576 2.I THE TREASURY OF KNOWLEDGE 3· In such contexts, authentic speech is able to answer objections or doubts without error, and so inspire confidence Authentic activity entails the avoidance of any and all harmful actioris and the upholding of pure spiritual discipline Authentic livelihood is one that involves no duplicity or deceit in one's words or deeds Authentic meditative absorption serves as an antidote to anything that hinders the development of deeper levels of insight and other distinctive qualities Authentic mindfulness serves as an antidote to the attainment of calm abiding and deeper insight Authentic view is that of nonconceptual timeless awareness and the subsequent pure insight that it produces Authentic thought is contemplation of the meaning of teachings found in the siitras and other sources Authentic diligence allows one to cultivate meditation over a long time without becoming discouraged-meditation that serves as the antidote to the cognitive obscurations and the factors to be eliminated on the path of meditation I 4· Of these five incorruptible components, the first three constitute the eight branches of the eightfold path of noble ones and can be equated with the higher training in discipline The utterly liberated state of mind constitutes the higher training in meditative absorption, epitomized by the culmination of training in calm abiding The utterly liberated state of sublime intelligence constitutes the higher training in sublime intefligence, epitomized by the culmination of training in deeper insight I s That is, the Cittamatra and Svatantrika Madhyamaka schools I That is, one on the path of meditation who will awaken in that lifetime to the path of consummation-buddhahood-as did the Buddha Sakyamuni I See sGam.po.pa, The jewel Ornament ofLiberation, 2.4, n I 3: "As long as Buddhism flourished in India, the central country was Budhgaya, where The Buddha attained enlightenment a central country [is} any place where spiritual values are alive." I The Buddha Sakyamuni, for example, was born into the /efatriya, or warrior, class in the central region of northern India I 9· That is, the Prasailgika Madhyamaka school 2.1.0, That is, up to and including the Svacantrika Madhyamaka school 2 I That is, the Prasangika Madhyamaka school 2.1.1 The Sanskrit term "nirv3.l;la" has several connotations In the sravaka and pratyekabuddha approaches, it signifies a personal release from suffering, resulting in the state of quiescence experienced by an arhat From the Mahayana perspective, such a low-level nirvaQa is a static state devoid of the capacity to benefit others and is limited to that extreme of personal salvation The Mahayana definition of nirv3.J;!a is of a transcendence of either of two extremes, that of continued bondage to the conditioned state of sarpsara on the one hand, and that of mere personal release (at the expense of others' welfare) on the other 2.2.3 In general, both the afflictive and cognitive obscurations are considered to be hindrances to liberation, but in the Mahayana approach the afflictive obscurations are specifically hindrances to liberation, while the cognitive obscurations are hindrances to the attainment of omniscience 2.2.4 That is, sravaka arhats, pratyekabuddha arhats, and buddhas, respectively 2.2.5 That is, the scope of realization increases from the level of a sravaka-arhat to that of a pratyekabuddha, to that of a bodhisattva There are different systems of cosmology in the Buddhist tradition, depending on the particular level of teachings In the general Mahayana context, one thousand world systems such as our own constitute the first-order universe (a "thousandfold universe"); a thousand of these universes NOTES - 577 (that is, a million world systems) constitute the second order (a "two-thousandfold universe"); and a thousand of these further universes (that is, a billion world systems) constitute the third order (a "three-thousandfold universe") There are countless three-thousandfold universes throughout the entire range of satp.sara See Kongtrul, Treasury ofKnowledge: Book One: Myriad Worlds, 102-~; Vasubandhu, Treasury ofAbhidharma, chap 7, vv s sab, (Toh 4089 ), Dg T., mNgon pa, vol Ku, p 46,lines 4-5 226 That is, in the case of a buddha 22 7· These qualities are discussed in Book o, Part I 228 That is, the antidote that involves distancing 229 That is, up to and including the Svatantrika Madhyamaka school 230 There are three incorruptible faculties that function in the minds of spiritually advanced beings on one or another of the three higher paths (that is, those of seeing, meditation, and no more training) The "faculty that brings all-knowing awareness" is that which brings knowledge of everything that (due to the factors to be eliminated on the path of seeing) one did not know previously This faculty is experienced once these factors have been eliminated through the agency of nine controlling powers experienced by spiritually advanced beings: (I)-( s) five powers associated with the completely refined state of enlightenment (faith, diligence, mindfulness, meditative absorption, and sublime intelligence), those involving ( 6) a physical and (7) mental sense ofwell-being, and (8) a state ofimpartiality, and (9) the mental faculty associated with the coordinating function of mind I The second of the three incorruptible f;tculties is the "faculty of all-knowing awareness," which is experienced by spiritually advanced beings on the path of meditation, with the foregoing nine faculties having brought about a clear distinction between counterproductive influences and their antidotes The third of the three incorruptible faculties is the "faculty endowed with all-knowing awareness," which is experienced by spiritually advanced beings on the path of no more training, with the foregoing nine faculties having eliminated, without exception, all the "instinctive" afflictive states still experienced on the paths of seeing and meditation, thus endowing one with timeless awareness that is in no way subject to any corruptibility Vasubandhu, Treasury ofAbhidharma, chap 2., v 4, (Toh 4089), Dg T., mNgon pa, vol Ku, p 7,! 3· 23 3· The former system is emphasized in the approaches of sravakas and pratyekabuddhas; the latter in the bodhisattva approach, although this system also uses the terminology "freedom from attachment," which in the bodhisattva approach refers to all levels but that ofbuddhahood 234 Though the terms are identical, this is a subcategory within the major level of freedom from attachment s That is, an arhat 36 That is, for a sravaka practitioner to become a Mahayana practitioner 237 That is, the four srates of a stream-winner, a once-returner, a nonreturner, and an arhat, when further classified, in each case, into the two stages of initial entrance into, and stable abiding in, the respective state "Stream-winner" is a term used to describe spiritually advanced beings of the sriivaka approach who have eliminated the eighty-eight factors to be eliminated on the path of seeing (see note I s), while not yet having eliminated the factors to be eliminated on the path of meditation 578 - THE TREASURY OF KNOWLEDGE 2.39 "Once-returner" is a term used to describe ~pirirually advanced beings of the sriivaka approach who have eliminated the six factors associated with the realm of desire that are-.to be eliminated on the path of meditation, These six factors are: ignorance, desire-attachment, anger, pride, and the "instinctive" beliefs in the reality of the transitory mind-body aggregates and of absolutes Because there are still affiictive obscurations present as factors to be eliminated in the minds of once-returners, preventing them from attaining nirvaQa (as defined in the sravaka approach), they must take rebirth once more in the realm of desire within sarpsiira in order to eliminate those remaining factors 2.40 "Nonreturner" is a term used to describe spiritually advanced beings of the sriivaka approach who have eliminated all factors associated with the realm of desire that are to be eliminated on the path of meditation, and so will not be reborn in ("return to") the realm of desire 2.41 The Sanskrit term "arhat" (worthy one) is translated into Tibetan as dgra bcom pa (one who has vanquished the foes), a reference to the fact that the inner "foes" of the affiictive states and other factors to be eliminated on the path of meditation have been completely "vanquished," or eliminated 2.42 That is, initial entrance into the states of a once-returner, a nonreturner, and an arhat 2.4 These are factors that contribute to the attainment of any of the three levels of enlightenment-that of sravakas, that of pratyekabuddhas, or the unsurpassable enlightenment ofbuddhahood attained by bodhisattvas These thirty-seven factors are: ( 1)-(4) the four applications of mindfulness, (5)-( 8) the four aspects of correct renunciation, (9)-(12.) the four bases of supernormal powers, (1 3)-( 17) the five controliingpowers associated with the completely refined state of enlightenment, (18)-(2.2.) the five strengths associated with the completely refined state of enlightenment, ( 3)-( 2.9) the seven adjuncts to enlightenment, and (3o)-(37) the eightfold path of noble ones 2.44 For a more detailed discussion of the pratyekabuddha approach, see Longchenpa, The Precious Treasury ofPhilosophical Systems, 142.-49 2.4 That is, that of the individual personality and phenomena 2.46 Nagiirjuna,Precious Garland, chap 5, v 40, (Toh 41 58), Dg T., sPrin yig, vol Ge, p 2.46,lines 2.-3 2.47 Kongtrul cites this text later (under its longer title the Concise Summary of the Wheel ofTime, the Sublimely Unchanging State) as part of the Kalacakra cycle: The title as cited is a reference to PuQ