NOTES ON AREA I 31 This refers to the Eighth Karmapa Mikyo Dorje s com mentary grub bdei spyi jo (The Springtime Cow o f Easy Accomplishment), w hich is called the Karmakatika (Karmapa’s Commentary) in Sanskrit, or Kartik or Tika for short 32 Wu shes, samjha This is com m only translated as perception, but that has several meanings in English and this aggregate refers to only one o f them T he aggregate of feeling, part o f the aggregate o f formations, and the aggregate of consciousness are also perception, and so calling this aggregate perception is potentially confusing and misleading W h at this aggregate refers to is the m ental process o f forming an idea about the object: it is like when one sees a vase and thinks “T h at is big” or “T hat is small.” Additionally, in other contexts the word du shes matches the usage o f the Eng lish words conception or idea 33 T he Sanskrit loka and Tibetan word ’jig rten translated as world literally mean “dis integrating support.” 34 See 11 35 T he Abhidharmasamuccaya by Asanga 36 N on-B uddhist schools are called extremist because they hold views o f the extremes o f either permanence or nihilism 37 I.e., Master Vasubandhu 38 T he eight substances are earth, water, fire, air, form, scent, taste, and touch M a terial objects in the Desire realm, such as vases, are made out o f at least these eight substances See II.22ff 39 See II.22ab 40 T h at is, sounds produced by m atter that is considered part o f a being’s body and is pervaded by the faculties See I.34bc Sources refers to earth, water, fire, and air; see 12- 13 41 T he Great Exposition school posits that vows and some other actions have actual, substantial forms that cannot be perceived These forms stay with the being who took the vow until the vow is forfeited T he Sutra and M ind O nly schools not accept such forms as real or substantial These are discussed further in area IV 42 See II.3 6c ff 43 Tib ’byung ba, Skt bhuta Although earth, water, fire, and air are commonly called elements in English, the literal translation o f sources is used to avoid ambiguity because o f other uses o f the word element, as in the eighteen elements In Tibetan, Jbyung ba and khams (element) can both refer to earth and so forth, so source is used when the Tibetan uses the word ’byung ba and element when the Tibetan word is khams 44 T he Sanskrit word dhatu derives from the verb that means “to hold.” 45 Jnanaprasthana by Katyaniputra 604 NOTES ON AREA I 46 Formations that are not concurrent or associated with mind, such as attainment, etc See II.35b if 47 Tib.: gnas bcu bstanpa 48 Form, nonconcurrence, and noncomposites T he Kashmiri Great Exposition posits five bases o f the knowable— form, mind, mental factors, nonconcurrent formations, and noncomposites— which have substantial existence 49 T h at is to say, a future m ind consciousness is supported by the cognition that im mediately precedes it, which is also in the future (in most instances) 50 The eye consciousness has the dom inant condition o f the eye, the ear consciousness the dom inant condition of the ear, etc 51 The four ways bodhisattvas magnetize or attract beings: generosity, pleasant speech, meaningful conduct, and agreement in purpose 52 Bhikshus, bhikshunis, and male and female householders who hold the five lay precepts 53 In other words, the ten sense bases that have form are by their nature the aggregate o f form and possess the characteristics o f form They not possess the characteristics o f feeling, etc It is not a nominal inclusion where what is included and w hat includes have different characteristics 54 T he Sanskrit and Tibetan words actually mean “caste,” which has a sense o f po tential or cause, hence the explanation o f the term as “origin.” Because the word caste has negative connotations in English, it is com monly translated as “family.” 55 T he four erroneous conceptions are o f the perm anent, self, clean, and blissful See V S 56 I.22cd 57 As opposed to substantial existence In other words, they would merely be labels applied by the m ind to a collection of other things 58 T he fourth Formless level o f N either Conception nor N on-C onception 59 See 1.3 60 dkon mchog ta la igzungs 61 T he aggregates o f discipline, samadhi, full knowing, liberation, and the wisdom that sees liberation 62 See V III.36- 63 SeeV 111.33 64 A synonym for the four Formless absorptions 605 NOTES ON AREA II 65 T he Eighth Karmapas commentary 66 M ind and mental factors 67 See I.4cd 68 Tib ngo bo nyid kyi rtogpa, nges par rtogpa, and rjes su dran p a ’i rtogpa 69 mdo sde gdags pa 70 A reference to the Buddhas voice as he is sometimes called Brahma See V I.54 71 Cause o f same status, universal cause, and cause o f fu ll ripening are discussed in II.49ff 72 T he first m om ent o f the path o f seeing See V I.28 73 In this context, active means that the element o f dharm a always supports the con sciousness that perceives it 74 A school of Buddhism noted for its unorthodox positions, notably that there is an inexpressible self o f the individual 75 Severing the three roots o f virtue— nongreed, nonhatred, and nondelusion— is ceasing to have them See IV.79- 80 76 SeeV.7 77 This is because there is no consideration or exam ination on those levels See V III.13 78 Lions milk is said to be so potent that it will shatter a vessel made of anything other than gold Notes on Area II 79 See I.48d 80 See 1.7a 81 Faculties that are not performing their function See 1.4 82 A likeness is the continuum o f similarity throughout a being s lifetime T he Tibetan word ris mthun pa refers both to the continuum of a being in a similar body during the course of one lifetime and to discards that are o f similar types In this translation, when it refers to the continuum of a being, the term likeness is used, as the Tibetan ris can also mean an image or likeness of something 83 T h at is, if the m ind is virtuous, then the actions and so forth that arise from its power will also be virtuous 84 Beings in the between state, so called because they cannot eat solid food but subsist on scent instead 606 NOTES ON AREA II 85 Fully ripened results are always unobscured neutral See 57d 86 T he nine causes o f mental unhappiness are: thinking they have hu rt me, they are hurting me, or they will hurt me; thinking they have hurt, are hurting, or will hurt my friend or relative; and thinking they have helped, are helping, or will help my enemy 87 See III.38a 88 A fully ripened result must be unafflicted neutral, so the afflicted m ind conscious ness at birth cannot be a fully ripened result 89 See III.9 90 Beings born in a single instant by miraculous birth likewise die in a single instant w ithout a gradual process o f death 91 T he Great Exposition asserts that some arhats temporarily regress or fall from the state o f arhatship when subtle afflictions arise in their beings See V I.22 92 Childish beings are ordinary beings who have not yet matured into nobles by di rectly seeing the four noble truths 93 Attached means still attached to the Desire realm— that is, not having abandoned the afflictions that lead to rebirth in Desire 94 T hat is, they are made out of the four sources and four source-derived 95 See verse 32b 96 See III.33- 34 97 Nonawareness is a weak aspect of full knowing, distraction is weak samadhi, and forgetfulness is weak mindfulness 98 T h e last three views are wrong view, over-esteeming views, and over-esteeming discipline and austerity SeeV.7 99 Personality view is viewing the aggregates as me or mine, and extreme view is hold ing the self to be perm anent or to have a definite end See V.7 M any translations from the Tibetan translate personality view rather literally as “view of the transitory collection” Here the example of translators from the Theravada tradition who say personality view is followed for ease of comprehension 100 S*rV.53ab 101 In other texts, the distinction between shamelessness and immodesty is said to be whether one disregards oneself or another when com m itting misdeeds 102 Since afflictions are only abandoned starting from the second m om ent o f the path o f seeing, nobles on the first m om ent of the path o f seeing who have not previ ously attained the dhyanas have not yet abandoned any afflictions and thus have not 607 NOTES ON AREA II been freed from any of their bonds O nce they attain the second moment, they possess the analytic cessation o f the afflictions that focus on suffering in Desire See IV 61 and V I.2 103 W rong vows are com m itments to perform misdeeds See IV 13 104 Jñdnaprasthdna 105 T h at is, experienced in ones next rebirth See IV.30bd 106 The Sanskrit root text assembled by V.V Gokhale here reads samjñd or conception, not name This translation follows the Tibetan 107 Note that in Sanskrit and Tibetan, the letter is considered the phonem e or sound, not the sign on the page 108 See II.32a 109 See II.4 6c n o T he isolate is what we perceive when we think o f an object Here the mere isolate refers to the thing itself in T he last aggregates o f an arhat passing into nirvana w ithout remainder not produce any subsequent aggregates, so they are not same status causes 112 These six types o f individuals will be explained in V I.29, 31 & 36 113 Universal kernels are kernels that focus on all levels and classes o f discards See V 12- 13 114 This last sentence does not appear in W angchuk Dorje’s com m entary but was filled in from Mikyó Dorje’s Springtime Cow so that all the words o f the root text would be explained 115 T h at is, w hen present same-status and universal causes issue results, the result arises in the immediately following m om ent W hen past same status and universal causes issue result, the result arises after an interruption in time (Mchims 1989, 201) 116 T h at is to say, someone who sees a vase, for example, has only one eye conscious ness that perceives the vase but may have another consciousness, such as an ear con sciousness, simultaneously Each o f the consciousnesses has its own set of concurrent mental factors 117 In other words, when a cognition arises, the mental factors that are concurrent with it and dharmas that are coemergent with it are not its objective conditions— they are not its object in that specific instance In general terms, however, they are suitable to be the objective condition for another cognition 118 T he virtuous pure m ind o f a higher level is the worldly virtuous absorption o f a higher level of dhyana or Formless See V III.6 608 ... which is also in the future (in most instances) 50 The eye consciousness has the dom inant condition o f the eye, the ear consciousness the dom inant condition of the ear, etc 51 The four ways bodhisattvas... who hold the five lay precepts 53 In other words, the ten sense bases that have form are by their nature the aggregate o f form and possess the characteristics o f form They not possess the characteristics... of the transitory collection” Here the example of translators from the Theravada tradition who say personality view is followed for ease of comprehension 100 S*rV.53ab 101 In other texts, the