________________
98
ĀLAMBANAPARĪKSĀ
combination becomes as the cause of the consciousness. (See Fren. Trans. p. 52, n. 12).
P. 4, 1. 9. Vinitadeva says that the state of combination is here the gross form, sancitākāra=sthūlākāra. See La Siddhi, p. 45. (Fren. trans., p. 53, n. 13).
P. 4, 1. 12 ver. 3 a-b. According to Vinitadeva this is the statement of the opponent. Dharmapāla also seems to have meant the same. So we may supply before this the following: afaatar: 7 sfoaralt: 1 u EIT, 3796987: FOTI See Dharmapāla's comment here. But Paramārtha and Hiuan Tsang interpret that this is the refutation of the above view by the author.
P. 5, 1. 3 ver. 4 c-d. Hiuan Tsang introduces this line thus : चक्षुरादिविज्ञानकारणपरमाणुसञ्चिताकारावादे पुनरस्ति दोषान्तरम् ।
P. 5, 1. 6. Note Paramārtha and Hiuan Tsang have much simplified this sentence. See p. 14 above.
P. 5, 1. 15. See Paramārtha and Hiuan Tsang for clearer interpretation of the passage.
Ver. 5 c-d. cp. Nyāya Sūtra, IV, 2, 25 : ggar fala caraAtarai याथात्म्यानुपलब्धिस्तन्त्वपकषणे पटसद्भावानुपलब्धिवत् तदनुपलब्धिः।
P. 5, 1. 17. According to Vinitadeva, the nature which is capable of being perceived is the characteristic of the object, that is to say, the knowable aspect (grāhyabhāga). (Fren. Trans.) See Dharmapāla's comment : 790 Tais: fastarf UTA: faqalariset भवति इति प्रदर्शयति । see p. 36.
P.6, 1. 1. Here Paramārtha's version agrees with Dharmapāla's comment.
Ver 7 a-b: quoted by Pārthasārathi Mis'ra in him comment on S'lokavārtika, pp. 311, 312:
प्रत्ययोऽव्यभिचारित्वात्सह शक्तथर्पर्णात्क्रमात् ।
P. 6, 1. 8. There are 4 pratyayas, (1) hetu, (2) samantara, (3)ālambana, (4) adhipati. Abhidh-koslavyākhyā, p. 18, 22. These are well explained in the Madhyamakavịtti, p. 77.
P.6, 1. 9. The following is the Tibetan text: Yod. pa, daii. med. pa. dag. gi. de. dag. Idan. pa. ñid. ni. rgyu. dan. hbras bu.
