Jewels from the treasury vasubandhus ( (121)

ENGLISH bhdvandmdrga path of meditation bhdvandheya discards of meditation bhüta sources bhümisamcdra shift level bhautika source-derived mada arrogance madhyastha mid-vow manas mind manaskdra attention manusya human maranabhava death state mahdkalpa great aeon mahdbrahmdna Great Brahma mahdbhùta great sources, four mahdsamghika Majority school mdtrkd matrix mdtsarya stinginess mdna pride mdyd pretense mdrga path mdrgasatya truth of path mithydcdra sexual misconduct middha sleep muni sage muhürta hour mürdhatva peak mülaklesa root afflictions moksabhdgiya precursor to freedom moha delusion mraksa concealment mraksa hypocrisy ydma Conflict Free rdga desire rüpa form rüpadhdtu Form realm rüpaskandha aggregate of form rüpopaga bound for Form laksana characteristic laksya character base lava, minute loka world lobha greed EQUIVALENTS OF SANSKRIT TERMS laukiki samyagdrsti correct worldly view vajropamasamadhi vajra-like samadhi vasana imprint vayudhatu air element vicara examining vicikitsa doubt vijnana consciousness vijnanaskandha aggregate of consciousness vijnananta Infinite Consciousness vitarka considering vipakaphala fully ripened result vipakahetu cause of full ripening vipakavarana ripened obscurations vipratipanna mistaken engagement viprayuktasamskdra nonconcurrent formation vibhaveccha craving destruction vimuktimarga path of liberation vimoksa emancipation visayin subject visesamdrga distinctive path visamyoga removal visamyogaphala result of removal vihimsa hostility vihina forfeit virya diligence vedand feeling vedanaskandha aggregate of feeling vaijayanta Fully Conquering vaibhdsika Great Exposition school vyavakirnabhavita alternating meditation vyavadana utterly pure vyapannacitta malice vyutkrantakasamdpatti skipping absorption vyutkrantakasamdpatti skipping samadhi sarana refuge sathya deceit sdstra treatise sitanaraka cold hells sila discipline silavratapardmarsa overesteeming discipline and austerity 599 APPENDIX B suddhaka pure absorption subhakrtsna Full Virtue sünya empty saiksa màrga path of learning sraddhâdhimukta convinced through faith sraddhânusârin follower of faith srdmanera novice srdmanya spiritual way srdmanyaphala results of the spiritual way samklesa all-afflicted samgha sangha samjnd conception samjndskandha aggregate of conception sampradhr fine conduct samprayukta concurrent samprayuktakahetu concurrent cause sambhdramdrga path of accumulation samyojana fetter samvara vow samskaraduhkhatd pervasive suffering of formation samskdra composite, compound, formation samskdraskandha aggregate of formation sakrddgdmin once-returner satkdyadrsti personality view satpurusagati holy wanderers saptakrtvahparamah seven timer saptabodhyanggdni branches of enlightenment, seven sapratigha obstructive sabhdga active sabhdgahetu cause of same status samanantarapratyaya concurrent immediate condition samddhi samadhi samdpatti absorption samdhita equipoise samudayasatya truth of origin 600 samyakkarmdnta right action samyaksamkalpa right consideration samyaksamadhi right samadhi samyaksmrti right mindfulness samyagdjïva right livelihood samyagdrsti right view samyagvdka right speech samyagvydydma right effort samvrti relative sardga desirous sarvacyuta one who dies in all realms sarvatraga universals sarvatragahetu universal cause Sarvàstivâda Sarvastivada sahaja coemergent sahabhühetu coemergent cause sahalokadhdtu Unbearable World Realm sdbhisamskdraparinirvdyin nirvana with effort sdmayika occasional sdsrava defiled sdhasrascüdikah general prime thousand sudrsa Excellent Appearance sudharma Good Dharma sütra sutra skandha aggregate sthitdkampyas unshaken from abiding sparsa contact, touch smrti mindfulness smrtyupasthdna foundations of mindfulness, four srotadpattiphalapratipannaka entering stream-enterer srotadpanna stream-enterer svabhdvavikalpa essential thought htnaydna Foundation Vehicle hetu cause hetupratyaya causal condition hri shame l\(otes Notes on Area I T he autocom m entary also has a ninth area, “Teachings on the Individual,” which refutes the existence o f an individual self Tibetan sources generally explain that Vasubandhu wrote the ninth chapter later than the root verses, at the time that he was writing the autocommentary T he fact that this area comes after Vasubandhus con­ cluding advice— “All those who w ant freedom, be careful!”— tends to support this position T he verses for this area not appear in the Derge Tengyur root verses, and Youthful Play, like most Tibetan commentaries, does not com m ent on this area Mi bskyod rdo rje, 2003, vol 1, 98 Skt matrika, Tib ma mo A nother term for abhidharm a because it classifies phe­ nom ena into groups or matrices o f two or three T he Fifth Shamar Konchok Yenlag Skt pratyekabuddha, Tib rang sang rgyas Although com monly translated as solitary realizer, that translation is awkward and not entirely accurate, as not all self-buddhas attain realization in solitude In the Tibetan, the syllable rang indicates that they attain enlightenm ent on their own, w ithout a teacher in their last lifetime Hence they are self-awakened or a self-buddha For example, such as the Prince Siddharta before he attained enlightenment T he internal sense bases are the eye, ear, nose, tongue, body, and m ind, and the ex­ ternal sense bases are form, sound, scent, taste, touch, and dharmas Some non-Buddhists believe that the gods such as Brahma or Sakra can liberate be­ ings through their miraculous powers or by bestowing holiness or blessings upon them 601 NOTES ON AREA I T he eighteen original schools o f Buddhism 10 Skt anusaya, Tib phra rgyas T h e six are the subtle afflictions o f desire, anger, pride, ignorance, view, and doubt T he kernels are discussed at length in area V M any translations from the Tibetan translate this term as “subtle-expander” or a similar term, matching the literal meaning o f the Tibetan com pound and reflecting Vasubandhus explanation o f the meaning o f the Sanskrit term in V.39 However, this sounds clumsy and awkward in English Translations from the Sanskrit often either leave the Sanskrit anusaya untranslated or translate it as “predilection.” T he word predilection has some merits but is frequently used in a positive sense in English As the kernels are always afflicted, that seems inappropriate T he word kernel matches the meaning of phra rgyas in that a kernel is something small that can develop into something larger Additionally, different schools of Buddhism have differing opinions as to the nature o f the kernels Theravadins and the Kashmiri Vaibhashikas posit that they are latencies, like seeds, whereas the Great Vehicle abhidharma presents them as manifest, though subtle T he English word kernel can mean seed, but it also is used in other contexts to describe a manifest but subtle quality, as in the phrase “a kernel o f truth.” Thus kernel can be used to describe both the Theravada and the Great Vehicle positions w ithout prejudice 11 Tib med dgag A no-negation generally negates the existence of something In other words, the Sutra school proposes that liberation is merely the absence o f obscurations, but is not in itself a thing T he same term is sometimes translated as nonaffirming negation, but here a simpler translation is preferred, although one must note that just as not every Tibetan negation that uses the word med is a med dgag, not every negation that uses no is a no-negation 12 T hat is, Vasubandhus autocommentary 13 See III.96d 14 An actual antidote is unable to coexist with w hat it discards, so therefore other wisdoms, which unlike the wisdom o f the ten powers can coexist with the causes of unknowing, are not their actual antidote 15 T he Kashmiri Great Exposition asserts that the attainm ent or possession of some­ thing is itself a substantial thing separate from that which is possessed See 11.36 ff 16 Variously translated in other translations as wisdom, discernment, supreme knowl­ edge, or left untranslated but anglicized as prajna, this term refers to both an ordinary mental factor present with every cognition as well as, especially in Great Vehicle scrip­ tures and treatises, the sixth transcendence, transcendent full knowing Although at first glance, these m ight seem to be entirely different, the Buddha characterizes both in the sutras as fully distinguishing dharma from nondharma In other words, it is fully knowing what is true and what is not, or intelligence 602 NOTES ON AREA I T he English word wisdom seems a good translation for the term ye shes (jndna), so it seems best not to use it for shes rah to avoid confusion between the two Discernment seems quite appropriate for the mental factor that accompanies ordinary cognitions b u t somehow “transcendent discernm ent” does n ot sound particularly inspiring Supreme knowledge is a very literal translation o f the Tibetan explanations o f the ety­ mology o f the word, but it is rather opaque N o one could argue that prajna has the wrong meaning, but English speakers not naturally understand it and might think o f it as being something exalted and foreign— not something that is associated with everything that happens in our minds For these reasons,fu ll knowing seems the best translation 17 Prince Yas'omitras Sphutdrthabhidharmakosavyakhya, an explication o f the auto­ commentary 18 T h at is, phenom ena can be either defiled or undefiled They cannot be both, nor can they be neither 19 T h at is, in all times and all situations 20 T h at is, there are some future composite phenom ena that exist but will not hap­ pen 21 T he defilements are types o f afflictions SeeV.35 22 They develop or expand either when they observe or focus upon an object or when they are concurrent or associated with a cognition that focuses on an object SeeN A l— 18 23 Phenom ena or bases that have the characteristic o f being defiled 24 T he non-Buddhist Vaisesika school 25 Prince Yas'omitras com m entary is a textual explication o f the autocommentary T he phrases in quotation marks are phrases from the autocom m entary itself 26 It is unobscured neutral because it is neither virtue nor nonvirtue, and it is not concurrent w ith any affliction See II.30bc 27 For example, when one attains the state o f arhat, all o f the afflictions and other discards o f seeing and m editation have been discarded, so they cease T h at cessation is attained by the power o f full knowing, so it is analytic cessation 28 T he four classes discarded by seeing the truths of suffering, origin, cessation, and path plus the one class discarded by meditation 29 This passage is quoted in its entirety in Mikyo Dorje’s Springtime Cow 30 See V IIL 43d 603 ... differing opinions as to the nature o f the kernels Theravadins and the Kashmiri Vaibhashikas posit that they are latencies, like seeds, whereas the Great Vehicle abhidharma presents them as manifest,... so therefore other wisdoms, which unlike the wisdom o f the ten powers can coexist with the causes of unknowing, are not their actual antidote 15 T he Kashmiri Great Exposition asserts that the. .. attain realization in solitude In the Tibetan, the syllable rang indicates that they attain enlightenm ent on their own, w ithout a teacher in their last lifetime Hence they are self-awakened or a