ABHISAMAYALAMKARA

THE ABHISAMAYALAMKARA 127
The Accumulation of Transcendental
Wisdom.
THE COGNITION OF THE 20 ASPECTS OF RELATIVITY. 1
12. (The Bodhisattva) who perfectly knows how to manifest
his skill in the means of action, becomes (subsequently)
trained in the Highest Transcendental Wisdom. We have next,
accordingly, the Accumulation of Transcendental
Wisdom. (This Accumulation) is known to
be of 20 kinds in correspondence with (the cognition of) the
Internal Relativity and the other (19 aspects).—
[Abhis. aloka. MS: 70b. 4-6.]
far- i
(47a.).
[Tg.. MDO. VI. 69a. 8-b. 1.] thabs4a~mkhas-pahi
tshogs ses-pa-ni ye-ses-la slob-pa-yin-pas ye-ses-k"$i tshogs-so.
de pan nan-ston-pa-nid-la-sogs-pahi dbye-bas mam-pa-ni-sur
ses-par-byaho.
The 20 aspects of Relativity are as follows: —
I. The Subjective Relativity. We
have this aspect in consideration of the dialectical nature 2 of
the faculty of vision and the remaining internal faculties.—
[Abhis. aloka, MS. 70b. 6-8]
[Tg. MDO. VI. 69b. 1-2,] de-la-stoh-pa-nid rnam-pani-su-ni
hdi \in te. hdi-ltaste. nah-gi dhos-po 1 mig-la-sogs-
1 IHQ. Vol. IX, part I. The rendering of sunyata by 'Relativity*
is the only one which can be adopted, if we take the term
from the standpoint of the Madhyamikas to whom Haribhadra
belongs. The correctness of this rendering has been clearly demonstrated
by Prof. Th. Stcherbatsky in his "Conception of Buddhist
Nirvana." We- have innumerable quotations which prove that the
meaning of sunyata ace. to the Madhyamikas is Relativity. Among
the most pregnant passages we have the sloka (22) of the Lokatitastava
quoted above—U a h pratityasamutpadah sunyata saiva te mata.
bhavah svatantro nastiti simhanadas tava'tulah. Cf. also below,
under sarva-dharma-sunyata.
2 Lit. Th© nature (of the internal elements) which is that of
being neither eternal nor evanescent (in the ultimate sense). Cf. Paiic.
quoted below.
3 = adhyatmikanam bhavanam or vastunam.
pa-rnams-k$i ran-bzin iher-zug-tu-gnas-pa dan hjig-pa-ma-yinpahi-phyir
nah-stoh-pa-nid-do. 1
II. The Objective Relativity. We
have this aspect, considering just the same nature of the external
elements, as visible matter, and the rest.
[Abhis. aloka, MS. 70b. 8-9.]
[Tg. MDO. VI. 69b. 2.] phyihi gzugs-la-sogs-pamams-fypi
ran-bzin de-tta-bu-yin-pahi-phyir phyi-ston-pa-rHd"
do. 2 III. The Re lativity of both-the Subjective
and Objective. We have this aspect,
considering jqst the same nature of the external and internal
bases of cognition. Here the internal bases are constituted by
the elements which have the character of sense-faculties. The
external are constituted by the elements which have the
character of the objects (that correspond to the sense-faculties).
As regards the physical foundations of the sense-faculties, 3
they are internal elements, inasmuch as they are governed by the
mind, and external, inasmuch as they are not included
in the category of the sense-faculties as such.—(The cognition
of) these first 3 aspects of Relativity is associated with the
Stage of Action in Faith. 4
1 Pane. I 213b. 5-6.—de-la nah-stoh-pa-fiid gan zena. nan-gi
chos zes-bya-ba~ni rnig dan. rna-ba dan. sna dan. Ice dan lus dan
yid-de (cat^suh. sroiram ghranam jihva \ayo manas ca). de-la mi-rtag
rni-hjig-pahi-phyir (anitya-avinasitvat) mig mig-gis sfon-rio de
cihi-phyir £e-na. dehi ran-bzin de-yin-pahi-phyir te. hdi-ni nan-stonpa-nid-do.=Diitt
t 195. 12-16.—Of what kind i s the Internal (Subjective)
Relativity—The elements which we call 'internal* are (the
faculties of) vision, auditions, the olfactory, gustatory, tactile, and
that of the intellect. Now, as it is neither eternal, nor evanescent,
the faculty of vision is relative (devoid of a real essence of its own)y
etc. (Similar indications with regard to the other sense-faculties).—
Why that Because this is their essential n atur e.—
This is the Internal (Subjective) Relativity.
2 Ibid. 213b. 6-7. = Dult, 195. 1720..—(The same repeated in
regard to the External Relativity—rupadinam).
3 Sic. ace. to Gser. I. 307a. 2.—phyi-nan gnis dban-pohi rtetigyis
bsdus pahi yul Ina.
4 Sic. ace. to Haribhadra. In the Gser. and the Rnam-bsad we
have the indication that these first 3 varieties also refer already to
sambhara-marga.