separate entities through the fact of
their being relative), as it is accordingly said 2 :—
That which represents t he Principle
of Relativity 3 is viewed by thee
(O Buddha) as the Non-substantiality
of existence).—
[Abhis. aloka, MS. 251a. 9-14.] ^^T^RfR I
|| (IV. 16c, d.)
[Gser. IV. 78b. 2.] de yah phun lha de-bzih-nid
dan ma-nor-ba de-bzin-nid sogs spros-brdl-dit ses~pas
ba-sogs l^yan de~bzin~nid~1%yi rnam-par ses-pa, A
correct empirical standpoint, according to which there is no Ego and
all elements are momentary.
1 Ad. Ast. 206. 7 sqq.— sr^rfg- ^rpRf: