ABHISAMAYALAMKARA

ANALYSIS OF
the Climax of Wisdom (which cognizes it) are identical
in the aspect of the Absolute. 1 —
[Sphut. 10b. 5-6.] $dug~bshal-la gzugs~la~sogs~pa
hbras-bur-gyur-pahi stoh-pa-hid dan ses-rab~kyi~pha-rol~
tu-phyin-pa dag de-bzin-hid-J^yi no-bor ran~bzin gcig-ga
zes-bya~ba dan. 2
(b) as concerns the Principle of the
D r i v i n g F o r c e (or the cause of Phenomenal Existence,—-there
is no difference between the Principle of
Non-substantiality (as the unique Ultimate Essence) and
the material elements etc. which represent the cause (of
Phenomenal Existence). From such a point of view.
Matter and the other elements are not liable to origination
and annihilation and can be neither defiling nor purifying,
" .;' ' ' ' .. •
[Sphut. 10b, 6-1 la. 1.] kun-hbyuh-baAa $toh~pa~nid
dan gzugs-la-sogs-pa rgyttr-gyur-pa dag tha-mt-dad-pa-nidhyis
gzugs-lasogs-pa-ni kun-hbyun-ba dan, hgog-pa dan
j^uri-fias-non-mans-pa dan rnatn^par-byah-bahi chos-can
ma-yin-no zes-bya-ba dan. 3
(c) as concerns the Principle of Extinction
(or Cessation, of Phenomenal Existence), the
1 Cf. Dignaga's Astasahasrika-pindartha (quoted in the Abhis.
aloka, MS. 3b. 4-5).—prajna-paramita jnanam advayam sa tathagatah.
jnanam advayam is grahyagrahaka-rahitam.
2 Pane. I. 47b. 4 sqq.—gsol-pa. bcom-ldan-hdas byah-chen
(the usual abbreviation for byan-chub-sems-dpah sems-dpah-chen po =
bodhisattva-mahasattva; it will be used in similar quotations) • gzugsston-pa-nid-la
brtson-na brtson zes byaho etc.—"The Bodhisattva, the
Mahasattva will (properly) exert himself in the field of the Climax of
Wisdom, if he exerts himself in (the meditation upon) the nonsubstantiality
of Matter," (This is followed by similar indications with
regard to the other 4 groups of elements, etc.).
3 Pane. I. 48b. 2-6—gzugs skye-bahi chos-can nam hgag-pahi
cho$-can-du yan-dag~par rjes-su mi-mihon-no.........gzugs kun-nas-nonmons-pahi
chos-can-nam rnam-par-byan-bahi chos-cm yan~dag~par
" rjessu tni-mthon-na—"He (the Bodhisattva) must not perceive that
matter can become originated or that it is liable to destruction...that
matter is endowed with the qualities of a defiling or a purifying
element" etc. etc. up to 48b. 6.—de cihi-phyir £>e-na rah-bzin sioh~
pa-nid-\yi-phyir.—"Why that Because (all these elements) are by
their nature (separately) unreal."—
THE ABHISAMAYALAMKARA
Unique Monistic Essence which represents the negation,
the non-substantiality (of all separate entities) is not
liable to origination, annihilation, defilement, purification,
increase, or loss. (In the aspect of this unique essence),
Matter (as a separate entity) does not exist, there can be
no origination of the force of Ignorance (through which
Phenomenal Life is conditioned), nor any annihilation of
it . . . ., neither does there exist the Buddha (as a separate
entity), 1 or Enlightenment (as a real removal of the
Obsecurations). 2 ,
[Sphut. lla. 1-2.] hgog-pa4a ston-pa-md sky'e-ba daft
hgag-pa dan kun-nas-non-mohs-pa dan rnam-par-byan-ba
dan nams-pa dan hphel~ba~la~sogs~pa dan-brai-ba~la~ni.
gzugs med-pa~nas ma-rig-pa s%e-fca< yah med. ma-rig-pa
hgag~pa yah med. sahs-rgyas kjJ a n med. byah-chub-kyi
bar-du yah med-do zes-bya-ba dan. 3
(d) As concerns the Principle of the
Pat h,—the person of the Bodhisattva can be neither
really endowed with the 6 Transcendental Virtues (which
are the essential factors of the Path), nor really devoid of
them; 4 the non-substantiality of the internal elements
etc. 5 (i.e. of the person of the Bodhisattva) 6 has, from the
1 . Rnam-blad, 64a. 5.-—Jihyad-par-rtogs-pa sans~rgya& klf a^- med—
the Buddha as a special (separate) cognizing principle* does not
exist.
2 Ibid, spans pa byan~chub-kyi bar-du yan med. . .—Enlightenment
as th& removal (prahana, of the Obscurations^ does not exist (as
a separate entity). ' • - , • .. . . . -. ...... • • --< •-
3 Pane. I. 49a. 6 sqq. £d~rihi bu ston-pa-nid gan yin-pa de-ni mi' /*
skye mi-hgag-cin ^un-nas-non-mons-par-j[ig|/tir-oa med. mam-par-*
byan-ba med-la hgrib-pa med ein hphel-ba med-paste. . . - de~la~ni
gzugs-med-do.—-**O &ariputra, that which represents the Essence of
Non-substantiality can neither become originated nor can it disappear,
it can be neither defiling nor purifying; it can neither become
diminished, nor can it increase, etc. etc.
4 Rnam-bsad. 64b. 1.—byan-sems bdag-nid bsgom-bya sgombyed-du
bden-par ma~grub~pas Idan-pa ma-yin—"the Bodhisattva's
person is not endowed with them since the object of meditation and
meditator have no separate reality." bahirdha-sunyaiadibhih indicates
the other **Gates of Liberation" i.e. animitta and apranihita,
5 The word adi in adhyatma-sunyatadinam and bahirdhasunyatadibhih
indicates the other "Gates of Liberation"* i.e. animitta
and apranihita.
6 Luii 48b. 6.—nan sbyor-ba-po stoh-pa-nid.