ABHISAMAYALAMKARA

134 ANALYSIS OF
tha-ma~med-pa-stoh-pa-nid de. 1 thog-ma-la-sogs-pa-ni chosnid-kai
rjes-su-s\yes-pa-md-k$is mthah-nid sin-tu-med-pahi
phyir-m. hdi-ni kun~nas-non-mons-pa dan mam-par-dag-pa mayin-pahi
don-gyis-na 2 drug-pa-laho. 3
XL The Relativity of the points that
are not to be rejecte d. 4 The points that are not
to be rejected are to be regarded as relative, since they can
be taken only in their relation to rejection which is the same
as removing or casting away. Now, rejection etc. which has
the character of action is connected with an enunciation of
non-rejection. 5 The cognition of this aspect is associated
with the seventh stage on which the undifferentiated character
of the Absolute is cognized. 6 This unique principle (which
is Nirvana, a point that is not to be rejected) is thus cognized
as being relative.
[Abhis. aloka, MS. 71b. 1-4.]
"**• " m
1 The Tangyur text is corrupt : thog-ma dan tha-ma-med paston-pa-nid4a-sogs
pahi chos-nid-lzyi rjes-su-sfytjes-pa-nid-kyis..
2 Corr. ace. to Mah. samgr.-—The Tib. version of the Abhis.
aloka has : hdi-ni Iiun-tias-non-mons pa-med-pas rnam-pafr-dag-pahi
don~gyi$~na... *
3 Pane. I. 214b. 3-5.—de-la thog-ma dan-tha-ma-med-pa-stonpa-hid
gah ze-na. gah-la thog-ma midmigs sin tha-ma yan mi dmigspa
de-la hgro-ba mi-dmigs. hon-ba yan mi-dmigs-te mi-rtag mi-hjigpahi-phyir
etc.^Dutt, 196, 19 21.—Of what kind is the Relativity of
the beginningless and endless} That with which a beginning cannot
be perceived, and an end likewise does not exist, cannqt have a
motion hither and thither. (Cf. Salutation to the Mula-rnadh.—
anagamam anirgamam and Conception of Buddhist Nirvana, p. 69).
Being neither eternal, nor evanescent, etc.
4 Ace. to Ratnakarasanti's Suddhimati (Tg. MDO. IX.) this is
the Mahayanistic Path; ace. to the Commentaries on the &atasahasrika
and the 3 Prajna-paramiti-sutras (of Damstrasena, Tib. Gnod-hjoms
gfiis, -Tg. MDO., XIII and XIV) it is the Final Nirvana without
residue (anupadhi~sesa-niroana = lhag-med myan-hdas; Gser. I.
308a. 5).
5 Gser. I. 308a. 4-5.—dor-ba dart spans-pa dan btan-ba-las
bzlog pct-ni tha-snad-^yi rgyu"mtshan-no.— r r\ie foundation for its
name is the fact of being the counterpart of rejecting, or casting
Away.
6 M. vibh. 4a. 4, M. samgr. 34b. 5, "Doctrine of Pr. par."
pp. 55 and 56.
THE ABHISAMAYALAMKARA 135
[Tg. MDO. VI. 70a. 7-b. 1.] bral £ih spans-la. yohssu-btah-bahi
mtshan~nid-can-gyi dor-ba-las bzlog-pa-nid-k.V^s"
na dor-ba-med-pa ste de-ni des stoh-pa-hid yin-pahi-phyir
dor-ba-med-pa-stoh-pa-nid-de. dor-ba-la-sogs-pa-ni bya-bal^i
ho-bo~ma-yin-pa-hid-\yis-na spans-par btags-pahi rgyu-mtshan~
du mi-hthad-pahi-ph^ir-ro} hdi-ni tha-dad-pa-med-pahi dong^is-na
bdun-pa-laho. 2
XII. The Relativity of the Ultimate
Essence. This Essence is not something produced by the
agency of all the different Saints. It is devoid of a real essence
of its own (and consequently relative), since it is impossible
for the conditioned and the unconditioned to be changed or unchanged
anew into something either eternal or non-eternal. 3
fAbhis. aloka, MS. 71b. 4-6.]
[Tg. MDO. VI. 70b. 1-2.] hphagspa thams-cad-kpis
ma-mdzad-pa-ni ran-bzin te. de-ni des ston-pahi-phyir ranbzin-sioh-pa-hid-do.
de-la ni hdus-byas dan hdus-ma-byast{\i
rnam-par-hgyur-ba dan rnam-par-mi-hgyur-bahi gnod medpahi
phyir-ro. 4
1 Ace. to the Tib. version : I^riya-arupaivena anutsarga-prajfiapti
nimittatva-ayogat.
2 Pan. I. 214b. 5-6.—de-la dor-ba-med-pa ston-pa-ntd gan
ze-na. gan-la gan-yan dor-ba med-pa-ste. mi-rtag mi-hjig-pahi-phyir
dor-ba-med pa dor-ba-med-pas ston-no. de cihi-phyir ze-na. dehi rahbzin
de yin-pahi-phyir etc.=Dutt, 196, 22-197, 2 Of what kind is
the Relativity of the points that are not to be rejected (The points
that are not to be rejected) are those in regard of which absolutely
nothing is to be removed. Being neither eternal nor evanescent,
these points that are not to be rejected are devoid of a real essence
of their own. Why that Because such is their essential nature.
3 Gser. I. 308a. 6-b. 1.—de ni ye-nas stoh pas de ston-par
hphags-pa gan-gis ky an ma byas-pas hdus-byas hgyur-ba dan
hdus-ma-byas mi-hgyur-bas gnod-par mi-nus-pa.—Being relative
(void) from the outset, it cannot be rendered void
by the Saints. Therefore we have here no opposition
of the conditioned that becomes changed and the unconditioned which
is unalterable.
4 Pane. I. 214b. 6-8.—de-la ran-bzin ston~pa-nid gan zena,
hdus-byas-sam. hdus-ma-byas kyan-run ste chos-thams-cad-kyi rahhzin
fjan-yin^a de ni fian-thos-rnams-Tiyis ma-byas ran-sahs-rgyaskyis
ma-byas. byah-chen-rnams-\yis ma-byas. de-bzin-gsegs-pa dgrabcom-pa
yandag-par-rdzogs-pahi sans-rgyas-mams-kyis ma-byas is.