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ADDITIONAL NOTES
Page 3, line 1. f3793 311379an Trims'ikābhāsya ed. S. Levi, p. 21. 17 faqe 31TION (=8773297) | Mad. vịtti ed. L. V. Poussin p. 364, 7. Alambana stands for alambanapratyaya-So explain the Chinese translators, Paramārtha and Hiuan Tsang. It may also be clear from Dharmapāla's comment, pp. 21-22 above. Alambanapratya is explained by Candrakirti : उत्पद्यमानो धर्मो येन आलम्बनेन geged a JEU 3773rCASET: Mad. vịtti, p. 77, 2. (Cf. S'ālistamba Sūtra : agfaşmaet ... 59A1Fanti Fazifa i Ibid. pp. 567, 9.) 3117764aSEITSETAR I faşina1977 ET TETTIITATSISAH 31/SESAIA: Hafał: 1 Madhyamakāvatāra (Sanskrit text) pp. 12, 2. Another interpretation is also given by him : GYERTYTT fangar aga 399AFT 37259a3fegrua eta traata gera a 317557619977: 1 Ibid. p. 12, 7. According to this interpretation ālambana is an element (dharma) by support of which a consciousness arises, that is to say, a supporting element in the process of cognition is ālambana. S. Yamaguchi and H. Meyer, on the authority of the Abhidharmakosa of Vasubandhu (chaps. I and II, p. 307, 11. 5-6) and of the Triss'ikābhāşya of Sthiramati, p. 21 (afari aa- (= faqq) fastat atatarats29677591FROTA) translate everywhere the term ālambana as “ perceivable object". And Yasomitra's comment makes the point clearer : JET Taşhart TGIOFAri ada gey 34/57ani Haa I Haarpfafa pp. 1, 18, 17.
P. 3, 1. 1. Fifco Dharmapāla comments that the five-fold consciousness is meant here. Hiuan Tsang follows him. But, according to Paramārtha six-fold consciousness is meant there with addition of manovijñāna. Vinitadeva is said to agree with Para. mārtha here.
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