The treasury of knowledge, books 9 and 10 journey and goa (121)

6r6 - THE TREASURY OF KNOWLEDGE particularly by the Cittamatra school of Buddhist philosophy) this term refers to that aspect of ordinary mind that is unaffected by obscuration and karmically "neutral" and that serves as the basis for the formation of habitual patterns It thus provides a support for the all aspects of the karmic process-both the complete maturation of its natural consequences and the potentials-and is aware of the essential qualities of the objects of one's experience (that is, the aspect of any given phenomenon that serves as a basis for its specific characteristics) 717 Anonymous, Two-Volume Glossary, (Toh 4347), Dg T • sNa tshogs vol Co, p 2.68, I through p 2.69,lines r -2 718 Maitreya, Ornament ofthe Sutras, chap 10, v 68, (Toh 40:1.0), Dg T., Sems tsam, vol Phi, p :~.:~.,lines 4-5 719 These lines in the sc;riptural source read slightly differently: "As for the term samatajiiana, initially, on the first bodhisattva level, when there is actual realization of the significance of suchness itself " 7:1.0 Anonymous, Two-Volume Glossary, (Toh 4347), Dg T • sNa tshogs, vol Co, p :1.69,1ines :1.-4 :1.1 That is, the first four of theBve paths-those of accumulation, linking, seeing, and meditation These are discussed extensively in Book Part 7:1.:1 Maitreya, Ornament ofthe Sutras, chap 10, v 70, (Toh 40:1.0), Dg T • Sems tsam, vol Phi p :~.:~.,lines s-6 7:1.3 An avenue of ordinary consciousness that functions on the basis of a "mental faculty" in knowing the qualities and properties specific to phenomena It is this avenue of consciousness that coordinates the data received through the senses, organizes them into a coherent picture of the phenomenal world, and ties this in with one's concepts and ideas about it 7:1.4 These are some of the ten powers that pertain to the level ofbuddhahood, which are discussed below 7:1.5 That is, it is in their nature to so 726 Anonymous, Two-Volume Glossary, (Toh 4347), Dg T • sNa tshogs, vol Co, p 2.69,1iiles 4-5 72.7 Maitreya, Ornament ofthe Sutras, chap 10, v 72., (Toh 40:1.0), Dg T., Sems tsam, vol Phi, p u,l 7· 7:1.8 Anonymous, Two-Volume Glossary, (Toh 4347), Dg T • sNa tshogs, vol Co, p :1.69,lines s -6 729 Maitreya, Ornament ofthe Sutras, chap 10, v 74, (Toh 40:1.0), Dg T., Serns tsam, vol Phi, p :1.3,! 730 The source reads: "Consider the seeds of the habitual patterns :· 73 Asanga, Summary ofthe Mahayana Approach (Toh 4048 ) Dg T • Sems tsam, vol Ri, p :1.o,l 7· 73 The source has a slightly different reading of this line: "there is buddhahood itself the attainment endowed with the transformation of the most excellent of positive qualities." 733· Maitreya, Ornament ofthe Sutras, chap 10, v 1:1., (Toh 40:1.0), Dg T • Sems tsam, vol Phi, p 17,lines 4-5 734· Ibid., v 76, (Toh 40:1.0), Dg T., Sems tsam vol Phi, p :1.3,! :1 3s Source not identified Candragomin was a seventh-century Indian Buddhist poet and master of the Cittamatra school who authored, among other works, poems and plays on the theme of the bodhisatrva path NOTES - 617 736 Aryadeva,Four Hundred Verses, v 35oa (Toh 3849), Dg T., dBu rna, val Tsha, p 31, 5· 737· Vasubandhu, Treasury of Abhidharma, chap 1, v 2.8cd, (Toh 4089), Dg T., mNgon pa, val Ku, p 5, 3· 738 Level ofBuddhahood, (Toh 2.75), Dg K., mDo sde, val Ya, ff 36a-44b Kongcrul is summarizing the discussions found in this siitra rather than citing directly from it 739· Request ofSuvikranta-vikrami, (Toh 14) Dg K., Ses phyin, val Ka, 2.oa-Io3b This is one of the texts in the Miscellany (sNa tshogs) section of the Prajfliiparamita Siitras Agai~, Kortgtrul is paraphrasing rather than citing from this siitra 740 A common statement made is that the actual nature of phenomena has no manifest quality, but a more accurate statement is that the actual nature is inseparable from the manifestations of phenomena 741 The blockprint ofKongtrul's text has, in error, bden (valid) for dben (devoid) 742 Jnanagarbha, Two Levels of Truth, vv Sa and 37cd, (Toh 3881), Dg T., dBu rna, val Sa, p 3,! andp 5,! 5· 743· That is, it is experienced just as it appears, as distinct from and unadulterated by one's conceptual assumptions about it 744· journey to Sri Lanka, (Toh 107), Dg K., mDo sde, vo) Ca, p 330, I 4· In the source, the first line reads: The approach of one's individual self-knowing awareness 745 Dharmakirti, Detailed Commentary on Valid Cognition, chap 3, v 527, (Toh 42.10), Dg T., Tshad rna, val Ce, p 276, lines 6-7 746 That is, it is incorrect to assume naively that ordinary mind per se equals timeless awareness; timeless awareness is only the case once one's experience of the avenues of ordinary consciousness has been transformed 74 The woodblock print has, in error, "fourth," but the topic is, in fact, the third 748 The source has a slightly different version of this line: "As the fruition of the processes of divestment and complete maturation, :' 749· Maitreya, Highest Continuum, chap 3· v 1, (Toh 402.4), Dg T., Sems tsam, val Phi, p 130, lines 1-2 750 This power concerns what it is "appropriate" to expect will result from the interdependence of causes and conditions within the relative context of truth-that is, how the process of cause and effect is known to function according to the ordinary laws of relative reality Even in the case of miraculous powers and so forth, "natural laws" are at work that allow for such extraordinary events within the relative framework This power entails knowledge that: ( 1) karma and negative emotions are the causes for ordinary beings' taking rebirth, and that the cause for this process does not lie in a "self" or soul, some external force, a creator god, or the like; (2) committing positive actions appropriately leads to rebirth in higher realms and does not lead to rebirth in lower realms (which would be "inappropriate"); and ( 3) committing negative actions appropriately leads to rebirth in lower realms and does not lead to rebirth in higher realms (which, again, would be "inappropriate") 751 This power also entails a knowledge of the positive and negative karmic effects of actions, and any admixture of these, as well as of the results that come from any of these 618 - THE TREASURY OF KNOWLEDGE s2 In this context, the approaches of the sravaka, pratyekabuddha, and bodhisattva 7S 3· That is, this power entails knowledge of the following: (1) the different types of beings (those of the three spiritual approaches, those who are undecided, and those who lack the fortune in their present lifetime for any spiritual development); ( 2.) the specific combinations of personal destiny and habitual tendencies that beings possess; and (3) the components that make up an ordinary being's experience (that is, sense faculties, avenues of consciousness, and the sense objects perceived) 7S4· This power entails knowledge of the specific aspirations of beings-that some aspire to the lower approach of the sravaka, some to the intermediate approach of the pratyekabuddha, some to the higher approach of the Mahayana, some to being generous, some to being disciplined, some to developing meditative stability, and so forth ss "Path" in this context does not necessarily denote a spiritual (or even positive) path but simply the direction a given being's life may take, leading to a particular destiny in terms of rebirth This power entails knowledge of all such paths, whether authentic or misguided, whether leading to a certain state of enlightenment, or to lower or higher states of rebirth s6 Since positiv~ tendencies in one's makeup, reinforced by positive actions, are not lost upon death but continue to have effect lifetime after lifetime, the power that comes even with advanced spiritual realization (let alone buddhahood) allows for this continuity of experience to be recalled Although negative tendencies also have this continuity under ordinaty circumstances, these are being refined away through spiritual development, until only the positive influences are present This power entails knowledge that provides unhindered access to the memories of the environments in which oneself and all other beings were reborn in past lifetimes, as well as what causes were responsible for these rebirths and what experiences were undergone s7 This power entails knowledge of all the situations in which all beings died again and again under certain circumstances and were reborn again and again under others s8 This power entails knowledge of the specific situations in which beings experience all that is corruptible-affiictive states and so forth-coming to an end 7S9· Earth, water, fire, and air 760 Undiminishing diligence means that a buddha is committed to teaching the dharma, even for the sake of a single being, for eons 761 Undiminishing mindfulness means that buddhas are not limited to the short-term attention that arhats experience, for their timeless awareness ensures that what was previously known-the actions of all beings, their thoughts, latent potentials, their spiritual capacities, which antidotes will address which of their specific problems, and so forth-is retained in memoty 762 The faculty of sublime intelligence is that of coming to an unerring conclusion concerning the characteristics of phenomena It is undiminishing in that it entails knowledge of the conduct of ordinary beings and the enormous range of spiritual teachings, as well an inexhaustible awareness that ensures benefit for beings 763 That is, the three foregoing points of diligence, mindfulness, and the faculty of sublime intelligence NOTES - 619 764 Sravakas become absorbed in a biased state of quiescence, and so are free only of the affiictive obscurations for the time being; this is called a "diminished" state of freedom Buddhas, being free of both the affiictive and cognitive obscurations, have attained "nirvii.J:ta that transcends all extremes," and so enjoy an undiminishing state of total freedom to act for the sake of beings for as long as sarpsara endures 76s This siitra is referred to in the Highest Continuum, chap 3, v 26, (Toh 4024) Dg T., Sems tsam, val Phi, p I 32, lines s -6 I have been unable to locate the text of the siitra itself; it is possible that it existed as a source when the Highest Continuum first appeared in India but was no longer available when texts were being brought to Tibet for translation and inclusion in the canon 766 Maitreya, Highest Continuum, chap 3, v IIb-d, (Toh 4024), Dg T., Sems tsam, val Phi, p I I, I 2: As for will, diligence, mindfulness, sublime intelligence, total freedom, and the enlightened perspective of total freedom, they know no diminishing of these That is, the fourth of the six qualities that fall under the 4eading of conduct That is, engaging in actions of three kinds-physical, verbal, and mental Ibid., v 12a, (Toh 4024), Dg T., Sems tsam, val Phi, p I3 I, I That is, the enlightened perspective of unattached and unimpeded timeless awareness concerning events in the past, present, and future 771 These are discussed in Kongtrul, Treasury of Knowledge: Book Six, Part Three: 767 768 769 770 Frameworks ofBuddhist Philosophy 772 Vasubandhu, Treasury ofAbhidharma, chap 7, v 28ab, (To h 408 9), Dg T., mNgon pa, val Ku, p 44, I S· " 773· That is, that a buddha's mind rests in mindfulness without attachment toward those who have respect for and listen to the Tathagaca's teachings, without attachment toward those who have no respect and not listen to the Tathagata's teachings, and without distinguishing betWeen those who listen and those who not 774· In his own commentary to his source verses, Vasubandhu defines this compassion as being produced by the twofold development of merit and timeless awareness; entailing an awareness of not only overt suffering but also its more subtle and latent aspects; embracing all beings throughout the three realms of desire, form, and formlessness; being completely impartial; and being without equal 77S· See Maitreya, Ornament ofManifest Realization, chap 8, vv I -6, (Toh 3786), Dg T., Ses phyin, vol Ka, p ii, I through p 22., I 3· 776 The four immeasurable attitudes are those oflove, compassion, joy, and impartiality They are also called "the four Brahma abodes" because when they are cultivated within an ordinary mundane context (that is, without the transformative motivation of bodhicitta), they bring about the positive result of rebirth among the Mahabrahma gods of the realm of form, whose minds are constantly absorbed in these states The Mahabrahma gods dwell in the highest of the gods' realms associated with the first level of meditative stability 777· These are called "modes of complete liberation" because their function is to liberate 62.0 - THE TREASURY OF KNOWLEDGE one's mind from factors that would prevent it from attaining higher states of meditative equipoise See Vasubandhu, Treasury of.Abhidhanna, chap 8, vv 32.-34, (Toh 4089 ), Dg. T., mNgon pa, vol Ku, p 48,! through p 49,! 778 That is, without having first analyzed one's own mind-body, one analyzes external forms by reducing them to emptiness and so determines that they have no true existence 779· That is, having first analyzed the compol)ents of one's own mind-body to reduce them to emptiness (and thus thinking of one's inner consciousness as having no form), one then analyzes external forms by reducing them to emptiness and so determines that that emptiness has no true existence 780 The first two modes of liberation involve contemplation of what is unattractive in forms, to liberate one from the usual emotional reactions of attaChment to some perceived beauty where none exists; in the third mode, the focus shifi:s to the contemplation of what one finds attractive in forms, to liberate one from the usual reactions of attachment to these The first two modes cre~te some psychological sense of"distance; so that one does not simply become caught up in o.rdinaty reactions of attachment and fascination; one can then move to the third mode, shifting the focus from what is unattractive to what is ordinarily attractive 781 These "four modes of liberation in formlessness," or modes of liberation associated with tile formless realm, constitute the four states of the formless realm but imbued with the supportive component of sublime intelligence These are states of meditative equipoise that liberate one from the emotionally contaminated attachments found in the realm of form and, in the case of each mode, those found in the formless states below it These modes of liberation focus on the experiences of infinite space, infinite consciousness, nothingness, and neither perception nor nonperception 782 The mode ofliberation associated with cessation is that of the path ofcalm abiding, which entails the cessation of more obvious perceptions and sensations 78 3· These eight states of equipoise are distinguished from the usual states of mundane meditation that lead to rebirth in the realms of form or fotrnlessness; they involve mental focus and insight that free one of the attachments that are ordinarUy part of such states of rebirth, and thus bring a degree of control over the mind in such states 784 The equipoise of cessation is a meditative state that brings about the cessation of more obvious perceptions and sensations-that is, the seven avenues of ordinaty consciousness The eighth avenue, that of consciousness as the basis of all ordinaty experience, continues 78s The states of total immersion are those experienced by practitioners who have gained power through meditative stabUity, so that they can transform their perception at will to be entirely that of one of the four elements and so fotth The term "total immersion" indicates the infinite scope of such perception The ten states are those of the four elements (earth, water, fire, and air), four basic colors (blue, yellow, red, and white), infinite space, and infinite consciousness In each case, the power of one's meditative absorption is capable of transforming one's perception, so that if one focuses on earth, for example, everything in all direttions is perceived to be made of earth The first eight states are associated with the realms of desire and form; the latter two pertain to the formless realm See Vasubandhu, ... entails a knowledge of the positive and negative karmic effects of actions, and any admixture of these, as well as of the results that come from any of these 618 - THE TREASURY OF KNOWLEDGE s2 In... intelligence, total freedom, and the enlightened perspective of total freedom, they know no diminishing of these That is, the fourth of the six qualities that fall under the 4eading of conduct That is,... that of one of the four elements and so fotth The term "total immersion" indicates the infinite scope of such perception The ten states are those of the four elements (earth, water, fire, and