Property:english-comment
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This is a property of type Text.
S
Comment: This is the definition of non-conceptual consciousness (rtog med kyi shes pa). +
sound deity; Comment: This is the second of six stages in deity yoga meditation in the Concentration Concentration Tantra (bsam gtan phyi ma, dhyAnottara), an Action Tantra: ultimate deity or emptiness deity or suchness deity (don dam pa'i lha, stong pa nyid kyi lha, de kho na nyid kyi lha); sound deity (sgra'i lha); letter deity (yi ge'i lha); form deity (gzugs kyi lha); seal deity (phyag rgya'i lha); sign deity (mtshan ma'i lha). +
sound sense-sphere; Comment: This is one of the five divisions of external form (phyi'i gzugs): form sense-sphere (gzugs kyi skye mched); (2) sound sense-sphere (sgra'i skye mched); (3) odor sense-sphere (dri'i skye mched); (4) taste sense-sphere (ro'i skye mched); (5) tangible object sense-sphere (reg bya'i skye mched). +
get this from Anne's work and make entries. (GD:119) One of DharmakIrti's four criterion for specifically characterized phenomena the others are: (1) having the power to produce effects (don byed nus pa), (2) being specific (mi 'dra ba), (4) apprehensible without reliance on other factors (rgyu mtshan ?????????) +
Comment: Not an actual division. +
Comment: See bcom ldan 'das. +
those whose obstruction is internal; Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa). +
Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa). +
those whose obstruction is external; Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa). +
Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa). +
those whose obstructions are both external and internal; Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa). +
Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa). +
Comment: This is the definition of MahAyAna path of no more learning (theg chen gyi mi slob lam). +
Comment: For a definition, see sgro 'dogs. +
Comment: This is the transitive form; grol is intransitive form. +
Comment: For a definition of person who is a collective/complete/holistic engager, see sgrub 'jug gi blo. +
Comment: This term is translated in accordance with the etymology favored in Tibet, where it is recognized that bhagavan also can be etymologized as "one who possesses the six goodnesses" (legs pa drug dang ldan pa), which seems to fit the more widely used translation as "Blessed One." +
Comment: This is one of the two types of sgrub 'jug according to Jay-d#zün-b#a, the other being non-conceptual prime/valid cognition (rtog med kyi tshad ma). +
Comment: This is one of the three meanings of ultimate (don dam, paramArtha) according to Matireya's Differentiation of the Middle and Extremes (III.11ab): object-ultimate (don don dam, i.e., thusness); attainment-ultimate (thob pa don dam, i.e., nirvANa); and practice-ultimate (sgrub pa don dam, true paths). BJ calls them terminological divisions, not actual divisions. +