ABHISAMAYALAMKARA

ANALYSIS OF
IV. The Fundamental Element cf the (Saintly)
Lineage, the Foundation cf the Mahayinistic Activity.
STf6f#fmn: 'X*fi^ vfa^theg-chen sgrub-pahi Hen
rah-b£in-gnas-rigs t Kar. I. 37-39.—(4).
[1. Definition of gotra in accordance with the Madhyamika
standpoint. 2. The element of the lineage in its 13 aspects as the
. substratum of the different degrees of the Path. 3. The conventional
varieties of the gotra are not in conflict with its unique
ultimate nature.]
1. DEFINITION OF gotra AGO. TO THE Madhyamika. STAND-
POINT.
D e fi n i t i o n : The element of the Absolute whicli,
through perfeict purification, becomes fit for Enlightenment
and represents the foundation for the activity of thfe
Mahay anist Saint (whose true nature it forms).
[Don. 5b. 1-2] chos-dbyihs gan sbyahs-na byatjchub-tu
hgyur-ruh yah yin. theg-chmt sgrub-pahi rtengzi-byad-pa.
Varieties: (1) The fundamental element and (2)
the element which becomes developed. Sppf^rS *M
^KS^S ^ = rah-bzin-gnas-rigs dan rgyas-gyur-gyi rigs gnis*
Definition of the fundamental element: The
Absolute Essence, the final metamorphose of which
is the Body of Absolute Existence (of the Buddha).
[Skabs. I. 240a. 1-2.] rah-gi thob-byahi ho-bo-nidskur
hgyur-ruh-gi chos-nid de rah-bzin-gnas-tigs-h.yi
mtsham-nid /
Having been made the object of constant contemplation,
it finally manifests icself as the Cosmical Body which
is devoid of all defilement and is the substratum of all
the Saintly properties. As such it is demonstrated by
numerous examples.
*%. -'[Skabs. I. 240a. 2-3.] de rigs-su hgyur-tshul yod-de.
de hdzin-stahs-su dmigs-te bsgoms-pas hphags-pahi chos
dan dri-ma dah-bral-bahi chos-&k.ur~hgyur-bar dpe dumas
bsad-pahi-phyir. 2 . .. . -
1 The Skabs quotes here Uttaratantra I. Kar. 147, 148. Transl.,
p. 229.
2 In the Uttaratantra (the 9 examples etc.)
THE ABHISAMAYALAMKARA
Definition of the element which becomes developed •:•
The active element 1 whrlch, being cultivated' by.study etc^
has for its final metamorphose Buddhahood.
[Skabs. I. 240b. 4-5.] thos-sogs-kyis gsos-ihab pahi
rah-gi thob-byahi sahs-rgyas-sa hgyur run-gi dhos-po.
Varieties of the element which! becomes developed :—>
1 The force of the mind which has the possibility
of developing into the Body of Absolute Wisdom.
2 The force which has the 1 possibility of developing..
into the corporeal forms (of the Buddha).
[Skabs. I. 240a. 5-6.] ye-ses-ktfi chasseur hgyur^ruhgi'
sems-kifi nus-pa dah. gzugs-s^ur hgyur-ruh-gi sems-kyi
nus-pa gfiis yod. s
Other varieties: The temporary forms of*
the element of the lineage (i.e. of the ^ravakas, the
Pratyekabuddhas and the Bodhisattvas), 3 the definite and ;
the indefinite forms, and the element which temporarily,
becomes annihilated. - - - • - • ^
[Skabs. I. 240b. 2.] dbtje-nd gnas-skab$-kyi rigs gsum
dan ma-hes-pa dah gnas-sfyabs-su rigs-chad. . . . 4
1 dnos-po = vastu. is always opposed to rtag-pa = nitya. Acc^
to Tibetan tradition vastu = dnos-po } samskrta = hdus~byas, samt)rta=i
kun-rdzob etc. are to be regarded as synomyms.
2 The Skabs. quotes the Uttaratantra, cf. above.
3 Ace, to the adherents of the theory of the Unique Vehicle
(eka-yana-naya vadinah) i.e. the Svatantrikas and Prasangikas, the
position of the ^ravaka and Pratyekabuddha Arhat does not represent
a final result. Cf. Uttaratantra, p. 169 and "Doctrine of Pr.-par'* s
p. 28-30.
4 In connection with this paragraph the Skabs gives moreover
the definitions of gotra in accordance with the other 3 Buddhistic
schools, as follows :— . . • ;
Ace. to the Vaibh asikas the element of the Saintly
Lineage is the consciousness free from attachment (to worldly objects)/
or otherwise, contentment.-^—Skabs. I. 238a. 6.—-
i
Bye-smras ma-chags-pahi ses-pa chog-ses hphags-pahi rigs~stt%
hdod (sic. ace. to Abh. kosa.).
Ace. to the Sautrantikas it is the "seed* or the forcen
inherent in the mind which brings about the origination of the Un--
defiled wisdom of the Saint. Ibid. 232a. 6-b 1.—Mdo-sde has zagA
med ye~4es hbyuh-run-gi sems-kyi nus-pahatn sa-boti-la rigs-sii hdod.
Ace. to the Yogacaras: (a), without admission of the storeconsciousness
(alaya-vijnana= \un~gzi~rnam-par-ses-pa).—A piure force 1
which governs the 6 internal bases of cognition and which, if it meets*
with favourable conditions, becomes a force which brings about the;
intuition of the Truth peculiar to either of the 3 Vehicles,—Rnambsad
102a. 5-6.t—\un-gzi ma-bzag na nan sl^ye-mched drug-gi sten-n$t'i