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A list of all pages that have property "english-comment" with value "Comment: Name of the worst hell.". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/06-Hopkins-Comment/912  + (Comment: In the Great Completeness (rdzogs … Comment: In the Great Completeness (rdzogs chen) in N#ying-ma, essential purity (ka dag) is paired with breakthrough (khregs chod; literally, "breaking through the hard") while spontaneity (lhun grub) is paired with leap-over (thod rgal) in ka dag khregs chod lhun grub thod rgal.in ka dag khregs chod lhun grub thod rgal.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1802  + (Comment: In the Great Completeness (rdzogs … Comment: In the Great Completeness (rdzogs chen) in N#ying-ma, essential purity (ka dag) is paired with breakthrough (khregs chod; literally, "breaking through the hard") while spontaneity (lhun grub) is paired with leap-over (thod rgal) in ka dag khregs chod lhun grub thod rgal.in ka dag khregs chod lhun grub thod rgal.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1250  + (Comment: In the GuhyasamAja system of High … Comment: In the GuhyasamAja system of Highest Yoga Tantra as presented in NAgArjuna's Five Stages (rim pa lnga pa, paJcakrama), conceptual consciousnesses are detailed as of eighty types, divided into three classes. The first group of thirty-three is composed of conceptual consciousnesses that involve a strong movement of "wind" to their objects. They include conceptions such as fear, attachment, hunger, thirst, compassion, acquisitiveness, and jealousy. The second group of forty conceptions is composed of conceptual consciousnesses that involve a medium movement of "wind" to their objects — conceptions such as joy, amazement, generosity, desiring to kiss, heroism, non-gentleness, and crookedness. The third group of seven conceptions involve a weak movement of "wind" to their objects — forgetfulness, mistake as in apprehending water in a mirage, catatonia, depression, laziness, doubt, and equal desire and hatred. The three groups represent, on the ordinary level of consciousness, increasingly less dualistic perception; it is clear that in the third group the mind is strongly withdrawn. They are called "indicative" because, for someone who has not experienced the three subtler levels of consciousness--mind of vivid white appearance, mind of vivid red or organge increase, and mind of black near-attainment (so called because it is near to manifesting the mind of clear light), these indicate what these consciousnesses are like.icate what these consciousnesses are like.)
  • Steinert App Dictionaries/06-Hopkins-Comment/483  + (Comment: In the Mind-Only School, the thor … Comment: In the Mind-Only School, the thoroughly established nature is the final object of observation by a path of purification, and indeed such a path observes, or apprehends, it; however, despite the fact that phenomena such as chairs are objects of observation of a path of purification, they are not observed or apprehended by it — they are only bases with respect to which emptiness is realized. Hence, the term "object of observation" in this context, as it has come to used in Ge-luk-b#a scholarship, is somewhat misleading. The usage of the term " objects of observation" even for objects that are not being observed may have come from systems that hold that even during direction perception of emptiness the phenomena qualified by emptiness still appear; this is called "meditative equipoise with appearance" (mnyam bzhag snang bcas). D#zong-ka-b#a earlier in his life held this notion but then switched to the opinion that the objects qualified by emptiness do not appear during meditative equipoise (mnyam bzhag snang med). His own commentary (legs bshad gser 'phreng) on Maitreya's Ornament for Clear Realization reflects his earlier notion, whereas his student Gyel-tsap's commentary (rnam bzhad snying po rgyan) reflects his later view. snying po rgyan) reflects his later view.)
  • Steinert App Dictionaries/06-Hopkins-Comment/824  + (Comment: In the Mind-Only system, this is given as a reason why other-powered natures exist ultimately.)
  • Steinert App Dictionaries/06-Hopkins-Comment/829  + (Comment: In the Mind-Only system, this is given as the reason why the thoroughly established nature is called the "ultimate-non-nature" (don dam pa ngo bo nyid med pa, paramArthaniHsvabhAvatA).)
  • Steinert App Dictionaries/06-Hopkins-Comment/542  + (Comment: In the PAli canon: ATThakavagga, the thirteenth sutta of the MahAviyuhasutta in the fourth section of the Sutta NipAta.)
  • Steinert App Dictionaries/06-Hopkins-Comment/850  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
  • Steinert App Dictionaries/06-Hopkins-Comment/853  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
  • Steinert App Dictionaries/06-Hopkins-Comment/506  + (Comment: In the SUtra School and above, il … Comment: In the SUtra School and above, illustrations of phenomena which are non-things, that is to say, which exist but do not perform the function of creating effects, are object of knowledge (shes bya); the two, permanent and functioning thing (rtag dngos gnyis); uncompounded space ('dus ma byas kyi nam mkha').ounded space ('dus ma byas kyi nam mkha').)
  • Steinert App Dictionaries/06-Hopkins-Comment/1014  + (Comment: In the Tibetan medical system, on … Comment: In the Tibetan medical system, one of the three primary elements promoting health, when balanced, and disease, when imbalanced--the other two being wind (rlung) and phlegm (bad kan). The three are called the three problematics (nyes pa, doza), often mistranslated as "humours," which are necessarily fluids whereas wind is not a fluid.sarily fluids whereas wind is not a fluid.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1527  + (Comment: In the division into four, the fi … Comment: In the division into four, the first refers to the mind-generations of the paths of accumulation (tshogs lam) and preparation (sbyor lam), the second to the mind-generations of the first seven grounds of Bodhisattva Superiors, the third to the mind-generations of the eighth, ninth, and tenth grounds of Bodhisattva Superiors, and the fourth to the mind-generations of Buddhas.fourth to the mind-generations of Buddhas.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1009  + (Comment: Jam-y#ang-shay-b#a holds that "na … Comment: Jam-y#ang-shay-b#a holds that "name" (ming) in this the Mind-Only context means a term expressing that object (rang zhes rjod pa'i sgra), and although "terminology" (brda') usually has the same meaning as "name," in order to avoid redundancy he takes it to mean a conceptual consciousness apprehending that object (rang 'dzin rtog pa). (This explanation of "terminology" is well-founded in the tradition since a common dictum is that names and conceptual consciousnesses engage their objects similarly.) (PH) verify change in notects similarly.) (PH) verify change in note)
  • Steinert App Dictionaries/06-Hopkins-Comment/839  + (Comment: Jasmine, as an example of whiteness, is used to refer to seminal fluid.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1154  + (Comment: Jik-may-dam-chö-gya-tso explains that "vehicle" here means the scriptural collections of the Hearers, these being the Hearer vehicle as verbalizing words (rjod byed tshig gi theg pa).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1444  + (Comment: Jik-may-dam-chö-gya-tso takes thi … Comment: Jik-may-dam-chö-gya-tso takes this term to mean "object of observation that is purified [that is, devoid] of contamination" (zag bcas kyis rnam par dag pa'i lam gyi dmigs pa). However, other scholars more cogently take the term as referring to an object that is such that meditation upon it purifies obstructions. For instance, Jam-y#ang-shay-b#a, in speaking about the ultimate that is explicitly indicated at this point, qualifies the term "object of observation of purification" (rnam dag gi dmigs pa) with the phrase, "that which is such that, when it is observed and then is meditated upon, the obstructions to omniscience become purified" (gang la dmigs nas bsgom na shes sgrib dag par 'gyur ba).nas bsgom na shes sgrib dag par 'gyur ba).)
  • Steinert App Dictionaries/06-Hopkins-Comment/614  + (Comment: Ken-sur Nga-w#ang-lek-den etymolo … Comment: Ken-sur Nga-w#ang-lek-den etymologized this is "full-fall", i.e., one who is filled with the afflictions and has fallen into cyclic existence. As he said, this is not true of all persons, because even a Buddha, for instance, is a person. It is to be noted that animals, for instance, are persons. It is said that in general "self" (bdag, Atman) "person," and "I" (nga, ahaM) are equivalent, but in the particular context of the selflessness of persons "self" and "person" are not at all equivalent and do not at all have the same meaning. In the term "selflessness of persons," "self" refers to a falsely imagined status that needs to be refuted, whereas "persons" refers to existent beings who are the bases with respect to which that refutation is made. All four Buddhist schools, therefore, hold that persons exist; they do not claim that persons are mere fictions of ignorance. The schools hold differing opinions on the nature of the person. According to Ge-luk-b#a scholars, all except the Middle Way Consequence School posit something from within the bases of imputation of a person — usually either mind or the collection of mind and body — as being the person. In contrast, the Consequence School holds that, even though a person is imputed in dependence upon mind and body (in the Formless Realm, a person is imputed in dependence only on mind), the person is neither mind nor body nor a collection of mind and body, since it is just the I that is imputed in dependence upon mind and body. Following the lead of ChandrakIrti, recognized by most as the founder of the Consequence School, Ge-luk-b#a scholars identify how in the other schools some factor among the five aggregates (forms, feelings, discriminations, compositional factors, and consciousnesses) or the collection of them is considered to be the person when sought analytically from among its bases of imputation: the Proponents of the Great Exposition, in general, hold that the mere collection of the mental and physical aggregates is the person; however, some of the five SaMmitIya subschools of the Great Exposition School maintain that all five aggregates are the person (although the absurdity of one person being five persons would seem difficult not to notice) while another subschool, the Avantaka, asserts that the mind alone is the person; the SUtra School Following Scripture assert that the continuum of the aggregates is the person; the SUtra School Following Reasoning maintains that the mental consciousness is the person; the Mind-Only School Following Scripture holds that the mind-basis-of-all (kun gzhi rnam par shes pa, AlayavijJAna) is the person; the Mind-Only School Following Reasoning asserts that the mental consciousness is the person; both the Yogic Autonomy School and the SUtra Autonomy School assert that a subtle, neutral mental consciousness is the person. For the most part, the delineation of what these schools assert to be the person is a matter of conjecture and not reporting of forthright statements in these schools' own texts. Though it is clear that most of these schools (if not all) accept that persons exist, it is often not clear in their own literature that they assert that something from within the bases of imputation of a person is the person. Rather, as presented in Vasubandhu's commentary on the ninth chapter of his Treasury of Manifest Knowledge, persons are merely asserted to be "non-associated compositional factors" (ldan min 'du byed, viprayuktasaMskAra) and thus an instance of the fourth aggregate, compositional factors, without a specific identification — of any of the five aggregates that are a person's bases of imputation — as the person.son's bases of imputation — as the person.)
  • Steinert App Dictionaries/06-Hopkins-Comment/861  + (Comment: Laya means "basis"; it is derived … Comment: Laya means "basis"; it is derived from the Sanskrit verbal root li, which means "providing support or basis." A# is taken as meaning "all." VijJAna means "consciousness." The verbal root jJa means "know"; na is an ending that means "way" or "means" — the means of understanding; vi means "individually" or "in detail."\n CandrakIrti takes the term as referring to that which is to be minded or known in detail, that is to say, the emptiness; see MED, p. 617.is to say, the emptiness; see MED, p. 617.)
  • Steinert App Dictionaries/06-Hopkins-Comment/862  + (Comment: Laya means "basis"; it is derived … Comment: Laya means "basis"; it is derived from the Sanskrit verbal root li, which means "providing support or basis." A# is taken as meaning "all." VijJAna means "consciousness." The verbal root jJa means "know"; na is an ending that means "way" or "means" — the means of understanding; vi means "individually" or "in detail."\n CandrakIrti takes the term as referring to that which is to be minded or known in detail, that is to say, the emptiness; see MED, p. 617.is to say, the emptiness; see MED, p. 617.)
  • Steinert App Dictionaries/06-Hopkins-Comment/567  + (Comment: Literally this would be translated as "a meaning that must be led.")
  • Steinert App Dictionaries/06-Hopkins-Comment/568  + (Comment: Literally this would be translated as "a meaning that must be led.")
  • Steinert App Dictionaries/06-Hopkins-Comment/1262  + (Comment: Magee found no instance of svarUpam being translated into Tibetan as rang gi gzugs.)
  • Steinert App Dictionaries/06-Hopkins-Comment/942  + (Comment: Metaphor used in the N#ying-ma Order for an accomplished yogi's experience of fundamental mind.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1768  + (Comment: Metaphor used in the N#ying-ma Or … Comment: Metaphor used in the N#ying-ma Order for an accomplished yogi's experience of fundamental mind, suggesting the at-homeness of the fundamental innate mind of clear light when experienced by one who has overcome the initial, distorted fear and sense of annihilation. distorted fear and sense of annihilation.)
  • Steinert App Dictionaries/06-Hopkins-Comment/843  + (Comment: More likely, this is the miraculous ability to speak in all languages.)
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