ABHISAMAYALAMKARA

s§ ANALYSIS OF
standpoint of the Absolute, no real relation to the nonsubstantiality
of the external elements (i.e of the sphere
of action) and at the same time cannot be considered as
completely devoid of any such relation 1 ; the Bodhisattva
is not really counted with the limit of Samsara from which
he departs and with that of Nirvana into which he intends
to pass.—The activity of the Bodhisattva must be
characterized by such a cognition of the 4 Principles of
the Saint.
[Sphut. lla. 3-5.] lam-la sbyin-pa-la-sogs-pahi pharol-tu-phyin-pa
dan bdag-fiid dam nah-ston-pa-fiid-la-sogspa»ni
phyi-$ton~pa~fiid4a~sogs-pa dan. snon-gyi mthah dan
phyi-mahi mthah dag phan-tshun ldan-pa dan mi-Id an-pama-yin-pa-nid-du
sgrub-bo zes ston-pa bden-paAa hdomspa
dan. 2
3. THE INSTRUCTIONS CONCERNING THE .THREE JEWELS,
or the Teaching that—
(a) as regards the Jewel of the Buddha ,—
the latter (as the cognizing Principle) and the perfect
Supreme Enlightenment (as the full realization of the Ultimate
Essence) have one essence from the standpoint of the
Absolute; in such an aspect the Special Omniscience of
1 This refers to the aspects of the Path which are known as
**the Method* * (nyaya — rigs-pa) and "the Activity'* {pratipatti =
sgrub-pa; Rnam-bsad 64b. 2.).
2 Pane. I. 50b. 2.—sbyin-pahi pha~rol-lu~phyin~pa~la brtson
zes-bya-ba ham mi-brtson zes-bya-bar yan-dag-par rjes-su mi-mthonno.
ishul-lzhrims-kyi pha-rol-tu-phyin~pa-la, etc. etc.—"(the Bodhisattva)
must not perceive that he really does or does not exert
himself in the practice of the Transcendental Virtue of Charity.
He must not perceive etc. etc. (similar indications with regard to
all the other 5 virtues)."—Ibid. 51a. 5.—stoh-pa-nid-la sion-pa-hidfyyis
sbyor-bar mi-byed-de—"one must not establish a real connection
between the non-substantiality (of the Bodhisattvas person) and
the non-substantiality (of the elements that are intuited by him),
etc. etc. (similar passages concerning animitta and apranihita)."—
Ibid. 51b. 2. gzugs dan snon-gyi mthar sbyor bar mi-byed-de—**One
must not affirm that matter has some relation to the limit of
Samsara (lit. "the beginning**), etc.—
THE ABHISAMAYALAMKARA
the Buddha, which characterizes Buddhahood, 1 cannot be
perceived as a separate reality; it is impossible to put the
corporeal frame (of the Buddha) etc. in a real connection
with Omniscience (so that the Omniscient Buddha could
appear as a real individual endowed with material
elements etc.). In such a manner the ultimate identity
of subject and object 2 becomes realized.—
[Sphut. lla. 5-6.] sahs~rgyas~la sans-rgyas dan byahchub-dag
mtshan-hid gcig-pa-nid-l%yis sans-rgyas-su byedpahi
chos~k,yi mtshan-nid mam-pa thams-cad-mkhyen~pa~
nid mi-dmigs-pa-la gzugs-la-sogs-pa mi~sbyor~bar dmigspar-bya-ba
dan dmigs-par-byed-pa mham-pa-hid-du ses«
pa zes-bya-ba dan. 3
(b) as regards the Jewel of the Doctrine
or the Highest Truth,—the latter, as comprised in the 3
forms' of Omniscience (the subjective part), is taken in the
aspect of its relation to the objects of cognition, the antidotes
(of defilement) and the various aspects. Owing to
this relative character, all the said elements are devoid of
a real essence of their own.—
tff*J(
[Sphut. lla. 6-b.l.] chos4a thams-cad-mkhyen-pa-nid
gsum-gyis bsdus-pahi gzi dan. gnen-po den rnam-pa
mthah-dag bsdus-pa-dag-gis bsdus-pahi chos thams-cad
ho-bo-nid-med-do zes-bya-ba dan.*
1 Lit. "which is characterized as the element that makes one
a Buddha."
2 The Buddha as the subjective (alambaka) and Enlightenment
as the objective (alambya) part.
3 Pane. 1. 52a. 6-7.—Sa-rihi bu byan-chen ser-phyin4a spyod*
pahi tshe gzugs dan thams-cad-mkhyen~pa-nid-du sbyor-bar mibyed.—"O
Sariputra, the Bodhisattva, when he acts in the fields of
the Climax of Wisdom, must not put matter in a real connection with
Ommiscience. Matter is not to be perceived as a separate reality
(as an attribute of the Omrniscient).
' '
4 Pane. I. 53b. 8-54a. 1.—Sa-rihi bu gzanyart byan-chen Setphyin-la
spycd pahi tshe. gzugs dnos-po-yod ces-bya-bar mi-sbyorro.
gzugs dnos-po-med ces-bya-bar mi-sbyor-ro—"O &ariputra, the
Bodhisattva who acts in the field of the Climax of Wisdom, must
not affirm that matter does exist as an independent reality. Neithet
must he affirm that it has no existence whatever"*.—Further on (55a.