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A list of all pages that have property "english-comment" with value "philosophy tutor of the thirteenth Dalai Lama; his texts are currently used by Se-ra-jay college". Since there have been only a few results, also nearby values are displayed.

Showing below up to 26 results starting with #1.

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  • Steinert App Dictionaries/06-Hopkins-Comment/1179  + ((PH, from Olschak, Mystic Art of Ancient Tibet) 'White Lotus,' an epithet of the Dalai Lamas)
  • 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/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/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/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/822  + (Comment: A subject marker in logical texts … Comment: A subject marker in logical texts. The first example given above is the definition of ldog chos phung sum tsam po ba (isolate-phenomenon-of-the-third-type), illustrations of which are dgag pa (negative phenomenon), dngos po'i spyi (generality-of-functioning-thing), etc.yi (generality-of-functioning-thing), etc.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1107  + (Comment: He is a Kalkha Mongolian Ge-luk-b … Comment: He is a Kalkha Mongolian Ge-luk-b#a who studied at both Go-mang and L#o-s#el-l#ing; author of Explanation of the Meaning of the Conventional and the Ultimate in the Four Tenet Systems (grub mtha' bzhi'i lugs kyi kun rdzob dang don dam pa'i don rnam par bshad pa) (New Delhi: Lama Guru Deva, 1972) and so forth Delhi: Lama Guru Deva, 1972) and so forth)
  • Steinert App Dictionaries/06-Hopkins-Comment/542  + (Comment: In the PAli canon: ATThakavagga, the thirteenth sutta of the MahAviyuhasutta in the fourth section of the Sutta NipAta.)
  • Steinert App Dictionaries/06-Hopkins-Comment/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/774  + (Comment: Standard formula for introducing another party's opinion in debate texts.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1553  + (Comment: These are three texts on similar material.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1554  + (Comment: These are three texts on similar material.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1305  + (Comment: This sometimes refers to MahAyAna texts in general. Compare zab pa.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1311  + (Comment: This sometimes refers to MahAyAna texts in general. Compare zab pa.)
  • Steinert App Dictionaries/06-Hopkins-Comment/625  + (Comment: Used in logical texts to indicate a state of utter absurdity in which anything would be true.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1336  + (Commentary: In what sense this college is "lower" is doubtful.)
  • Steinert App Dictionaries/06-Hopkins-Comment/559  + (MImAMsa is one of the four orthodox (astika) schools of Indian philosophy)
  • Steinert App Dictionaries/06-Hopkins-Comment/560  + (MImAMsa is one of the four orthodox (astika) schools of Indian philosophy)
  • Steinert App Dictionaries/06-Hopkins-Comment/1476  + (This phrase is used as a shorthand form in debate texts, where the defender accepts a consequence which, if the reasoning is pursued backward, would lead to his acceptance of the first consequence of the debate)
  • Steinert App Dictionaries/06-Hopkins-Comment/734  + (a hundred texts; Comment: DharmakIrti's work is said to contain "a hundred texts," in the sense that it is open to many interpretations.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1348  + (abodes of knowledge refers to the five branches of traditional Buddhist learning: philosophy, logic, grammar, medicine, and arts and crafts)
  • Steinert App Dictionaries/06-Hopkins-Comment/637  + (add "STTS" to abbreviations of texts at beginningSW added this entry; needs Tib sort code)
  • Steinert App Dictionaries/06-Hopkins-Comment/587  + (get ex from Ship on length of YT texts SW added entry. Sanskrit is from Das (p.630), for which there is no abbreviation)
  • 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/1198  +
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