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And in the commentary verses, it is preached that 'we have this example of space enlarged upon in Scripture, where it stands in connection with (the subject of ) the medium of perfect purification. This medium is, to speak otherwise, the means of (perceiving) the light of the essence of the Buddha.' and then quoted from "Gaganagafijas奴tra赂.189 O great Sage, the defiling forces are kike darkness, and purification is light. The defiling forces are feeble in strength; the transcendental perception of the Truth, on the contrary, is powerful. The defiling forces are casual, whereas the perfectly pure (Absolute) is the true fundamental Essence (of all that exists). The defiling forces are imputed (and essentially unreal), whereas the Absolute is the true (essence of all the elements) and not a construction (of the mind). O great Sage, such is the state of things.- This great earth is supported by water, water reposes in the air, and air is supported by space. But space itself has no support. Moreover, of these four elements, that of space is, in comparison with the elements of earth, water, and air, the most powerful. It is stable, motionless, knows no decrease, no origination, and no destruction. It is denduring by its very nature. Now, the three (other) elements are liable to origination and destruction; they are not stable and -have no long duration With everyone of them a constant change may be perceived. But space (on the contrary) does not undergo the slightest change. In a similar way the (5) groups (of elements), the (18) component elements (of an individual), and the (12) bases of cognition have their foundation in the Biotic Force and Desire. These two are founded upon incorrect appreciation, and the latter has its support in the (spiritual) essence, which is perfectly pure. This essence is (by itself) pure and radiant and become polluted by the occasional defiling forces.(prak峁泃i prabh膩svaram cittam 膩gantukair upakle艣air upakli艣yate).190 Bihar Research Society, 1950), p.43. II.9-12. 189 "Gaganaga帽jas奴tra (),, TS 13, p.124 c. 190 kavir m膩r峁Ｄ� kle艣膩岣�/ 膩loko vi艣uddhi岣�/ durbal膩岣� kle艣膩岣�/ balavat墨 vipa艣yan膩/ 膩gantuk膩岣� kle艣膩岣�/ m奴la vi艣uddh膩 prak峁泃i岣�/ parikalp膩岣� kle艣膩岣�/ aparikalp膩 prak峁泃i岣�/ tad yath膩 m膩r峁Ｄ� iya峁� mah膩 prthivy apsu prati峁ａ弓hit膩 膩po v膩yau prati峁ａ弓hit膩岣�/ v膩yur 膩k膩艣e pratisthita岣� apratisthitam峁� c膩k膩艣am/ evam e峁Ｄ佱箖 catur峁嚹佱箖 dh膩t奴n膩峁� p峁泃hivi dh膩tor ab dh膩tor v膩yu dh膩tor 膩k膩艣a dh膩tur eva bal墨yo dr岣峢o 'calo 'nupacayo 'napacayo 'nutpanno 'niruddha岣� sthita岣� sva rasa yogena/ tatra ya ete trayo dh膩tavas ta utp膩da bhanga yukt膩 anavasthit盲 acira sth膩yina岣�/ d峁浥泍ata e峁Ｄ佱箖 vik膩ro na punar 膩k膩艣a dh膩to岣� k膩艣 cid vik膩ra岣�/ evam eva skandha dh膩tv 膩yatan膩ni karma kle艣a pratisi峁環it膩ni/ karma kle艣膩 ayoni艣o manas k膩ra prati峁ａ弓hit膩岣�/ ayoni艣o manas k膩ra岣� prak峁泃i pari艣uddhi pratisthita岣�/ tata ucyate prak峁泃i prabh膩svara峁� cittam 膩gantukair upakle艣air upakli艣yata iti// E.H. Johnston (ed.). "The Ratnagotravibh膩ga Mah膩y膩nottaratantras膩strai, p.44,18-p.45,.3. 125