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A list of all pages that have property "english-def" with value "non-erroneous thoroughly established natures and immutable thoroughly established natures". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/02-RangjungYeshe/23533  + (( . . .r) (ma) grub pa - (to) have (n)ever … ( . . .r) (ma) grub pa - (to) have (n)ever existed; to be valid/ convincing/ established to have existence/ to exist (as . . .); (to be) proven/ confirmed ; isc. to serve/ function (as); isc. to be ensured (as); isc. to be found; isc. to occur; isc. To be completedfound; isc. to occur; isc. To be completed)
  • Steinert App Dictionaries/01-Hopkins2015/6803  + ((1) it is different from that and (2) relation is established from the viewpoint of being one nature/essence with that)
  • Steinert App Dictionaries/01-Hopkins2015/10680  + ((strongly) establish; (strongly) established)
  • Steinert App Dictionaries/02-RangjungYeshe/23511  + (1) Syn [[grub mtha']]. 2) established conclusion / finality / viewpoint, tenet, philosophical school, belief, doctrinal views. 3) Syn [[thar pa'i blo gros]] resolution for liberation, determination to obtain freedom)
  • Steinert App Dictionaries/02-RangjungYeshe/2701  + (1) arrang[ment; 2) skilled in means [scene … 1) arrang[ment; 2) skilled in means [scene, attainments, plan, design, sights, structure, lay-out, arrangement, plan[ning], decoration, placement, manifestation, expression, creation, form, display, sights, instruction, direction, order, command, array, state (past: [['god]]) manifested, displayed, designed, arrayed, laid out, placed, proposed, arranged, established, created, built, structured, placed, spread, distributed wrote [down], composed, put together, compiled, set out established structure], compiled, set out established structure])
  • Steinert App Dictionaries/02-RangjungYeshe/23445  + (1) established and evident, actual, concrete. 2) Syn [[grub pas bstan pa]])
  • Steinert App Dictionaries/02-RangjungYeshe/20380  + (1) the other one. 2) the only, sole. 3) gc … 1) the other one. 2) the only, sole. 3) gcig shos is sometimes used in pairs, e.g.,, in Patrul's commentary to Mipham's nges shes sgron me (26.4-6): dgag bya bden grub la sogs pa gcig shos khegs pas chos can ka ba la sogs pa gcig shos kyang khegs par 'gyur te, ("...by negating the one, the truly established object of negation and so forth, the other, [conventional] phenomenon, such as pot, is also negated"). Here, the gcig shos... gcig shos... construction functions much like "the one ... the other..." in Englishlike "the one ... the other..." in English)
  • Steinert App Dictionaries/02-RangjungYeshe/24717  + (1) to come to/ reach a definitive conclusion/ understanding; to codify; to be established; make clear, [[gsal bar byed pa]] settling;. 2) Established Doctrines; [[gtan la dbab pa'i sde]])
  • Steinert App Dictionaries/44-84000Definitions/mar pa chos kyi blo gros  + (<p>(1012 - 1097) Tibetan translator … <p>(1012 - 1097) Tibetan translator and lay practitioner from Lhodrak, traveled several times to Nepal and India to receive tantric Buddhist teachings, notably from Nāropa and Maitripā, and in Tibet established an important set of lineages through his "four pillar" disciples Milarepa, Ngoktön Chöku Dorje, Tshurtön Wangki Dorje, and Metön Tshönpo. <br> Marpa</p> Wangki Dorje, and Metön Tshönpo. <br> Marpa</p>)
  • Steinert App Dictionaries/44-84000Definitions/lha byin  + (<p>A cousin of Buddha Śākyamuni who … <p>A cousin of Buddha Śākyamuni who broke with him and established his own community. His tradition was still continuing during the first millennium C.E. He is portrayed as engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with wicked beings in accounts of previous lifetimes.</p>ed beings in accounts of previous lifetimes.</p>)
  • Steinert App Dictionaries/44-84000Definitions/lha sbyin  + (<p>A cousin of Buddha Śākyamuni who … <p>A cousin of Buddha Śākyamuni who broke with him and established his own community. His tradition was still continuing during the first millennium C.E. He is portrayed as engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with wicked beings in accounts of previous lifetimes.</p>ed beings in accounts of previous lifetimes.</p>)
  • Steinert App Dictionaries/44-84000Definitions/lhas byin  + (<p>A cousin of Buddha Śākyamuni who … <p>A cousin of Buddha Śākyamuni who broke with him and established his own community. His tradition was still continuing during the first millennium C.E. He is portrayed as engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with wicked beings in accounts of previous lifetimes.</p><p>A cousin of Śākyamuni, who broke with him and established his own community. His tradition was still continuing during the first millennium CE. He is portrayed as engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with wicked beings in accounts of previous lifetimes, but not in The White Lotus of the Good Dharma, where he is a teacher of the Buddha in a previous lifetime, and the Buddha prophesies his future buddhahood.</p>fetime, and the Buddha prophesies his future buddhahood.</p>)
  • Steinert App Dictionaries/44-84000Definitions/shes rab  + (<p>A mind that sees the ultimate tru … <p>A mind that sees the ultimate truth directly.</p><p>Also translated here as "wisdom." See glossary entry.</p><p>In specific contexts, it refers also to the female partner in sexual yoga.</p><p>In the context of the transcendent perfections, wisdom is the sixth of the six transcendent perfections. <br> The translation of prajñā ({shes rab}) by "wisdom" here defers to the precedent established by Edward Conze in his writings. It has a certain poetic resonance which more accurate renderings—"discernment,", "discriminative awareness," or "intelligence"—unfortunately lack. It should be remembered that in Abhidharma, prajñā is classed as one of the five object-determining mental states (pañcaviṣayaniyata, {yul nges lnga}), alongside "will," "resolve," "mindfulness," and "meditative stability." Following Asaṅga's Abhidharmasamuccaya, Jamgon Kongtrul (TOK, Book 6, Pt. 2, p. 498), defines prajñā as "the discriminative awareness that analyzes specific and general characteristics." Therefore "wisdom" in this context is to be understood in the cognitive or analytical Germanic sense of witan or weis (Dayal 1932: 136) and not as an abstract "body of knowledge," or in any aloof and mysterious theosophical sense. Nor indeed is there any association with the Greek sophia. <br> Also translated here as "discriminative awareness."</p>iation with the Greek sophia. <br> Also translated here as "discriminative awareness."</p>)
  • Steinert App Dictionaries/44-84000Definitions/nye bar gnas  + (<p>Also translated here as "approach" and "approximate." <br> become established in</p><p>Also translated here as "become established in" and "approach."</p><p>Also translated here as "become established in" and "approximate."</p>)
  • Steinert App Dictionaries/44-84000Definitions/ma ning  + (<p>An imprecise, catchall term, diff … <p>An imprecise, catchall term, difficult to translate. It designates people with various kinds of unclear gender status, including but not restricted to physical intersex conditions and hermaphrodites. It can, for example, also mean a eunuch, or from the Vinaya account of the expulsion of a paṇḍaka , a male who sought other males to have sex with him. See also the glossary entry in http://read.84000.co/translation/toh1-1.html#UT22084-001-001-2567. It could also be applied to a transgender male, not necessarily a eunuch, such as the hijras. Hijras, men who dress as women, have been an established part of Indian society since ancient times and all-hijra communities still have a significant societal role. Hijra is a more recent term with a Hindustani-Urdu origin.</p><p>In the Mūlasarvāstivāda Vinaya, the term paṇḍaka (Tib. {ma ning}) encompasses diverse physiological and behavioral conditions, such as intersexuality, erectile dysfunction, and fetishes that imply an inability to engage in normative sexual behavior. Five different types of paṇḍaka are identified in the text (see http://read.84000.co/translation/UT22084-001-001.html#UT22084-001-001-1616): congenital hermaphrodites, sequential hermaphrodites, fetishists, voyeurs, and those who are sexually impaired (see glossary entries for each). The criteria for being designated a paṇḍaka are not strictly physiological but neither are they grounded exclusively in gender identity or sexual orientation. Paṇḍaka is, in effect, a catchall category and, as such, defies easy translations like "neuter," "androgyne," "intersexual," "transgender," or "paraphiliac." <br> See also Gyatso (2003), Cabezón (1993), Zwilling (1992), and Likhitpreechakul (2012).</p><p>The Tibetan term {ma ning} is broader than any existing English term and refers not only to those whose sexual characteristics are not clearly defined as male or female (intersexual), but also to those who do not have any proper gender organs, those who may have both, and those who are neuter, infertile, or who simply have physical or non-physical characteristics of a {ma ning}.</p>r who simply have physical or non-physical characteristics of a {ma ning}.</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/phung po  + (<p>Five collections of similar dharm … <p>Five collections of similar dharmas, under which all compounded dharmas may be included; form, feeling, notions, factors, and consciousness.</p><p>Five collections or "heaps" of impersonal mental and physical elements (dharma).</p><p>Literally, "heaps," or "aggregates." These are the five aggregates of forms, sensations, identifications, mental activities, and consciousnesses.</p><p>See "aggregates."</p><p>See "five psycho-physical aggregates." <br> aggregate</p><p>The constituents that make up a being's existence: form, sensations, identifications, mental activities, and consciousnesses.</p><p>The constituents that make up a being's existence: forms, sensations, identifications, mental activities, and consciousnesses. Often translated "aggregate," commonly in the context of the five aggregates. Along with dhātu and āyatana, one of the three major categories in the taxonomy of phenomena in the sūtra literature.</p><p>The psycho-physical components of personal experience. The five aggregates: form, feeling, perception, formative predispositions, and consciousness.</p><p>This translation of skandha is fairly well established, although some prefer the monosyllabic "group." It is important to bear in mind that the original skandha has the sense of "pile," or "heap," which has the connotation of utter lack of internal structure, of a randomly collocated pile of things; thus "group" may convey a false connotation of structure and ordered arrangement. The five "compulsive" (upādāna) aggregates are of great importance as a schema for introspective meditation in the Abhidharma, wherein each is defined with the greatest subtlety and precision. In fact, the five terms rūpa, vedanā, samjñā, saṃskāra, and vijñāna have such a particular technical sense that many translators have preferred to leave them untranslated. Nevertheless, in the sūtra context, where the five are meant rather more simply to represent the relative living being (in the realm of desire), it seems preferable to give a translation—in spite of the drawbacks of each possible term—in order to convey the same sense of a total categorization of the psychophysical complex. Thus, for rūpa, "matter" is preferred to "form" because it more concretely connotes the physical and gross; for vedanā, "sensation" is adopted, as limited to the aesthetic; for samjñā, "intellect" is useful in conveying the sense of verbal, conceptual intelligence. For samskāra, which covers a number of mental functions as well as inanimate forces, "motivation" gives a general idea. And "consciousness" is so well established for vijñāna (although what we normally think of as consciousness is more like samjñā, i.e., conceptual and notional, and vijñāna is rather the "pure awareness" prior to concepts) as to be left unchallenged.</p>ness is more like samjñā, i.e., conceptual and notional, and vijñāna is rather the "pure awareness" prior to concepts) as to be left unchallenged.</p>)
  • Steinert App Dictionaries/44-84000Definitions/stobs bcu  + (<p>For the five strengths, see "powe … <p>For the five strengths, see "powers." The ten strengths can refer either to one set of ten qualities of tathāgatas, or to a different list of ten strengths of bodhisattvas.</p><p>One set among the different qualities of a tathāgata. The ten strengths are (1) the knowledge of what is possible and not possible; (2) the knowledge of the ripening of karma; (3) the knowledge of the variety of aspirations; (4) the knowledge of the variety of natures; (5) the knowledge of the different levels of capabilites; (6) the knowledge of the destinations of all paths; (7) the knowledge of various states of meditation (dhyāna, liberation, samādhi, samāpatti, and so on); (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of defilements.</p><p>There are two different sets of ten powers, those of the Buddha and those of bodhisattvas. Those of the Buddha consist of power from knowing right from wrong (sthānāsthānajñānabala); power from knowing the consequences of actions (karmavipākajñāna-); power from knowing the various inclinations (of living beings) (nānādhimuktijñāna-); power from knowing the various types (of living beings) (nānādhātujñāna-); power from knowing the degree of the capacities (of living beings) (indriyavarāvarajñāna-); power from knowing the path that leads everywhere (sarvatragāmīmpratipatjñāna-); power from knowing the obscuration, affliction, and purification of all contemplations, meditations, liberations, concentrations, and absorptions (sarvadhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyutthānajñāna-); power from knowing his own former lives (pūrvanivāsānusmṛtijñāna-); power from knowing deaths and future lives (cyutyutpattijñāna-); and power from knowing the exhaustion of defilements (āsravakṣayajñāna-). The latter set consists of the bodhisattva's power of positive thought (āśayabala); power of high resolve (adhyāśaya-); power of application (prayoga-); power of wisdom (prajña-); power of prayer (praṇidhāna-); power of vehicle (yāna-); power of activities (caryā-); power of emanations (vikurvaṇa-); power of enlightenment (bodhi-); and power of turning the wheel of the Dharma (dharmacakrapravartaṇa-).</p>d power of turning the wheel of the Dharma (dharmacakrapravartaṇa-).</p>)
  • Steinert App Dictionaries/44-84000Definitions/bcom ldan 'das  + (<p>Illustrious One, an epithet of th … <p>Illustrious One, an epithet of the Buddha.</p><p>Lord is chosen to translate the title Bhagavān because it is the term of greatest respect current in our "sacred" language, as established for the Deity in the Elizabethan version of the Bible. Indeed, the Skt. Bhagavān was given as a title to the Buddha, although it also served the non-Buddhist Indians of the day and, subsequently, it served as an honorific title of their particular deities. As the Buddha is clearly described in the sūtras as the "Supreme Teacher of Gods and Men," there seems little danger that he may be confused with any particular deity through the use of this term [as indeed in Buddhist sūtras various deities, creators, protectors, etc., are shown in their respective roles]. Thus I feel it would compromise the weight and function of the original Bhagavān to use any less weighty term than "Lord" for the Buddha.</p><p>One who has bhaga, which has many diverse meanings including "good fortune," "happiness," and "majesty." In the Buddhist context, it means one who has the good fortune of attaining enlightenment. The Tibetan translation has three syllables defined to mean "one who has conquered (the maras), possesses (the qualities of enlightenment), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).</p><p>One who has bhaga, which has many diverse meanings, including good fortune, happiness, and majesty. In the Buddhist context, it means one who has the good fortune of attaining enlightenment.</p><p>A general term of respect given to persons of spiritual attainment. Translations into English have been "Holy One," "Blessed One," and "World-Honored One." It is here given in the Sanskrit nominative case, bhagavān.</p><p>Epithet of Buddha Śākyamuni. <br> According to Tibetan hermeneutics, the term defines a teacher or buddha who primordially subdues ({bcom}) the four demonic forces, possesses ({ldan}) the six attributes of greatness ({che ba'i yon tan drug}, viz: lordship, noble form, glory, fame, pristine cognition, and perseverance), and transcends ({'das}) all sorrow, without abiding in the extremes of existence and quiescence. <br> Also translated here as "Blessed One." (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-121).</p><p>Epithet of Buddha Śākyamuni. <br> According to Tibetan hermeneutics, the term defines a teacher or buddha who primordially subdues ({bcom}) the four demonic forces, possesses ({ldan}) the six attributes of greatness ({che ba'i yon tan drug}, viz: lordship, noble form, glory, fame, pristine cognition, and perseverance), and transcends ({'das}) all sorrow, without abiding in the extremes of existence and quiescence. <br> Also translated here as "Lord" (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-121).</p><p>Epithet of the Buddha, meaning "one who has fortune" (explained as having six features); or "one who has vanquished (Māra)."</p><p>Epithet of the Buddha.</p><p>Honorific address for a buddha.</p><p>Sometimes also translated "Lord."</p>eatures); or "one who has vanquished (Māra)."</p><p>Epithet of the Buddha.</p><p>Honorific address for a buddha.</p><p>Sometimes also translated "Lord."</p>)
  • Steinert App Dictionaries/44-84000Definitions/rlangs pa  + (<p>One of the first five disciples o … <p>One of the first five disciples of the Buddha.</p><p>One of the five companions of Śākyamuni in asceticism and later one of his first five pupils, attaining the state of a stream entrant. After the Buddha's death he is said to have headed the great council of ten thousand that established a canon of the Buddha's teachings (while Kāśyapa was the head of a smaller council elsewhere who did the same).</p><p>One of the Five Excellent Companions, with whom Siddhārtha Gautama practiced asceticism near the Nairañjanā River and who later heard the Buddha first teach the Four Noble Truths at the Deer Park in Sarnath.</p>uddha first teach the Four Noble Truths at the Deer Park in Sarnath.</p>)
  • Steinert App Dictionaries/44-84000Definitions/skye dgu'i bdag mo chen mo  + (<p>The Buddha's mother's sister and … <p>The Buddha's mother's sister and his step-mother. She was the mother of Nanda. She became the first bhikṣunī after the death of the Buddha's father. Gautamī is the family name, the female equivalent to Gautama. The family line is said to descend from the Gautama who was one of the seven rishis that established the religion and culture of India. His sūtra specifies that a renunciant should be called a bhikṣu, have a shaved head, and wear yellow robes.</p>, have a shaved head, and wear yellow robes.</p>)
  • Steinert App Dictionaries/44-84000Definitions/skye dgu'i bdag mo chen mo gau ta mI  + (<p>The Buddha's mother's sister and … <p>The Buddha's mother's sister and his step-mother. She was the mother of Nanda. She became the first bhikṣunī after the death of the Buddha's father. Gautamī is the family name, the female equivalent to Gautama. The family line is said to descend from the Gautama who was one of the seven rishis that established the religion and culture of India. His sūtra specifies that a renunciant should be called a bhikṣu, have a shaved head, and wear yellow robes.</p>, have a shaved head, and wear yellow robes.</p>)
  • Steinert App Dictionaries/44-84000Definitions/ngo bo nyid med pa gsum  + (<p>These comprise the imaginary, dep … <p>These comprise the imaginary, dependent, and consummate essenceless natures, which are elaborated particularly in the discourses associated with the third turning of the doctrinal wheel. <br> (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-4).</p>anslation/UT22084-031-002.html#UT22084-031-002-4).</p>)
  • Steinert App Dictionaries/02-RangjungYeshe/212  + (= Atisha [means perfcted. In east india, b … = Atisha [means perfcted. In east india, born as son of the king of Sahor in the water horse year, named dpal mar me mdzad ye shes, in Maghadha made master of the gtzug lag gnas chen 'ga'i assembly, invited by lha bla ma ye shes 'od and byang chub 'od he came to Tibet. the stages of practice of the path brought together/embodying from all the sutras and tantras mdo sngags thams cad bsdus nas lam nyams su len pa'i rim par dril ba the lamp of the path to enlightenment byang chub lam gyi sgron ma was the chief text he prodced of more than 20 by which he promulgated the later spreading of the teaching and established the Kadampa tradition and composed an 8 limb medical text. Remaining in mnga' ris three eyears, and in U and Tsang for nine, at 73 in the wood horse year he died. Spreading the Buddha's teachings and the sciences in Tibet by his great kindness [h] called jo bo rje by TTs]reat kindness [h] called jo bo rje by TTs])
  • Steinert App Dictionaries/10-RichardBarron/mi bskyod rdo rje  + (Akshobhyavajra; Immutable/ Unshakeable Vajra)
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