Search by property

Jump to navigation Jump to search

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

Search by property

A list of all pages that have property "english-comment" with value "an adherent of the MImAMsa school, one of the six orthodox Hindu philosophical schools (darzana); see also: dpyod pa can". Since there have been only a few results, also nearby values are displayed.

Showing below up to 26 results starting with #1.

View (previous 50 | next 50) (20 | 50 | 100 | 250 | 500)

    

List of results

  • Steinert App Dictionaries/06-Hopkins-Comment/1325  + (correct assumption for which one has a rea … correct assumption for which one has a reason but has not ascertained it; Comment: An instance is an awareness apprehending that sound is impermanent from the sign of [its being] a product, wtihout having ascertained with valid cognition that sound is a product and that whatever is a product is necessarily impermanent (sgra byas pa dang byas na mi rtag pas khyab pa tshad mas ma nges par byas rtags las sgra mi rtag par 'dzin pa'i blo). This is one of the five divisions of correct assumption: correct assumption whose reason is not established (rgyu mtshan ma grub pa'i yid dpyod); correct assumption contradictory with a reason (rgyu mtshan dang 'gal ba'i yid dpyod); correct assumption for which one has a reason but has not ascertained it (rgyu mtshan yod kyang gtan la ma phebs pa'i yid dpyod); correct assumption. For instances of each of the five, see the individual entries. do the fifth, check the order and the translationsifth, check the order and the translations)
  • Steinert App Dictionaries/06-Hopkins-Comment/1328  + (correct assumption in which the reason is … correct assumption in which the reason is not ascertained; Comment: This is one of the three divisions of correct assumption (yid dpyod): correct assumption lacking a reason (rgyu mtshan med pa'i yid dpyod); correct assumption depending upon a counterfeit reason (rgyu mtshan ltar snang la brten pa'i yid dpyod); and correct assumption in which the reason is not ascertained (rgyu mtshan ma nges pa'i yid dpyod). There is also a division of correct assumptions into five: correct assumption whose reason is not established (rgyu mtshan ma grub pa'i yid dpyod); correct assumption contradictory with a reason (rgyu mtshan dang 'gal ba'i yid dpyod); correct assumption for which one has a reason but has not ascertained it (rgyu mtshan yod kyang gtan la ma phebs pa'i yid dpyod); correct assumption. For instances of each of the five, see the individual entries. do the fifth, check the order and the translationsifth, check the order and the translations)
  • Steinert App Dictionaries/06-Hopkins-Comment/1330  + (correct assumption lacking a reason; Comme … correct assumption lacking a reason; Comment: This is one of the three divisions of correct assumption (yid dpyod): correct assumption lacking a reason (rgyu mtshan med pa'i yid dpyod); correct assumption depending upon a counterfeit reason (rgyu mtshan ltar snang la brten pa'i yid dpyod); and correct assumption in which the reason is not ascertained (rgyu mtshan ma nges pa'i yid dpyod). There is also a division of correct assumptions into five: correct assumption whose reason is not established (rgyu mtshan ma grub pa'i yid dpyod); correct assumption contradictory with a reason (rgyu mtshan dang 'gal ba'i yid dpyod); correct assumption for which one has a reason but has not ascertained it (rgyu mtshan yod kyang gtan la ma phebs pa'i yid dpyod); correct assumption. For instances of each of the five, see the individual entries. do the fifth, check the order and the translationsifth, check the order and the translations)
  • Steinert App Dictionaries/06-Hopkins-Comment/1327  + (correct assumption whose reason is not est … correct assumption whose reason is not established; Comment: An instance is an awareness apprehending sound as impermanent from the reason that it is an apprehended object of an eye consciousness (mig shes kyi gzung bya'i rtags las sgra mi rtag par 'dzin pa'i blo). This is one of the five divisions of correct assumption: correct assumption whose reason is not established (rgyu mtshan ma grub pa'i yid dpyod); correct assumption contradictory with a reason (rgyu mtshan dang 'gal ba'i yid dpyod); correct assumption for which one has a reason but has not ascertained it (rgyu mtshan yod kyang gtan la ma phebs pa'i yid dpyod); correct assumption. For instances of each of the five, see the individual entries. do the fifth, check the order and the translationsifth, check the order and the translations)
  • Steinert App Dictionaries/06-Hopkins-Comment/291  + (first of the four divisions of tantras, ac … first of the four divisions of tantras, according to the New Translation Schools of Tibetan Buddhism; the other three divisions being: Performance Tantra (spyod rgyud, charyAtantra), Yoga Tantra (rnal 'byor rgyud, yogatantra), and Highest Yoga Tantra (bla med kyi rgyud, anuttarayogatantra) (T)bla med kyi rgyud, anuttarayogatantra) (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/1492  + (in the Mind-Only (sems tsam, citta-mAtra) school, this is a synonym of bag chags; in the Consequentialist (thal 'gyur, prAsaGgika) school, it is not the same as bag chags)
  • Steinert App Dictionaries/06-Hopkins-Comment/141  + (one of the eighteen VaibhAShika sub-schools, a branch of the MahAsaMghikas; see Meditation on Emptiness, p.40 (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/1496  + (one of the eighteen VaibhAShika schools according to some renditions (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/965  + (one of the eighteen VaibhASika sub-schools (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/964  + (one of the eighteen VaibhASika sub-schools (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/963  + (one of the eighteen VaibhASika sub-schools (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/1917  + (one of the eighteen VaibhASika schools (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/107  + (one of the eighteen sub-schools of the VaibhAShikas; according to BhAvaviveka it is one of the seven SarvAstivadin schools; see Meditation on Emptiness, pp.339-340 (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/36  + (one of the five main divisions of study in … one of the five main divisions of study in Tibetan Ge-luk-ba monasteries; the others are: valid cognition (tshad ma, pramANa); perfection of wisdom (phar phyin, prajJA-pAramitA); the middle way school (dbu ma, mAdhyamaka); and the Compendium of Knowledge (chos mngon mdzod, abhidharma-koza)wledge (chos mngon mdzod, abhidharma-koza))
  • Steinert App Dictionaries/06-Hopkins-Comment/973  + (one of the four main Buddhist tenet systems, according to the Ge-luk-ba school)
  • Steinert App Dictionaries/06-Hopkins-Comment/1059  + (one of the six types of mental engagement (yid dpyod); for others see: [[yid dpyod]])
  • Steinert App Dictionaries/06-Hopkins-Comment/707  + (one of the three Sthavira schools among the eighteen VaibhASika schools, according to VinItadeva's rendition; see Meditation on Emptiness, p.717 (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/521  + (one of the three non-entitynesses related … one of the three non-entitynesses related to the three characters in the Mind-Only School; the others are non-entityness in terms of character (mtshan nyid ngo bo med pa; lakSaNa-niHsvabhAvatA) and non-entityness in terms of production (skye ba ngo bo nyid med pa; utpattiniHsvabhAvatA) (T) bo nyid med pa; utpattiniHsvabhAvatA) (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/984  + (one of the two divisions of negation (dgag … one of the two divisions of negation (dgag pa); the other is: affirming negative (ma yin dgag, paryudAsa-pratiSedha)Comment: The division of negatives, or negations, into affirming and non-affirming, or implicative and non-implicative, is traced to MimAMsA injunctions to refrain from activities that either imply another activity in its place or not. For example, the non-existence of the horns of a rabbit is expressed by the sentence, "The horns of a rabbit do not exist," and this does not suggest anything positive in place of the horns of a rabbit. Though it can suggest another non-affirming negative such as the non-existence of the beauty of the horns of a rabbit, it does not suggest any positive phenomenon in place of its object of negation. In the same way, an emptiness is a non-affirming negative such that the term expressing it does not suggest in place of the negation of its own object of negation another, positive phenomenon. See also "affirming negation" (ma yin dgag).e also "affirming negation" (ma yin dgag).)
  • Steinert App Dictionaries/06-Hopkins-Comment/414  + (one of the two main schools of MahAyAna Buddhism; the other is Mind-Only (sems tsam, citta-mAtra))
  • Steinert App Dictionaries/06-Hopkins-Comment/658  + (one of the two types of impellers (nye bar len pa) in the Mind-Only School (sems tsam, citta-mAtra); the other is impeller of predispositions (bag chags nye bar len))
  • Steinert App Dictionaries/06-Hopkins-Comment/1197  + (one of the unorthodox (nAstika) schools of Indian philosophy; they believed only in the present life and in the existence of material elements, and hence are sometimes referred to as Materialists)
  • Steinert App Dictionaries/06-Hopkins-Comment/1773  + (the two types of proponents of the Middle Way School (mAdhyamika)\nI added English to English (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/37  + (through the force of taming; Comment: Jik- … through the force of taming; Comment: Jik-may-dam-chö-gya-tso reports that D#ra-d#i Ge-s#hay Rin-chen-dön-drup (pra sti dge bshes rin chen don grub) interprets "through the force of taming" as "through the force of taming trainees having the lineage of the Middle Way School by means of the literal reading" (gdul bya dbu ma pa'i rigs can sgras zin des 'dul ba'i dbang gis). However, Jik-may-dam-chö-gya-tso points out that D#zong-ka-b#a himself in the section on the Consequence School of the Essence of Eloquence glosses "through the force of taming" with "through the force of trainees' thought" (gdul bya'i bsam pa'i dbang gis). It seems to me that both interpretations are suitable.me that both interpretations are suitable.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1848  + (two modes; the two systems; Comment: Gung- … two modes; the two systems; Comment: Gung-tang takes "two modes" (tshul gnyis) as referring to two different great ways of positing what requires interpretation and what is definitive — as found in two modes of the Middle Way School and the Mind-Only School for commenting on the final thought of the Perfection of Wisdom SUtras.hought of the Perfection of Wisdom SUtras.)
  • Steinert App Dictionaries/06-Hopkins-Comment/845  + (A#nandagarbha; Comment: Three Indian schol … A#nandagarbha; Comment: Three Indian scholars are renowned especially for their works on Yoga Tantra, whom New Translation Schools consider the "Three People Expert/Proficient in Yoga [Tantra]" (yoga la mi mkhas pa gsum): Buddhaguhya (sangs rgyas gsang ba; fl. mid eighth century), ShAkyamitra (shA kya bshes gnyen), and A#nandagarbha (kun dga' snying po; fl. late ninth or early tenth century). D#zong-ka-b#a relies on A#nandagarbha for Yoga Tantra but criticizes his interpretation of the GuhyasamAja Tantra. interpretation of the GuhyasamAja Tantra.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1505  + (Buddhaguhya; Comment: Three Indian scholar … Buddhaguhya; Comment: Three Indian scholars are renowned especially for their works on Yoga Tantra, whom New Translation Schools consider the "Three People Expert/Proficient in Yoga [Tantra]" (yoga la mi mkhas pa gsum): Buddhaguhya (sangs rgyas gsang ba; fl. mid eighth century), ShAkyamitra (shA kya bshes gnyen), and A#nandagarbha (kun dga' snying po; fl. late ninth or early tenth century). Buddhaguhya authored the Entry into the Meaning of the Tantra (rgyud kyi don la 'jug pa, tantrArthAvatara), as well as commentaries on Action and Performance Tantras. As an important figure in N#ying-ma MahAyoga lineages he taught Padmasambhava and Vimalamitra and authored texts.mbhava and Vimalamitra and authored texts.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1846  + (Comment: A Nihilist school of Indian philosophy, represented by JayarAzi BhaTTa, author of the Tattvopalava-siMha. Caru means "beautiful." See rgyang phan pa.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1852  + (Comment: A Nihilist school of Indian philosophy, represented by JayarAzi BhaTTa, author of the Tattvopalava-siMha. Caru means "beautiful." See rgyang phan pa.)
  • Steinert App Dictionaries/06-Hopkins-Comment/671  + (Comment: A non-Buddhist school renowned in … Comment: A non-Buddhist school renowned in Buddhist texts as the precursor of all Indian systems and so called due to the belief that liberation can be gained through thoroughly understanding the enumeration of twenty-five categories of objects of knowledge which principally involves distinguishing between mind and twentt-four categories of matter.mind and twentt-four categories of matter.)
  • 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/661  + (Comment: I use this translation-equivalent … Comment: I use this translation-equivalent because, although by extension the term means "refute" or "contradict," I often find Sanskrit and Tibetan philosophical terminology to be far richer in its literal meaning than in its rerendering into what some English-speaking scholars have identified as its philosophical meaning. Much of the psychological punch (pun intended) is lost in such translations.un intended) is lost in such translations.)
  • 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/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/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/1755  + (Comment: One of the eighteen VaibhASika Schools, according to some renditions; see Meditation on Emptiness, pp. 717-718.)
  • Steinert App Dictionaries/06-Hopkins-Comment/461  + (Comment: One of the eighteen so called HInayAna schools; thought to be an early precursor of MahAyAna.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1125  + (Comment: These are the so-called Proponent … Comment: These are the so-called Proponents of the Middle (dbu ma pa, mAdhyamika), but the Proponents of Mind-Only consider themselves to be the Proponents of the Middle since they propound a middle free from the two extremes, and thus this school is often referred to with a name acceptable to all schools, "Proponents of Non-Nature."o all schools, "Proponents of Non-Nature.")
  • Steinert App Dictionaries/06-Hopkins-Comment/1682  + (Comment: This is a school of True Aspectarians (rnam bden pa, satyAkAravAdin) within the Mind-Only School. check JYS for SUtra School)
  • Steinert App Dictionaries/06-Hopkins-Comment/1551  + (Comment: This is a school of True Aspectarians (rnam bden pa, satyAkAravAdin) within the Mind-Only School. check JYS for SUtra School)
  • Steinert App Dictionaries/06-Hopkins-Comment/753  + (Comment: This is a school of True Aspectarians (rnam bden pa, satyAkAravAdin) within the Mind-Only School. check JYS for SUtra School)
  • Steinert App Dictionaries/06-Hopkins-Comment/1571  + (Comment: This is an instance of a correctly assuming consciousness for which, although there is a reason, the reason has not be ascertained (rgyu mtshan yod kyang gtan la ma phebs pa'i yid dpyod).\nCheck English and comment (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/1566  + (Comment: This is instance of correct assumption lacking a reason (rgyu mtshan med pa'i yid dpyod).)
  • 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/1326  + (Comment: This is one of the three division … Comment: This is one of the three divisions of correct assumption (yid dpyod): correct assumption lacking a reason (rgyu mtshan med pa'i yid dpyod); correct assumption depending upon a counterfeit reason (rgyu mtshan ltar snang la brten pa'i yid dpyod); and correct assumption in which the reason is not ascertained (rgyu mtshan ma nges pa'i yid dpyod). There is also a division of correct assumptions into five: correct assumption whose reason is not established (rgyu mtshan ma grub pa'i yid dpyod); correct assumption contradictory with a reason (rgyu mtshan dang 'gal ba'i yid dpyod); correct assumption for which one has a reason but has not ascertained it (rgyu mtshan yod kyang gtan la ma phebs pa'i yid dpyod); correct assumption. For instances of each of the five, see the individual entries. do the fifth, check the order and the translationsifth, check the order and the translations)
  • Steinert App Dictionaries/06-Hopkins-Comment/536  + (Comment: This is the definition of thing ( … Comment: This is the definition of thing (dngos po). In the Great Exposition School even permanent phenomena have the capacity to perform a function, such as uncompounded space capacity to allow the placement or movement of objects. In the SUtra School and above, having the capacity to perform a function refers to the function of producing effects, and thus the reference is only to impermanent phenomena.eference is only to impermanent phenomena.)
  • Steinert App Dictionaries/06-Hopkins-Comment/619  + (Comment: This is the definition of (subtle) selflessness of persons (gang zag gi bdag med) in the non-Consequentialist schools.)
  • Steinert App Dictionaries/06-Hopkins-Comment/976  + (Comment: Title of a third-wheel sUtra considered to be definitive by the Mind-Only School.)
Retrieved from "https://rywiki.tsadra.org/index.php/Special:SearchByProperty/:english-2Dcomment/an-20adherent-20of-20the-20MImAMsa-20school,-20one-20of-20the-20six-20orthodox-20Hindu-20philosophical-20schools-20(darzana)-3B-20see-20also:-20dpyod-20pa-20can"