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A list of all pages that have property "english-comment" with value "(PH, from Olschak, Mystic Art of Ancient Tibet) 'White Lotus,' an epithet of the Dalai Lamas". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/06-Hopkins-Comment/1179  +
  • Steinert App Dictionaries/06-Hopkins-Comment/940  + (Bodiless Lord; Comment: the God of Desire … Bodiless Lord; Comment: the God of Desire ('dod lha, kAmadeva), the demonic Lord of Love (dga' rab dbang phyug). According to Gung-tang, he shot his five arrows — which cause arrogance, dullness, thorough obscuration, fainting, and mindlessness while Maheshvara was dwelling in asceticism in union with the goddess Uma, thereby causing Maheshvara to fall from his practice. Understanding that this was done by a demon, Maheshvara angered and emitted fire from his third eye of fire — the other two being sun and moon — burning away the body of the Sinful Demon (bdud sdig can, an epithet of the God of Desire), who thereby came to be called the "Bodiless Lord."eby came to be called the "Bodiless Lord.")
  • Steinert App Dictionaries/06-Hopkins-Comment/442  + (Comment: An epithet of the God of Desire ('dod lha, kAmadeva).)
  • Steinert App Dictionaries/06-Hopkins-Comment/467  + (Comment: Arhan/ arhant (dgra bcom pa) is t … Comment: Arhan/ arhant (dgra bcom pa) is translated as "Foe Destroyer" to accord with the usual Tibetan translation of the term and to assist in capturing the flavor of oral and written traditions that frequently refer to this etymology. Arhats have overcome the foe which is the afflictive emotions (nyon mongs, kleza), the chief of which is ignorance, the conception (according to the Consequence School) that persons and phenomena are established by way of their own character.\n The Indian and Tibetan translators were also aware of the etymology of arhant as "worthy one," as they translated the name of the "founder" of the Jaina system, Arhat, as mchod 'od "Worthy of Worship" (see Jam-y#ang-shay-b#a's Great Exposition of Tenets, ka, 62a.3). Also, they were aware of ChandrakIrti's gloss of the term as "Worthy One" in his Clear Words: "Because of being worthy of worship by the world of gods, humans, and demi-gods, they are called Arhats" (sadevamAnuøAsurAl lokAt pUnArhatvAd arhannityuchyate [Poussin, 486.5], lha dang mi dang lha ma yin du bcas pa'i 'jig rten gyis mchod par 'os pas dgra bcom pa zhes brjod la [P5260, vol. 98 75.2.2]). Also, they were aware of Haribhadra's twofold etymology in his Illumination of the Eight Thousand Stanza Perfection of Wisdom SUtra. In the context of the list of epithets qualifying the retinue of Buddha at the beginning of the sUtra (see Unrai Wogihara, ed., AbhisamayAla™kArAlokA PrajJA-pAramitA-vyAkhyA, The Work of Haribhadra [Tokyo: The Toyo Bunko, 1932-5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973], 8.18), Haribhadra says, "They are called arhant [=Worthy One, from root arh 'to be worthy'] since they are worthy of worship, religious donations, and being assembled together in a group, etc." (W9.8-9: sarva evAtra pUjA-dakøi˜A-ga˜a-parikarøAdy-Arhatayar-han-taH; P5189, 67.5.7: 'dir thams cad kyang mchod pa dang // yon dang tshogs su 'dub la sogs par 'os pas na dgra bcom pa'o).\nAlso, "They are called arhant [= Foe Destroyer, arihan] because they have destroyed (hata) the foe (ari)."\n(W10.18: hatAritvAd arhantaH; P5189, 69.3.6. dgra rnams bcom pas na dgra bcom pa'o). Thus, this is a considered preference in the face of alternative etymologies—"Foe Destroyer" requiring a not unusual i infix to make ari-han, ari meaning enemy and han meaning to kill, and thus "Foe Destroyer." Unfortunately, one word in English cannot convey both this meaning and "Worthy of Worship"; thus, I have gone with what clearly has become the predominant meaning in Tibet. (For an excellent discussion of the two etymologies of "Arhat" in Buddhism and Jainism, see L.M. Joshi's "Facets of Jaina Religiousness in Comparative Light," L.D. Series 85, [Ahmedabad: L.D. Institute of Indology, May 1981], 53-58). Institute of Indology, May 1981], 53-58).)
  • 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/1501  + (Comment: The term bcom ldan 'das is transl … Comment: The term bcom ldan 'das is translated in accordance with the etymology favored in Tibet, where it is recognized that bhagavan also can be etymologized as "one who possesses the six goodnesses" (legs pa drug dang ldan pa), which seems to fit the more widely used translation as "Blessed One." widely used translation as "Blessed One.")
  • Steinert App Dictionaries/06-Hopkins-Comment/849  + (Comment: This is an epithet of ShAkyamuni … Comment: This is an epithet of ShAkyamuni Buddha. The lineage of ShAkyamuni Buddha is traced back to a child born from an egg, which formed from semen that dripped onto a sugarcane leaf from a man wrongly accused as a killer. The child, lineage, and ShAkyamuni are known as "Sugar-Cane One" (MED, 355). are known as "Sugar-Cane One" (MED, 355).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1463  + (Comment: This is one of the four changeabl … Comment: This is one of the four changeable mental factors (gzhan gyur bzhi, catvAri-anyathAbhAvA); for others see: gzhan gyur. In relation to analysis (dpyod pa), investigation (rtog pa) is considered to be a more coarse type of examination.\n 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/1186  + (Comment: This is one of two types of contr … Comment: This is one of two types of contradiction ('gal ba): mutually contradictory (phan tshun spang 'gal) such as white and non-white (dkar po dang dkar ma yin pa); and contradictory in the sense of not abiding together (lhan cig mi gnas 'gal) such as the two, antidote and object of abandonment (gnyen po dang spang bya gnyis).andonment (gnyen po dang spang bya gnyis).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1432  + (Comment: This is the definition of the mut … Comment: This is the definition of the mutually contradictory (phan tshun spang 'gal), which is one of two types of contradiction ('gal ba): mutually contradictory (phan tshun spang 'gal) such as white and non-white (dkar po dang dkar ma yin pa); and contradictory in the sense of not abiding together (lhan cig mi gnas 'gal) such as the two, antidote and object of abandonment (gnyen po dang spang bya). of abandonment (gnyen po dang spang bya).)
  • Steinert App Dictionaries/06-Hopkins-Comment/159  + (Comment: This term is translated in accord … Comment: This term is translated in accordance with the etymology favored in Tibet, where it is recognized that bhagavan also can be etymologized as "one who possesses the six goodnesses" (legs pa drug dang ldan pa), which seems to fit the more widely used translation as "Blessed One." widely used translation as "Blessed One.")
  • Steinert App Dictionaries/06-Hopkins-Comment/572  + (Comment: a big animal with a large forehead that will rise up and even grab a person and tear it in half -- its feet being like a human's but it does not have heels; it has a white spot on the the chest and is yellow or black.)
  • Steinert App Dictionaries/06-Hopkins-Comment/685  + (Comment: also known as brahmA. Gung-tang reports that BrahmA was born from a golden lotus in the shape of an egg in the midst of a sphere of fire; the egg arose from water, the two halves of which, when they split, became the sky and the earth.)
  • Steinert App Dictionaries/06-Hopkins-Comment/180  + (Comment: an epithet of the God of Desire ('dod lha, kAmadeva).)
  • Steinert App Dictionaries/06-Hopkins-Comment/768  + (KamalazIla; Comment: The Tibetan translation of KamalazIla is padma'i ngang tshul (One Having the Nature of a Lotus).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1673  + (an epithet of Buddha)
  • Steinert App Dictionaries/06-Hopkins-Comment/1672  + (an epithet of Buddha)
  • Steinert App Dictionaries/06-Hopkins-Comment/907  + (contradictory in the sense of not abiding … contradictory in the sense of not abiding together; Comment: This is one of two types of contradiction ('gal ba): mutually contradictory (phan tshun spang 'gal) such as white and non-white (dkar po dang dkar ma yin pa); and contradictory in the sense of not abiding together (lhan cig mi gnas 'gal) such as the two, antidote and object of abandonment (gnyen po dang spang bya gnyis).andonment (gnyen po dang spang bya gnyis).)
  • Steinert App Dictionaries/06-Hopkins-Comment/195  + (epithet of MaJjughoSa (=MaJjuzrI), the Buddha of wisdom)
  • Steinert App Dictionaries/06-Hopkins-Comment/1021  + (mngon spyod seems to be tantric activities … mngon spyod seems to be tantric activities of the slaying/liberation type which came under attack in Tibet periodically; can we indicate this somehow? Tshig mdzod 690.1 fierce activities—activities which slay/ liberate enemies, spirits, and obstructors through the power of mantra drag po'i las te sngags mthus dgra bo dang gdon bgegs rnams bsgral ba'i las (SW)dang gdon bgegs rnams bsgral ba'i las (SW))
  • Steinert App Dictionaries/06-Hopkins-Comment/1691  + (one of the four primary colors (rtsa ba'i kha dog); the other four are: white (dkar po); yellow (ser po); red (dmar po))
  • Steinert App Dictionaries/06-Hopkins-Comment/480  + (one of the four primary colors (rtsa ba'i kha dog); the others are: white (dkar po); yellow (ser po); blue (sngon po))
  • Steinert App Dictionaries/06-Hopkins-Comment/1544  + (one of the four primary colors (rtsa ba'i kha dog); the others are: white (dkar po); red (dmar po); and blue (sngon po))
  • Steinert App Dictionaries/06-Hopkins-Comment/1198  + (philosophy tutor of the thirteenth Dalai Lama; his texts are currently used by Se-ra-jay college)
  • Steinert App Dictionaries/06-Hopkins-Comment/1899  + (this is also used as a title for the Dalai Lama (T))
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