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Vol. XXIII, No. 2
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the functioning consciousness (prayrttivijñānam). The former aspect of the citta is regarded as the cause and the later aspect i.e. the pravrttivijñānam has been considered as the effect rgyu-dan-bra-bu'i dbyeba-yis). Purther, the functioning consciousness is of seven types; viz, (a) cakşurvijñānam. (b) śrotravijñānam, (c) ghrānavijñānam (d) jihyā
m, (e) kayavijnanam, (f) manovijñānam and (2) manaḥ. Again the seeds of de filements (samklişta) and dispositions (vāsanā) are accumulated the alayavijñānam. The siorehouse of consciousness also produces the sevenfold functioning consciousness. Thus, the knower and known (mthun mthun-bya-yan-lag-gñis-'zug-phyir) i.e. the world of appearance comes to be manifested.
According to the view of Ārya Nägarjuna, the svabhāvas possess the quality of existent and also non-existent. The author explains that the paratantra syabhāva exists as an error (khrul-ba'i-dnos-pos) apd at the same time it does not exist in that form as it appears (zi-bshinsnan-ba-yod-ma-yin). Now it may be argued that the Paratantra svabhāva has its existence in the phenomenal world, but in the world of absolute reality it docs not exist. On the other hand, the Kalpitasyabhāva has no existence, but it is assumed to be real As far as the duality is concerned, the parinişpannasyabhāva has no existence, but it has its existence intranscending the duality (advayatvena yaccāsti dvayasyābhāva eva ca).
The first two svabhāvas i.e. kalpita and the paratantra are the causes of Impurities (samklesa); the third and the last one i.e. the parinispanna, being the transcendental reality, is the cause of purity (rnam-par-byan-ba'i mtshanñid-ni).
Now it may be questioned that how we will realize these three svabhāvas ? The author explains that one should realize these three aspects one by one. According to the author, the nature of the paratantrasvabhāya, we should be studied first. After the realisati of the nature of the paratantia bhave, be should proceed towards the kalpitasyabhāva and then to the parinispannasvabhāva. In the third stage. one should realize that all the three aspects are advaya and anabhilāpya, viz.,
trayo'pyete svabhāvāḥ hi advayānabhiläpya lakṣaṇā /
abhāvādatathābhāvättadabhāva svabhāvatah // V. No, 26 Again the author says that the pature of the three aspects can be judged by (a) mere study. (b) true perception (c) logic and (d) practice, viz.,
rtogs dan-ma-rtogs-nam-rtogs-dan 1 nos-rtogs-'dsin-pa'i-dbye-pa'i-phyir / 50-SO-re-re-ran-bshin-gsum mnam-pa bshi-yis-dbye-bar-'dod // (verse No. 27).
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wonin- sum
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