Property:english-comment
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S
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of consciousness, increasingly less dualistic perception; it is clear that in the third group the mind is strongly withdrawn.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. +
Entry originally said: yang lag (T) +
Comment: The three are (1) its entity is not produced by causes and conditions (ngo bo rgyu rkyen gyis ma bskyed pa); (2) the means of positing it does not rely upon another; (3) its state does not change into something else. +
one of the three types of knowledge and awareness (blo rig) according to the threefold division +
a criterion for self-sufficiency +
(PH) example too long +
(PH) examples are too long +
definition of collection generality (tshogs spyi) SW: is "aggregation" better than "conglomeration" in the Eng.? +
one of the two kinds of non-affirming negatives; see: med dgag; an illustration is: non-existence of pot (bum pa med pa) +
one of the two kinds of non-affirming negatives; see: med dgag; an illustration is: the selflessness of persons (gang zag gi bdag med) +
compare: [[sangs rgyas pa]], become Buddhified +
see: [[gnas ngan len gyi 'ching ba]] +
definition of generality (spyi) +
Comment: Magee found no instance of svarUpam being translated into Tibetan as rang gi gzugs. +
definition of phenonenon (chos) +
Comment: There are multiple uses of such terms. For instance, consciousness (shes pa) is a specifically characterized phenonenon (rang mtshan); that which is luminous and knowing (gsal zhing rig pa) is its specific character (rang gi mtshan nyid); impermance (mi rtag) is a general character (spyi'i mtshan nyid) of consciousness shared with other products. An instance of a generally characterized phenomenon (spyi mtshan) is uncompounded space. Ge-luk-b#a scholars also identify "own-character" as referring either to objects' establishment by way of their own character (rang gi mtshan nyid kyis grub pa) or to establishment by way of their own character as the referents of conceptual consciousnesses (rang 'dzin rtog pa'i zhen gzhir rang gi mtshan nyid kyis grub pa) or both. +
one of the eight objects of negation in the PrAsaGgika system; for others see: [[dgag bya]] (PH) Jeffrey, I added the english for example 2. Check +
one of the eight objects of negation in the PrAsaGgika system; for others see: [[dgag bya]] +
object of negation in the SvAtantrika system; Comment: The subtle object of negation in the SvAtantrika system is establishment from the side of [an object's] own uncommon mode of subsistence without being posited by the power of appearing to a non-defective awareness (blo gnod med la snang ba'i dbang gis bzhag pa ma yin par yul rang gi thun mong ma yin pa'i sdod lugs kyi ngos nas grub pa). +
Comment: In a non-Ge-luk context this could refer to one's own syllogism. +