ABHISAMAYALAMKARA

136, ANALYSIS OF
XIII. The Relativity of all the Elements
of Existence. Every separate element is
devoid of a real essence of its own. Indeed, all the elements,
those belonging to the categories of the conditioned as well as
the unconditioned, are mutually dependent and have consequently
no ultimate existence. 1
The cognition of these 2 aspects (XII and XIII) is associated
with the eighth Stage. On the latter we have the cognition
of the Absolute as (the unique principle) from which,
nothing can be removed and to which nothing can be added. 2
Moreover, on this Stage (the Bodhisattva cognizes the Absolute
as being) the foundation for the 2 kinds of controlling power,
viz. that of direct cognition, and that of purifying the Sphere
(of future Buddhahood). 3 This Stage is thus characterized by
both action and result. (As regards the cognition of the said
two aspects of Relativity, they refer to) that appliance 4 (of
the eighth Stage) which represents the full penetration (into the
Essence of the Absolute).
[Abhis. aloka. MS. 71b. 741.]
[Tg. MDO. VI. 70b. 2-4.] chos-rnams-ni chos~rnams~
kpis stofi-pa-nid X)in-pahi-ph\)ir chos-thams-cad-stGn-pa-nid-de.
hdus-byas dan hdtts-ma-byas-fyyi chos-]fyi tsfiogs tiiGms-cad ni
phan-tshun bltospa^can yin-pas-na r&fi-bzin yons-su-grub-pami-rtag
mi-hjig-pahi phyir etc.=Dutfc, 197, 3-5.-—Of whafc kind! is the
Relativity of the Ultimate Essence The Essence of all; the elements,
the conditioned and the unconditioned (Cf, Utfaratantra, Transl., pp.
230' and 231),, is not produced by the Sravakas, the.
Pratyekabuddhas, the Bodhiaattvas-, and the Tathagatas, the Arhata,
the Perfect Supreme Buddhas, As it is neithei eternal nor
evanescent,, etc.
I»: ' This passage- very pregnantly shows* the real meaning of
sunyata..
2 This refers to prakrU-iunyafa. M, vibh. 4a. 4., M. Sarngr.
34b. 6. Cf. Abhisam. Kar. V. 21.—na'pameyam atah kimcit prak.septavayam
na kim ca na.
3 On buddha-ksetra-parisuddhi see chapter IV. M. Samgr. 34b.
6, "Doctr, of Pr.-par./' p. 56.
4 parik^r^nan=yons-sursbyon-ba. On th|ese appliances Cf.
below under "the Accumulation of the 10 Stages" (dasa"bhumi'
sambhSra),
THE ABH1SAMAYALAMKARA 137
med-pahi-phpir-ro. ston-pa-nid hdi gnh ni hgrib-pa dan
hphel-ba^med-pahi don dan mam-par~mi-rtog~pa dan zin yonssu-dag-pa-la
dban-ba gnis-fy\}i rten-nid yin~pahi-phyir hbrasbithi
sa-nid yin-pas 1 so-sor-rtog^pa yohs-su~sbyon~bahi dbye~bas
sa brgyad-pa-laho. 2
XIV. The Relativity of Essence. Matter
and the other (groups of elements) the essences of which are
impenetrability etc. are devoid of these essences (as of something
that is real in itself). Indeed, the general and the special characteristics
(which are put forth as the essences of things) are
merely nominal.—
[Abhis. aloka, MS. 71b. 12-14.]
[Tg. MDO. VI. 70b. 4-5.] gzugs-la-sogs-pa-ni dehi
mtshan-fiid gzugs~su-run-ba~la~sogs-pa ston-pa yin-pahi-phyir
rQh-gi-m!shan"nid-stQn-pa''hicl-de. a mizhan~nid-du mam-parbzag-pahi
spyi dan khyad-par-ni btags-pa-tsam yin-pahi-phyirro.'
1 XV. The Relativity of (the present,
past, and future) which cannot be perceived
(all of them at once). If we take the elements
relating to the past etc. separately, it is impossible to perceive
(within each of these categories) 1 other elements which are
dialectically opposed. 6 Indeed, (time is a property) which can
be only nominally attributed to a thing.
1 Sic. zee. to the Tg. Correct : spyod-pa dan hbras-buhi sanid
yin-pas.
2 Pane. I. 214b. 8—215a. 5.—de-la chos-tharns-cad-sion-pa-nid
gan ze-na, chos thams-cad ces-bya-ba-ni gzugs dan. tshor-ha dan
(an enumeration of all the sh^andhas, ayatanas etc.).—hdus-byas\yi
chos dan. hdus-ma-byas-l^yi chos te de-la mi-rtag mi-hjig-pahiphyir
etc. = Dutt 197, 6-9.—
4 Pane. I. 215a. 6-8.—de la ran-gi~mlshan~nid-'ston pa-fiid gan
ze-na. gzugs-ni hjig-pahi mtshan-nid. (~rapana-lak.sanam rupam;
Cf. tupyate, luhyate, badhyate, etc.) tshor-ba-ni myon-bahi
mtshan-nid (— anubhava4a\sana-\)edana) etc. (Follow the essences
of samjna, -.samsl^ara, and vijhdna) mi-rtag mi-hjig-pahi phyir etc.
•=Duit f 197, 10-14.—
5 I.e. the elements of the past, the present, and the future
each taken separately.
6 I.e. if we take, for instance, the elements of the past, we
have only the past, if we have those of the present, then only the
present; it is impossible to perceive past and present together.