ABHISAMAYALAMKARA

138 ANALYSIS OF
The cognition of these 2 aspects of Relativity (XIV and
XV) is associated with the ninth Stage. On the latter (the
Bodhisattva cognizes the Absolute) as being the basis of the
Power of Transcendental Wisdom. 1 —
[Abhis, aloka, MS. 71b. 14-72a. 1.]
[Tg. MDO. VI. 70b. 5-7.] hdas-pa-la-sogs-pahi cfiosrnams
ni hdas-pa-la-sogs-pahi dus-rnams-la phan-tshun-bzlog-na
dmigs-su-med-pa-nid-ki/is-na mi-dmigs-pa-stoh-pa-nid-de. dusrnams
ni dhos-po-la btags-pa-tsam-nid yin-pahi-phyir-ro. 2
XVI. The Relativity of (the combined
elements which have) the essence of a
N o n-e n s. Such entities do not represent realities by themselves,
since they are functionally interdependent. Indeed it
is said :—What is an entity beyond its causes—
[Abhis. aloka, MS. 72a. 2-4.]
[Tg. MDO. VI. 70b. 7-8.] sbyor-ba-las-byuh-bahi
chos-rnams ni ho-bo-nid med-pa yin-te rten-cih-hbrel-par-hbyunbahi-phyir-rQ.
zes-bya-bas tshogs-pa-ni des stoh-pa-nid-yinpahi-phyir
dhos-po-med-pahi-no-bo-nid-stoh-pa-nid-de. dhospa-mams
ni tshogs-pa-isam yin-pahi-phyir-ro. 3
THE ABHISAMAYALAMKARA 139
XVII. The Relativity of Mundane
Existence. The five groups of elements constituting a
mundane individual existence are devoid of a real essence of
their own. Indeed "a group of elements" has the meaning
of *an assemblage/* 1 But an assemblage cannot be an entity
by itself. Therefore it can by no means be the foundation for
an existence which bears the essence of the causa materialis 9 '
(of Phenomenal Life). The cognition of these two varieties
(XVI and XVII) is associated with the tenth Stage, as the
former (with the preceding Stages). On the tenth Stage we
have the cognition of the Absolute as being the substratum of
the controlling power over the Biotic Force. 3 (The latter,
as exercising its influence over the individual is relative).
ff
[Abhis. aloka. MS. 72a. 4-8.]
[Tg. MDO. VI. 70b. 8-7la. 2.] dhos-po ne-bar-lenpahi
phun-pohi mtshan-nid ni des • sioh-pa-nii yin~pahi-ph$ir
dnos-po-ston-pa-nid-de. spuns-pahi don ni phun-pohi don yin-la.
Bpuhs-pa yah don-med-pa yin-pahi~phyir he-bar-len-pahi
mtshan-nid-can-gyi dhos-pohi rgyu-mtshan-du hg\ur-bar hos*
pa ma-yin-pahi-phyir-ro. stoh-pa-hid gnis-po hdi-dag-ni las-la
dban-bahi rten-du-gyur-pa-nid-fyis-na sna-ma bzin-du sa tcupa-lnho.
4
XVIII. The Relativity of Non-ens.
That which represents a Non-ens 5 as space etc. 6 which is
1 Madh-vibh. 4a. 4.; M. samgr. 34b. 6; "Doctr. of Pr.-par.,"
p. 56.
2 Pane. I. 215a. 8-b. 1.—de la mi-dmigs-pa-ston-pa-nid gan zena.
gan-la hdas-pa mi-dmigs pa dan. ma-hons-pa mi-dmigs~pa dan.
da4tar-byun-bahi gnas mi-dmigs-pa ste. mi rtag mi-hjig-pahi-phyir
etc.=Dutt, 197, 15-18.—Of what kind is tne Relativity of the nonperceptible
—That in regard of which neither past, nor
future, nor present existence can be perceived,
is neither eternal, nor evanescent etc.
3 Ibid. 215b. 1-3.—de-la dnos-po-med-pa no-bo-nid-ston-pa-nid
gan ze-na/ chos thams-cad rten~cin~hbrelpar~hbyun-bahi-phyir.
hdus-pahi no-bo-nid-med-de. mi rtag mi-hjig-pahi-phyir. hdus-pa
hdus-pas sfort-rio. = Dutt, 197, 19 20—Of what kind is the Relativity
of that which has the essence of a Non-ens As all the elements are
functionally interdependent, a combined existence
has no real essence of its own. Being neither eternal nor evanescent,
a combined existence is unreal in itself, etc.
1 rasi — spuns. Cf. Abh. kosa I. 20.
2 upadana-Izarana = ner-len-gyi rgyii.
3 M. samgr. 34b. 6-7. "Doctrine of Pr.-par.," p. 57.
4 Pane. 1. 215b. 4-5.—de la dnos-po zes-bya-ha gan ze-na.
phun-po Ina ste. phun-po de-dag kyan phun-po rnams-kyis stohbas.
de liar-na dnos-po dnos-pos ston-no. — Outt, 197, 21-22.—Now,
what is mundane existence It is (constituted by) the 5 groups of
elements. But these groups are devoid of a real essence of their own.
Therefore mundane existence is relative (devoid of an essence of its
own).—
5 abhat)a = dnos-po-med-pa (not simply: med-pa) has here the
s-^nse of "the absence of a conditioned, separate phenomenal reality
(bhava=i)astu~ dnos-po).' f The synonyms of the latter are:
samsizrta — hdus-byas, paraiantra = gzan-dban, etc. It is opposed to
nitya and asamskrta which are the understructure of Relativity in
this case.
6 Space (ai^asa) and the two kinds of Extinction (nirodha).