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A list of all pages that have property "english-def" with value "(1) external; outside; outer; generality; (2) wipe; wipe away; erase; wiping". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/01-Hopkins2015/10483  + ((1) after; (2) wipe; wipe away; erase)
  • Steinert App Dictionaries/01-Hopkins2015/10361  +
  • Steinert App Dictionaries/10-RichardBarron/phyi snod  + ((inanimate world as) outer container)
  • Steinert App Dictionaries/10-RichardBarron/phyir gsal  + ((to) become evident outwardly; outward evidence. [[phyi gsal]] outer/ outward (expression of)/ external(ized) illumination/ vividness/ clarity)
  • Steinert App Dictionaries/02-RangjungYeshe/30527  + (1) environment, surroundings. 2) all aroun … 1) environment, surroundings. 2) all around, horizon, circumference, outer line, surrounding perimeter wall (of mansion); surrounding. 3) continually, day and night, at all times, continuous, in a circle. 4) enclosure. 5) circular wall [chakra-veda] [enclosing a world-system), [[lcags ri'i khor yug]], [[khor mo yug]] 6) [[gi lcags ri]] Lokaloka, the outer ring or circle of mountains [beyond which is the realm of darkness]; surrounding, encircling/ a ring 7) horizonsurrounding, encircling/ a ring 7) horizon)
  • Steinert App Dictionaries/02-RangjungYeshe/27511  + (1) the external, physical world, the world … 1) the external, physical world, the world, the external world, world system, worldly, mundane, ordinary, society. 2) mortal, subject to destruction, death, the receptacle for destruction, liable to fall apart; Loka; the world; world, world system, worldly; (ordinary) world(-system)/ universerldly; (ordinary) world(-system)/ universe)
  • Steinert App Dictionaries/02-RangjungYeshe/12265  + (1) three purities, [in Mahayoga] purity of … 1) three purities, [in Mahayoga] purity of the outer world [[snod dag pa]] purity of its inner contents [[bcud dag pa]] and purity of the components, bases and activity fields forming the mind-stream [[rgyud rnams dag pa]]. 2) the three purities [in Kriya Yoga], [[lha dang dkyil 'khor dag pa]], [[rdzas dang long spyod dag pa]], [[sngags dang ting 'dzin dag pa]][[sngags dang ting 'dzin dag pa]])
  • Steinert App Dictionaries/02-RangjungYeshe/2951  + (1) wash; action of water. 2) cleanse, erase)
  • Steinert App Dictionaries/02-RangjungYeshe/16935  + (1) work, action, project; 2) benefit [Spyi don,...Sger don,...Rang don,...Gzhan don]; 2) meaning; 3) reality; 4) grasped external object; 5) particle for 70s #s [Bdun cu] don lnga = 75] (6) Nang khrol zhig))
  • Steinert App Dictionaries/02-RangjungYeshe/16936  + (1) work, action, project; 2) benefit, welf … 1) work, action, project; 2) benefit, welfare [R]; 2) meaning, sense, significance; 3) reality, truth, actuality; 4) purpose, reason, objective, result; 5) [grasped external/ sense object, perceptible thing (6) particle for 70s #s [R] (7) Nang khrol zhig (8) knowledge, knowing, fact (9) identity, topic, subject, aspect, category, classification (10) output, value [accomplishment, worth, inner [organs], actions, objective, four applications of mindfulness, nature of wisdom devoid of words, part plus (in numbers] (11) message (12) ultimate, absolute (13) go/ come out, emit, give off, send out, flow, [[thon]][[thon]])
  • Steinert App Dictionaries/44-84000Definitions/khor yug  + (<p>A mountain in this sūtra and many … <p>A mountain in this sūtra and many others; but, in systematized Buddhist cosmology, the name of the ring of mountains that surrounds the world.</p><p>In Buddhist cosmology this mountain range forms an outer ring at the edge of the flat disc that is the world. These mountains prevent the ocean from overflowing. In other contexts this name can refer to the entire disc of the world, the paradises above it, or, as in the Kṣitigarbha Sūtra, to a mountain that contains the hells, also known as the Vaḍaba submarine mountain of fire.</p><p>Means "Periphery." Name of mountain range that surrounds the world according to Buddhist cosmology.</p>tain range that surrounds the world according to Buddhist cosmology.</p>)
  • Steinert App Dictionaries/44-84000Definitions/'khor ba  + (<p>A state of involuntary existence … <p>A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterised by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.</p><p>An unending series of unenlightened existences.</p><p>The conditioned realm of cyclic existence in which beings are confined to perpetual suffering and unsatisfactoriness.</p><p>The continuum of repeated birth and death.</p><p>The cycle of birth and death; that is, life as experienced by living beings under the influence of ignorance, not any sort of objective world external to the persons experiencing it.</p><p>The Sanskrit means "continuation" and the Tibetan "circling." An unending series of unenlightened existences.</p><p>This term is natural, instead of either "transmigration" or "the round," because it conveys well the sense of the transformations of living things; it also connotes to all modern readers the whole span and scope of the world of living things. Sometimes "world" suffices, sometimes "evolution" is intriguing.</p>whole span and scope of the world of living things. Sometimes "world" suffices, sometimes "evolution" is intriguing.</p>)
  • Steinert App Dictionaries/44-84000Definitions/bskal pa  + (<p>According to the traditional Abhi … <p>According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intervening eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty, it is in the process of destruction or contraction (samvartakalpa); and during the last quarter of the cycle, it remains in a state of destruction.</p><p>The Indian concept of an eon of millions of years, sometimes equivalent to the time when a world appears, exists, and disappears. There are also the intermediate eons during the existence of a world, and the longest, which is called asamkhyeya (literally, "incalculable," even though the number of its years is calculated).</p>le," even though the number of its years is calculated).</p>)
  • Steinert App Dictionaries/44-84000Definitions/'khor yug  + (<p>Circular mass. There are at least … <p>Circular mass. There are at least three interpretations of what this name refers to. In the Kṣitigarbha Sutra it is a mountain that contains the hells, in which case it is equivalent to the Vaḍaba submarine mountain of fire, also said to be the entrance to the hells. More commonly it is the name of the outer ring of mountains at the edge of the flat disc that is the world, with Sumeru in the center. This is also equated with Vaḍaba, the heat of which evaporates the ocean so that it does not overflow. Jambudvīpa, the world of humans is in this sea to Sumeru's south. However, it is also used to mean the entire disc, including Sumeru and the paradises above it.</p><p>Name of a mountain range in Buddhist cosmology.</p><p>Unidentified mountain, probably synonymous with Cakravaḍa, which sometimes refers to the mountain that leads to hell.</p>akravaḍa, which sometimes refers to the mountain that leads to hell.</p>)
  • Steinert App Dictionaries/44-84000Definitions/spyod pa'i rgyud  + (<p>Conduct tantras, the second, middle category of the three outer tantras according to the new translation ({gsar ma}) traditions; in old translation ({rnying ma}) classifications the term Upa- or Ubhaya-tantra is more often used.</p>)
  • Steinert App Dictionaries/44-84000Definitions/khams  + (<p>Depending on the context, may tra … <p>Depending on the context, may translate either: (a) Skt. mahābhūta, Tib. {'byung ba chen po}, the four "main" or "great" outer elements of earth, water, fire, air, and (when there is a fifth) space; or: (b) Skt. dhātu, Tib. khams, the "eighteen elements" introduce, in the context of the aggregates, elements, and sense-media, the same six pairs as the twelve sense-media, as elements of experience, adding a third member to each set: the element of consciousness (vijñāna), or sense. Hence the first pair gives the triad eye-element (caksurdhātu), form-element (rūpadhātu), and eye-consciousness-element, or eye-sense-element (caksurvijñānadhātu)—and so on with the other five, noting the last, mind-element (manodhātu), phenomena-element (dharmadhātu), and mental-sense-element (manovijñānadhātu).</p><p>Eighteen collections of similar dharmas, under which all compounded and uncompounded dharmas may be included: eye, ear, nose, tongue, body, and mind, plus their objects: visible forms, sounds, smells, flavors, touchables, and dharmas, plus the consciousnesses corresponding to each of the first six.</p><p>In different contexts four, five, or six elements may be enumerated. The four elements are earth, water, fire, and air. A fifth, space, is often added. The six elements are: earth, water, fire, air, space, and consciousness.</p><p>Often translated "element," commonly in the context of the eighteen elements of sensory experience (the six sense faculties, their six respective objects, and the six sensory consciousnesses), although the term has a wide range of other meanings. Along with skandha and āyatana, one of the three major categories in the taxonomy of phenomena in the sūtra literature.</p><p>One way of describing experience and the world in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, odor, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental objects, and mind consciousness).</p><p>See "eighteen sensory elements."</p><p>The six sensory objects, six sensory faculties, and six consciousnesses.</p>ghteen sensory elements."</p><p>The six sensory objects, six sensory faculties, and six consciousnesses.</p>)
  • Steinert App Dictionaries/44-84000Definitions/'byung ba chen po  + (<p>Depending on the context, may tra … <p>Depending on the context, may translate either: (a) Skt. mahābhūta, Tib. {'byung ba chen po}, the four "main" or "great" outer elements of earth, water, fire, air, and (when there is a fifth) space; or: (b) Skt. dhātu, Tib. khams, the "eighteen elements" introduce, in the context of the aggregates, elements, and sense-media, the same six pairs as the twelve sense-media, as elements of experience, adding a third member to each set: the element of consciousness (vijñāna), or sense. Hence the first pair gives the triad eye-element (caksurdhātu), form-element (rūpadhātu), and eye-consciousness-element, or eye-sense-element (caksurvijñānadhātu)—and so on with the other five, noting the last, mind-element (manodhātu), phenomena-element (dharmadhātu), and mental-sense-element (manovijñānadhātu).</p><p>The four elements composing the physical world: earth water, fire, and air.</p>omposing the physical world: earth water, fire, and air.</p>)
  • Steinert App Dictionaries/44-84000Definitions/stong pa nyid  + (<p>Emptiness denotes the ultimate na … <p>Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independently from the complex network of factors that gives rise to their origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest.</p><p>In the Mahāyāna this is the term for how phenomena are devoid of any nature of their own. One of the three doorways to liberation along with the absence of aspiration and the absence of attributes.</p><p>Meditative concentration which realizes the non-self of persons and phenomena; the first of the three doors of liberation.</p><p>See "emptiness."</p><p>This Skt. term is usually translated by "voidness" because that English word is more rarely used in other contexts than "emptiness" and does not refer to any sort of ultimate nothingness, as a thing-in-itself, or even as the thing-in-itself to end all things-in-themselves. It is a pure negation of the ultimate existence of anything or, in Buddhist terminology, the "emptiness with respect to personal and phenomenal selves," or "with respect to identity," or "with respect to intrinsic nature," or "with respect to essential substance," or "with respect to self-existence established by intrinsic identity," or "with respect to ultimate truth-status," etc. Thus emptiness is a concept descriptive of the ultimate reality through its pure negation of whatever may be supposed to be ultimately real. It is an absence, hence not existent in itself. It is synonymous therefore with "infinity," "absolute," etc.—themselves all negative terms, i.e., formed etymologically from a positive concept by adding a negative prefix (in + finite = not finite; ab + solute = not compounded, etc.). But, since our verbally conditioned mental functions are habituated to the connection of word and thing, we tend to hypostatize a "void," analogous to "outer space," a "vacuum," etc., which we either shrink from as a nihilistic nothingness or become attached to as a liberative nothingness; this great mistake can be cured only by realizing the meaning of the "emptiness of emptiness," which brings us to the tolerance of inconceivability (see "tolerance").</p><p>Voidness, emptiness; specifically, the emptiness of absolute substance, truth, identity, intrinsic reality, or self of all persons and things in the relative world, being quite opposed to any sort of absolute nothingness (see glossary, under "emptiness").</p>lative world, being quite opposed to any sort of absolute nothingness (see glossary, under "emptiness").</p>)
  • Steinert App Dictionaries/44-84000Definitions/skye mched  + (<p>In Buddhism one way of describing … <p>In Buddhism one way of describing experience (or being) is in terms of the twelve sense fields (eye and form, ear and sound, nose and odor, tongue and taste, body and touch, mind and mental objects).</p><p>One way of describing experience and the world in terms of twelve sense fields (eye and form, ear and sound, nose and odor, tongue and taste, body and touch, mind and mental objects).</p><p>Sometimes translated "sense-fields" or "bases of cognition," the term usually refers to the six sense faculties and their corresponding objects, i.e. the first twelve of the eighteen dhātu. Along with skandha and dhātu, one of the three major categories in the taxonomy of phenomena in the sūtra literature.</p><p>The six "inner" sense organs (eyes, ears, nose, tongue, tactile sense, and mind), and their respective six "outer" objects of forms, sounds, smells, flavors, tactile objects, and mental objects, are sometimes called collectively the "six sense sources" (q.v.), but are also sometimes taken as two separate groups, making twelve.</p><p>The six senses and their respective objects.</p><p>The subjective and objective polarities of sense perception.</p><p>The twelve bases of perception are divided into two groups, consisting of six inner and six outer bases. These are six sense faculties and six outer corresponding objects. Together they are the causes for the production of the six sense consciousnesses.</p><p>The twelve bases of sensory perception: the six sensory faculties (eyes, nose, ears, tongue, body, and mind), which form in the womb and eventually have contact with the six external bases of sensory perception: form, smell, sound, taste, touch, and mental phenomena.</p><p>The twelve sense-media are eye-medium (cakṣurāyatana), form-medium (rūpa-), ear-medium (śrotra-), sound-medium (śabda-), nose-medium (ghrāna-), scent-medium (gandha-), tongue-medium (jihvā-), taste-medium (rasa-), body-medium (kāya-), texture-medium (spraṣṭavya), mental-medium (mana-), and phenomena-medium (dharmāyatana). In some passages they are enumerated as six, the object-faculty pair being taken as one, and it is this set of six that is the fifth member of the twelve links of dependent origination. The word āyatana is usually translated as "base," but the Skt., Tib., and Ch. all indicate "something through which the senses function" rather than a basis from which they function; hence "medium" is suggested.</p><p>There are twelve bases of cognition in all: the five physical sense organs plus the mind and their respective six sorts of objects. The six inner bases from eye to mind are what apprehend; and the six outer bases from form to mental objects are the objects that are apprehended.</p><p>Twelve collections of similar dharmas, under which all compounded and uncompounded dharmas may be included: eye, ear, nose, tongue, body, mind, and their objects: visible forms, sounds, smells, flavors, touchables, and dharmas.</p>ed and uncompounded dharmas may be included: eye, ear, nose, tongue, body, mind, and their objects: visible forms, sounds, smells, flavors, touchables, and dharmas.</p>)
  • Steinert App Dictionaries/44-84000Definitions/snam sbyar  + (<p>One of a Buddhist monk's three ro … <p>One of a Buddhist monk's three robes</p><p>The outer robe worn by fully ordained monks on formal occasions, including teachings and begging for alms, is fashioned of patches, their number indicative of the monastic order to which they belong. See, e.g., Zhang Yisun et al (1985): 1594–1595.</p> belong. See, e.g., Zhang Yisun et al (1985): 1594–1595.</p>)
  • Steinert App Dictionaries/44-84000Definitions/gang zag la bdag med par phyogs gcig shes pa  + (<p>Selflessness in this context impl … <p>Selflessness in this context implies the lack of inherent existence in personal identity and also in physical and mental phenomena. Śrāvakas are said to expound the doctrine of selflessness only in terms of the absence of personal identity, while pratyekabuddhas additionally realize the emptiness of external phenomena, composed of atomic particles. However, unlike bodhisattvas they do not realize that the internal phenomena of consciousness too are without inherent existence.</p>iousness too are without inherent existence.</p>)
  • Steinert App Dictionaries/44-84000Definitions/rang sangs rgyas  + (<p>Solitary buddha, so called becaus … <p>Solitary buddha, so called because he attains nirvāṇa on his own.</p><p>Solitary buddha. Someone who has attained liberation entirely through their own contemplation, hence their alternate epithet, pratyayajina, which means one who has become a jina, or buddha, through dependence [on external factors that were contemplated upon]. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary accumulated merit nor the motivation to teach others.</p><p>A hermit buddha who attains individual enlightenment, either in solitude or in small groups, without relying on a teacher. <br> (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-8).</p><p>An individual who, in his or her last life, attains realization by realizing the nature of dependent origination without relying upon a spiritual guide.</p><p>Literally, "buddha for himself," or "solitary realiser." Those who attain buddhahood in a time when the Buddha's doctrine is no longer available in the world, and who remain either in solitude or amongst peers, without teaching the path to liberation to others. They are sometimes called "rhinoceros-like" for their preference to stay in solitude. <br> pratyeka</p><p>Solitary awakened one.</p><p>Someone who has attained liberation entirely through his own contemplation as a result of progress in previous lives but, unlike a buddha, does not have the accumulated merit and motivation to teach others.</p><p>Someone who has attained liberation entirely through their own contemplation as a result of progress in previous lives but, unlike a buddha, does not have the accumulated merit and motivation to teach others. See also http://read.84000.co/translation/UT22084-051-001.html#UT22084-051-001-731 and http://read.84000.co/translation/UT22084-051-001.html#UT22084-051-001-734. <br> pratyekabuddhahood</p><p>Someone who obtains personal liberation through very little or no instruction from others; "solitary buddha" in some interpretations.</p><p>The disciples of the Buddha who followed the Lesser Vehicle (Hīnayāna). The term "pratyekabuddha" means that they "on their own" became "buddhas."</p>ions.</p><p>The disciples of the Buddha who followed the Lesser Vehicle (Hīnayāna). The term "pratyekabuddha" means that they "on their own" became "buddhas."</p>)
  • Steinert App Dictionaries/44-84000Definitions/rang rgyal  + (<p>Solitary buddha. Someone who has … <p>Solitary buddha. Someone who has attained liberation entirely through their own contemplation, hence their alternate epithet, pratyayajina, which means one who has become a jina, or buddha, through dependence [on external factors that were contemplated upon]. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary accumulated merit nor the motivation to teach others.</p><p>A hermit buddha who attains individual enlightenment, either in solitude or in small groups, without relying on a teacher. <br> (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-8).</p><p>Synonymous with pratyekabuddha.</p>html#UT22084-031-002-8).</p><p>Synonymous with pratyekabuddha.</p>)
  • Steinert App Dictionaries/44-84000Definitions/rnam par thar pa brgyad  + (<p>The eight aspects of liberation e … <p>The eight aspects of liberation ensue: (1) when corporeal beings observe physical forms [in order to compose the mind]; (2) when formless beings endowed with internal perception observe external physical forms; (3) when beings are inclined toward pleasant states; (4) when one achieves and abides in the sense field of infinite space, thinking, 'Space is infinite.' (5) The fifth ensues when one achieves and abides in the sense field of infinite consciousness, thinking, 'Consciousness is infinite.' (6) The sixth is when one achieves and abides in the sense field of nothing-at-all, thinking, 'There is nothing at all.' (7) The seventh is when one achieves and abides in the sense field of neither perception nor non-perception. (8) The eighth is when one achieves and abides in the cessation of all perceptions and feelings. <br> For a more complete description, see http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-176.</p><p>The first consists of the seeing of form by one who has form; the second consists of the seeing of external form by one with the concept of internal formlessness; the third consists of the physical realization of pleasant liberation and its successful consolidation; the fourth consists of the full entrance to the infinity of space through transcending all conceptions of matter, and the subsequent decline of conceptions of resistance and discredit of conceptions of diversity; the fifth consists of full entrance into the infinity of consciousness, having transcended the infinity of space; the sixth consists of the full entrance into the sphere of nothingness, having transcended the sphere of the infinity of consciousness; the seventh consists of the full entrance into the sphere of neither consciousness nor unconsciousness, having transcended the sphere of nothingness; the eighth consists of the perfect cessation of suffering, having transcended the sphere of neither consciousness nor unconsciousness. Thus the first three liberations form specific links to the ordinary perceptual world; the fourth to seventh are equivalent to the four absorptions; and the eighth represents the highest attainment.</p>absorptions; and the eighth represents the highest attainment.</p>)
  • Steinert App Dictionaries/44-84000Definitions/stong pa nyid bco brgyad  + (<p>The eighteen aspects of emptiness … <p>The eighteen aspects of emptiness, as listed in http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-212, comprise (1) emptiness of internal phenomena, (2) emptiness of external phenomena, (3) emptiness of both external and internal phenomena, (4) emptiness of emptiness, (5) emptiness of great extent, (6) emptiness of ultimate reality, (7) emptiness of conditioned phenomena, (8) emptiness of unconditioned phenomena, (9) emptiness of the unlimited, (10) emptiness of that which has neither beginning nor end, (11) emptiness of non-dispersal, (12) emptiness of inherent existence, (13) emptiness of intrinsic defining characteristics, (14) emptiness of all things, (15) emptiness of non-apprehension, (16) emptiness of non-entities, (17) emptiness of essential nature, and (18) emptiness of the essential nature of non-entities. See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-213. <br> [eighteen] aspects of emptiness</p>02-213. <br> [eighteen] aspects of emptiness</p>)
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