Self-existing Awareness: Difference between revisions
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[[rang byung rig pa]] - [[self-existing awareness]] [RY] | [[rang byung rig pa]] - [[self-existing awareness]] [RY] | ||
one's own insight - [[rang rig]]; 1) | one's own insight - [[rang rig]]; 1) self-awareness; aware of oneself; 2) self consciousness (according to [[Chittamatra]]), [svasamvedana]; self-cognizing (intrinsic) awareness; [lit.] your mind, inherent cognizance. [one's] self-cognizance. 1) self-known, self-aware, natural awareness, intrinsic awareness, apperception. 2) abr. of {[[rang byung rig pa]]} self-existing insight. 3) self knower, proprioceptive, self-consciousness [apperceptive], self-knower, one's mind, one's own insight, insight, my own mind. 4) the absolute truth in Y. comp. {[[rang gi rig pa]]}; [[self-existing awareness]] [RY] | ||
[[rang rig chos sku]] - the [[dharmakaya of self-existing awareness]] [RY] | [[rang rig chos sku]] - the [[dharmakaya of self-existing awareness]] [RY] | ||
Latest revision as of 14:14, 4 February 2006
rang byung rig pa - self-existing awareness [RY]
one's own insight - rang rig; 1) self-awareness; aware of oneself; 2) self consciousness (according to Chittamatra), [svasamvedana]; self-cognizing (intrinsic) awareness; [lit.] your mind, inherent cognizance. [one's] self-cognizance. 1) self-known, self-aware, natural awareness, intrinsic awareness, apperception. 2) abr. of {rang byung rig pa} self-existing insight. 3) self knower, proprioceptive, self-consciousness [apperceptive], self-knower, one's mind, one's own insight, insight, my own mind. 4) the absolute truth in Y. comp. {rang gi rig pa}; self-existing awareness [RY]
rang rig chos sku - the dharmakaya of self-existing awareness [RY]
srid pa'i rim pa gsum - three stages of existence. The objects to be purified in the development stage are defined as the 'three stages of existence' with five aspects of involvement through the way they ripen. That is to say: Since all things, inside or outside, that have substantial existence, are self-existing awareness and emptiness, therefore, the existence of dying, as the first stage, is ultimate truth; the existence of taking rebirth, as the next stage, is conventional truth; and the existence of rebirth, as the last stage, involving childhood, youth and maturity, is the nondual two truths. "The branches of involvement are defined as five." These are: the dying state of existence as the ultimate truth, the intermediate state of existence as the relative truth, and the reborn state of existence, which has three progressive stages. These three are the stage from taking birth to childhood, the stage of youth and prime of life, and the stage from adulthood to old age. In this way there are five stages. [RY]
a nu'i dkyil 'khor gsum - three mandalas of Anu Yoga. For the three mandalas of Anu [Yoga], the view is to establish distinctly that all ground phenomena are three mandalas:
- 1) the unconstructed basis space of nonarising is the pure expansive sky of the consort Samantabhadri, also called 'the primordial mandala of isness.'
- 2) This doesn't obstruct the subject, the great bliss that is luminously present as self-existing awareness, which is wisdom Samantabhadra, also called 'the natural mandala of spontaneous presence.'
- 3) This basic space and wisdom as nondual is the Child of Great Bliss, also called 'the fundamental mandala of awakened mind.' [RY]