—  956  — 
pa)  zhes-bya-ba  ni  skyes-bu-la  mdzes-par-byed-pai-phyir-ro.  (P.  Bst  v.  66,  f.  390.  a.  4).  In  this 
way  are  born:  gods,  the  inhabitants  of  hell  and  all  men  in  the  intermediate  state  between  death 
and  a  new  birth,  i.  e.  without  a  seed,  not  from  previous  elements,  as  the  Vats,  believe. 
The  whole  theory  of  apparitional  or  miraculous  self  births  is  exposed  and  discussed  in 
the  Ш  section. 
86  Litt.  f.  100.  a.  8:  just  as  by  Buddha  they  have  been  analyzed,  so  they  exist  so  (we)  say. 
Therefore  this  is  a  wrong  view,  (the  view  of)  thus  censuring  (upavlda  —  skur-ba  hdebs-pa): 
«whatever  being  is  spontaneously  born  into  an  other  world,  is  not  a  being  spontaneously  born  in 
the  stream  of  skandhas»,  because  the  skandhas  are  spontaneously  born. 
H.  Th.:  just  äs  Buddha  has  explained  them,  so  we  too  explain  them,  namely  if  the  five 
skandhas  (of  the  intermediate  state)  proceed  to  a  new  life,  which  begins  neither  in  the  womb, 
nor  in  an  egg,  nor  in  warm  moisture,  then  the  result  is  called  trasfigurated  being.  To  deny  such 
beings,  saying  that  there  are  none,  is  one  of  the  false  views,  since  the  skandhas  of  the  inter- 
mediate state  must  certainly  exist.  & 
37  100.  b.  1  has  gan-la  skur-pa  hdi  for  gan-zag-la  skur-pa  hdi. 
Yac.:  esä  pudgalapavädikä  mithyädrstih .  gan-la  skur-pa. . . .  could  mean:  «what  you  con- 
demn is  the  wrong  theory,  the  view  namely  that  a  spontaneous  birth  consists  of  elements». 
38  Litt.:  «neither  throwing  away  by  the  intuition  of  truth  will  do,  nor  the  practise  of 
ecstasy  will  do,  because  the  pudgala  is  not  included  in  the  truths.»  The  doctrine  of  the  4  truths 
(äryasatyäni  «the  truths  of  the  Saint»)  is  exposed  at  the  beginning  of  Section  VI.  In  I,  39  it  is 
stated  that  some  elements  (dMtu)  UEdergoe  extinction  through  rationalistic  insight,  others  through 
the  practise  of  ecstasy,  and  others  (the  eternal  ones  and  präjnä  amalä)  do  not  undergo  extinction 
altogether.  The  principal  element  to  be  extinguished  by  rationalistic  insight  in  the  error  of 
ewrong  personalism»  (satkäyadrsti)  and  the  88  anucayas,  which  are  conditioned  by  it.  But  there  is 
no  such  error  as  the  ('denial  of  a  pudgala»  included  in  the  list  of  elements,  or  in  the  «truths  of 
the  Saint».  These  truths  represent  the  elements  of  existence  viewed  from  the  standpoint  of  their 
gradual  extinction  by  the  Saint  during  his  progress  towards  final  Salvation.  If  the. denial  of  a 
pudgala  would  have  been  a  wrong  view,  it  would  have  found  its  place  among  the  elements,  and 
in  the  first  two  truths  (duhkha,  samudaya),  hence  it  would  have  been  disposed  of  by  the  Saint  in 
one  of  the  prescribed  ways.  But  we  find  the  opposite  view  included  in  the  list  of  dharmas  under 
drsti.  Ya§.  mentions  that  the  second  way,  the  practise  of  ecstasy,  is  not  applicable  for  the  same 
reason,  i.  e.  because  the  denial  of  a  pudgala  is  not  included  in  the  first  two  truths,  «or  because 
a  wrong  view  ie  never  cleared  up  through  the  practise  of  ecstasy».  H.  Th.  has  included  these 
last  words  in  his  translation. 
39  Litt.:  cif  in  the  world  also  one  pudgala  is  born,  he  is  born»,  because  it  is  thus  declared, 
it  is  not  the  skandhas». 
H.  Th.:  athere  is  some  one  pudgala  born  into  existence,  this  cannot  be  identical  with 
the  skandhas.» 
40  Litt,  «again  you  must  say  that  the  pudgala  is  samskrta,  because  it  is  combined  with 
birth»,  samskrta  is  here  the  counterpart  of  asamskrta,  i.  e.  eternal  existences.  Being  combined 
with  birth  (utpattimattvam)  is  a  token  of  bemg  not  permanent,  being  momentary,  being  involved 
in  the  process  of  phenomenal  life. 
41  linga,  tib  has  brtags  for  rtags. 
42  don-dam-pa  ston-pa-£id  kyi  mdo  =  paramärtha§unyatvasütra. 
43  Sc.  in  the  embryonic  state,  mthsams-sbyor-bar  byed-pa  =  patisamdadhäti. 
44  chos-su  brdar-brtags-pa  ma-gtogts-pa  gan-zhig. . . . 
Yag.:  dharmasamketäd  iti  pi  atityasanmtpäda-laksanät  tenäha  yad  uta  asm  in  satiti.  The 
import  of  the  tib.  would  accordingly  be,  that  the  only  personality  existing  is  the  mutual  inter- 
dependence of  all  the  elements  of  existence.  H.  Th.  has:  there  is  no  agent,  it  is  a  conventional 
designation. 
45  bdo-las-skyes  kyi  mdo  =  Phälgunasütra. 
Yag.  gives  the  reference  at  length:  And  if  you  ask  what  is'  the  acting  person  like? 
I  answer:  he  who  throws  away,  who  abandons  the  skandhas  of  the  next  life,  somebody  really 
I 
