Property:english-comment
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S
niHsvabhAva; Comment: Another possible translation equivalent for "non-nature" (ngo bo nyid med pa; niHsvabhAva) is "non-entityness." Despite being admittedly awkward, it closely reflects in both its etymology and its meaning the Sanskrit term niHsvabhAva which is derived from the verbal root bhU "to be." For, "entity" is derived in its basic form (es) from the Latin esse "to be" and is derived in its suffixed form from the Sanskrit as which, like bhU, means "being." In addition, "entity" means "something that exists as a particular and discrete unit" or "the fact of existence; being." Thus, "non-entityness" would be a suitable translation for the negative term niHsvabhAva, if it were not so awkward; other possible translations are "non-thingness," "non-natureness," and "unreality." Since all of these choices are awkward and since trisvabhAva is translated as "three natures," I have chosen "non-nature" for niHsvabhAva; it has the additional virtue of reflecting the play between svabhAva and niHsvabhAva — (three) natures and (three) non-natures. +
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." +
Comment: The three non-natures are character-non-nature (mtshan nyid ngo bo nyid med pa, utpattiniHsvabhAvatA); production-non-nature (skye ba ngo bo nyid med pa, utpattiniHsvabhAvatA); ultimate-non-nature (don dam pa ngo bo nyid med pa, paramArthaniHsvabhAvatA). +
emptiness of factors imputed in the manner of entity and attribute; Comment: This is one of two subtle emptinesses are set forth in Mind-Only literature. "The emptiness of factors imputed in the manner of entity and attribute" is described as an object's absence of being established by way of its own character as a referent of a term verbalizing it or of a conceptual consciousness apprehending it (rang zhes rjod pa'i sgra jug pa'i jug gzhir rang gi mtshan nyid kyis ma grub pa; rang 'dzin rtog pa'i zhen gzhir rang gi mtshan nyid kyis ma grub pa). These refer to, for instance, a table's not being established by way of its own mode of subsistence (rang gi gnas tshod kyi dbang gis ma grub pa) as the basis or referent (1) of the spoken terminology "table" and (2) of thoughts of table. Although a table is indeed the referent of the thought, "This is a table," or of the spoken word, "This is a table," it is not so established by way of its own character or by way of its own mode of subsistence. The absence of this status is called the "emptiness of a factor imputed in the manner of an entity." Similarly, although the table is indeed the referent of the thought, "This table is beautiful," or of the spoken word, "This table is beautiful," it is not so established by way of its own character or by way of its own mode of subsistence. The absence of this status is called the "the emptiness of a factor imputed in the manner of an attribute." Since factors imputed in the manner of entity and attribute do indeed exist, it is their being established by way of their own character that is refuted. The general term "empty of imputed factors" (kun btags kyis stong pa, parikalpitazUnya) without the qualification "in the manner of entity and attribute" can be used more widely to include the emptiness of any type of fictional imputation, including that of externality. See also "emptiness of external objects" (phyi rol don gyis stong pa). +
Indian female tantric siddhA, "sister" of Naropa who married him, helped him to renounce the world and herself became a tenth ground bodhisattva and is now a Buddha; founded and now protects the Shang-b#a (zhang pa) lineage of G#a-gyü-b#a (bka' brgyud pa); taught Kyung-b#o-nen-jor (khyung po rnal 'byor) as a sky-goer (mkha' 'gro ma, dAkiNI) at a cemetery at SoSa; gave him six yogas, which served as the foundation of the school +
get tenses. SW added this entry; (PH): (Thumi) (nod, nod, nos, nos) to receive; to obtain; to obtain or accept religious obligations +
See record 642, re: tenses (T) SW added Engl. "elaborate"; should the Tib Ex. be "rab phye" for "rab byed"? +
Comment: In Buddhist cosmology there are four large continents, each of which has two smaller continents (gling phran brgyad) next to it: In the center, is the monarch of mountains, ri rab (meru). The four continents and eight smaller continents are (1) shar lus 'phags po (videha), the eastern continent "land of [those with] superior/large bodies" with lus (deha) and lus 'phags (videha); (2) lho 'dzam bu gling (jambudvIpa), the southern continent "Jambu-tree land" with rnga yab (cAmara) and rnga yab gzhan (aparacAmara); (3) nub ba blang spyod (godanIya) the western continent "land of using cattle" with g.yo ldan (sAthA) and lam mchog 'gro (uttaramantriNa); (4) byang sgra mi snyan (kuru), the northern continent "land of unpleasant sound" with sgra mi snyan (kurava) and sgra mi snyan kyi zla (kaurava). Surrounding all of these is an outer rim of iron mountains. +
Check example; it had na ldan ba'i tsul du?? (T) +
Needs entry number +
SW added this entry. (PH) author? Nya Lo-tsa-wa? +
check tenses (T) +
Check entry, why the first one without sgra? (T) +
or for tenses: "nyams su len pa"? +
The only verb that has this form is langs / lang / lang / longs (to get up); Thumi, p.244 (T) +
Check note in English with Sa-lam text. Isn't this word used with regard to how dreams function on the Bodhisattva grounds (check towards end of text) (T) +
Check entry. I don't understand what the dash means here. (T) +
bases of magical emanations; These are: (1) aspiration to the bases of magical emanations (chanda-Rddhi-pAda); (2) effort toward the bases of magical emanations (vIrya-Rddhi-pAda); (3) mental attention on the bases of magical emanations (citta-Rddhi-pAda, involving fixing one's mind in the position reached); and (4) analysis of the bases of magical emanations (mImaMsA-Rddhi-pAda); they are attained on the great path of accumulation +
add VS=Vajrazekhara P113/ T get Peking vol. 5 to list of works cited/ from which examples are drawn +
See comment under nyams longs (T) +