ABHISAMAYALAMKARA

ANALYSIS OF
Aspects: From the standpoint of the Absolute
all elements of existence, Matter etc. on one side and the
Ultimate Monistic Principle 1 , on the other, are mutually
identical. Within the pale of this unique essence (such
special characteristic features as) evanescence etc. do not
exist; therefore one cannot insist upon Matter etc. as
being evanescent or its reverse, and so on.
[Abhis. aloka, MS. 42a.. 14-42b. 3.]
ura mzmk
(I. 29a, b.)
[Sphut. 16a, 5-6.] rnam-pa-ni don-dam-par gzugsla-sogs-pahi
chos thams-cad dan ston-pa-nid-dag phan-*
tshun no-bo gcig yin-pas sioh-pa-nid-la mi-rtag-pa-la-sogs*
pa med-pa-md-kyis gzugs-la-sogs-pa de-dag4a rtag-pa
dan mi-rtag-pa-la-sogs-pa-nid-du mi-gnas-pa zes-bya-ba
yin-no. 2
5 Climax, intermediate. 3T^l|€iTff
= rtse-mo hbrin-ba.
Object: The elements of existence, Matter and
the rest as having no separate particular essence of their
own. Indeed, in the aspect of the Absolute (which
represents the negation of all plurality), 3 the characteristic
features of the phenomenal elements as evanescence etc.
and their ultimate essence 4 are unreal (if viewed as
separate entities) they are therefore mutually identical and
ho distinction can be made between them.— 5
[Abhis. aloka, MS. 43b. 9-II.J
THE ABHISAMAYALAMKARA
(I. 29c. d).
[Sphut. 16b. 1-2.] (rtse~mo)hbrih-gi dmigs~~pa-ni c/ioskyi
dbyins~kyi no~bo-nid-kyis mi~rtag~pa-la~sogs-pa daft
8ton*pa~nid-rnams~ni ran-gi~no—bo~fiid med-pa yin-pas.
mi-rtag-pa-nid-la-'sogs-pa dan sioh~pa-nid-dag phan-tshun
bdag-nid-gcig-pa zes-bya-ba yin-no. l
Aspect: From the standpoint of the Absolute
there can be no interest in regard to the separate
elements, Matter and the rest, since their separate reality
is denied.-—
[Abhis. aloka, MS. 44b. 14-16.]
(I 30a.).
[Sphut. 16b.
gzugs-la-sogs-pa-la
yin-pa de yin-no. 2
6 Climax
chen-po.
2.] rnam-pa-ni. ho-bo-hid bkag-pas
ran-gir-mi-byed-pa zes-bya-ba gah~
highest
= rtse-mo-
Object: The elements, Matter etc. characterized
as devoid of special distinctive marks, such as blue colour
and the like, which cannot be perceived from the standpoint
of the Absolute, inasmuch as they have no real
essence of their own.—•
[Abhis. aloka. MS. 45b. 2-3.]
*
i = i (I. 30b.).
[Sphut. 16b. 2-3.] (rtse-mo) chen-pohi dmigs-pa-ni
no-bo-nid-med-pa-fiid'kyis gzugs-la-sogs-pa de-dag-la
snon-po-la-sogs-pahi mtshan-mar mi-mthon-ba-zes-bya-ba
yin-no. 3
1 Lit. " Non-substantiality* * (siinyata), the negation of everjr
separate existence.
2 Pane. I. 126a. Quoted in the Abhis. aloka, MS. 42b. 36.—
1 Pane 126b. 1—130a. 1.—Ast. 8. 20.— * T fq
if ft ftfiftrat ^nm I
T he Abhis.aloka, MS. 43b. 7, 8,. has the
following explanation :—
3 Gser, I. 220a. 2.—chos-kyi-dbyins spros-bral-gyi no-bo-nid
yin-pas.
* 4 Lit. "and their ultimate Non-substantiality (sunyata).*'
5 Gser. I. 220a. 1.—phan-tshun bdag-nid-gcig~pa'$te tha-dad
med~pa,
2 A f t. 9. n-13.—
3 Ast. 9. 13.