Property:english-comment
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This is a property of type Text.
S
compare: [[rtsol ba]], exertion; [[brtson 'grus]], effort +
(PH) added meanings "unrelated; meaningless" based on example +
Comment: a big black bird that sweeps down on rabbits or small sheep and carries them away +
definition of uncaused phenomenon ('dus ma byas pa'i chos) +
name for the eighth of the ten Bodhisattva grounds (sa, bhUmi); for others see: byang sems 'phags pa'i sa. Acala is a wrathful deity closely associated with Performance Tantra and the VairocanAbhisambodhi Tantra. +
one of the six divisions of ordinary beings (so so'i skye bo, pRthagjana); for others see: see [[dmyal ba'i rten can gyi so so'i skye bo]] +
see: [[mig gi dbang po]] +
one of the five divisions of sense consciousness (dbang shes); the others are: ear consciousness (rna shes); nose consciousness (sna shes); tongue consciousness (lce shes); body consciousness (lus shes) +
one of the five divisions of internal matter (nang gi bem po); the others are: ear sense power (rna ba'i dbang po); nose sense power (sna'i dbang po); tongue sense power (lce'i dbang po); body sense power (lus kyi dbang po) +
Check divisions (T) +
see: mig shes\nNot sure what divisions mean?? (T) +
definition of form-source (gzugs kyi skye mched, rUpAyatana) +
Comment: Jam-y#ang-shay-b#a holds that "name" (ming) in this the Mind-Only context means a term expressing that object (rang zhes rjod pa'i sgra), and although "terminology" (brda') usually has the same meaning as "name," in order to avoid redundancy he takes it to mean a conceptual consciousness apprehending that object (rang 'dzin rtog pa). (This explanation of "terminology" is well-founded in the tradition since a common dictum is that names and conceptual consciousnesses engage their objects similarly.) (PH) verify change in note +
Comment: someone who has cognized emptiness directly and thus has risen above the state of a common being. +
the fourth of the twelve links of dependent arising +
the fourth of the twelve links of dependent arising +
Comment: This word often means "abbot," but it also refers to someone versed in a topic. +
Comment: smra mkhas = vAk-karaNa(MSA). +
Comment: In the Tibetan medical system, one of the three primary elements promoting health, when balanced, and disease, when imbalanced--the other two being wind (rlung) and phlegm (bad kan). The three are called the three problematics (nyes pa, doza), often mistranslated as "humours," which are necessarily fluids whereas wind is not a fluid. +
bile; Comment: One of the three problematics (nyes pa; doza), often translated as "humours," but the "humours" are fluids as in the four elemental fluids of the body--blood, phlegm, black bile, and yellow bile. In Buddhist medicine the three problematics, which, when in balance, promote health and, when imbalanced, promote disease, are wind (rlung), bile (mkhris pa), and phlegm (pad kan). +
wisdom; Comment: Equivalents taken from Grounds and Paths (sa lam) are path of liberation (that lam), exalted wisdom (ye shes), clear realizer (mngon rtogs), mother (yum), vehicle (theg pa). +
Comment: dpe mkhyud means to hold onto books and thus an unwillingness to lend books; this is how it comes to mean miserliness with respect to the doctrine. +
Comment: Name of the worst hell. +
get: dbang thang, mnga' thang, lung rta, la g.yog, etc.; add to other entries SW added this record +
These are: correct views, realization, speech, aims of actions, livelihood, effort, mindfulness, and meditative stabilization; they are attained with the path of meditation +
Comment: The term mngon mtho (abhyudaya) refers to elevated (ud) states, i.e., the happinesses, of humans and gods relative to animals, hungry ghosts, and hell-beings within the five types of lives in cyclic existence. +
mngon spyod seems to be tantric activities of the slaying/liberation type which came under attack in Tibet periodically; can we indicate this somehow? Tshig mdzod 690.1 fierce activities—activities which slay/ liberate enemies, spirits, and obstructors through the power of mantra drag po'i las te sngags mthus dgra bo dang gdon bgegs rnams bsgral ba'i las (SW) +
one of the seven types of knowledge and awareness (blo rig); for others, see blo rig +
Comment: This is one of seven prides which NAgArjuna mentions in his Precious Garland, stanzas 407-412: pride of selfhood (bdag nyid nga rgyal), exceeding pride (lhag pa'i nga rgyal), pride beyond pride (nga rgyal las kyang nga rgyal), pride of thinking I (nga'o snyam pa'i nga rgyal), pride of conceit (mngon pa'i nga rgyal), erroneous pride (log pa'i nga rgyal), pride of inferiority (dman pa'i nga rgyal). +
clear realization; Comment: See mngon par rtogs pa'i rgyan. In the context of AsaGga's Compendium of Ascertainments (Tokyo sde dge, sems tsam, vol. 8 (zhi), 279b.1), Jik-may-dam-chö-gya-tso (Port of Entry, 410.3) identifies these as the six — contemplation, faith, ethics, true knowledge of clear realization, true knowledge arisen from the finality of clear realization, and final clear realization — and thus as the path. +
Check entry? (T) +
abhyudaya; Comment: The term mngon par mtho ba (abhyudaya) refers to elevated (ud) states, i.e., the happinesses, of humans and gods relative to animals, hungry ghosts, and hell-beings within the five types of lives in cyclic existence. +
Comment: The word bsnyen pa is taken as meaning nye ba, coming close or approaching (the state of a deity). +
abhilApavAsanA; predispositions of verbalization; Comment: There are four types of predispositions in Ge-luk-b#a explanations of Mind-Only (sems tsam): predispositions of [perceptions of] similar type (rigs mthun gyi bag chags); abhilApavAsanA (mngon brjod kyi bag chags, abhilApavAsanA); predispositions of the view of self (bdag lta'i bag chags, AtmadRøtivAsanA); predispositions of the branches of cyclic existence (srid pa'i yan lag gi bag chags, bhavAGgavAsanA. +
Check entry (T) SW changed "mdzed" to "mdzad". +
p.n. of the great MAdyamaka philosopher +
SW added this entry. +
Comment: An illustration is a sense direct perception apprehending the color of a mirage which directly generates a superimposition apprehending the mirage as water (smig rgyu la chur 'dzin pa'i sgro 'dogs dngos su skyed par byed pa'i smig rgyu'i kha dog'dzin pa'i dbang mngon). +
definition of one substantial entity (rdzas gcig) +
one of the two types of conceptual subsequent cognizer (rtog pa bcad shes), the other being non-conceptual; see rtog pa bcad shes\nCheck English (T) +
one of the three types [according to one division] of direct perceiver arisen from another (gzhan las nges kyi tshad ma) +
(PH) The entry in (GD:482) is actually mistaken. The passage says "...rtogs pa can" but should read "...rtogs med" +
Comment: This is one of the two types of conceptual subsequent cognition (rtog pa bcad shes): conceptual subsequent cognition induced by direct perception (mngon sum gis drangs pa'i rtog pa bcad shes), an illustration of which is fix; and conceptual subsequent cognition induced by inference, an illustration of which is the second moment of an inference realizing that sound is impermanent (sgra mi rtag rtogs kyi rjes dpag skad cig gnyis pa). +
direct subsequent cognizer; one of the two types of subsequent cognizer (bcad shes), the other being conceptual direct subsequent cognizer (rtog pa bcad shes) +
For synonyms and examples see: [[dngos po]] +
one of the two types of direct perceiver (tshad ma), the other being inferential direct perceiver (rjes su dpag pa'i tshad ma) +
Comment: a little bigger than a dog, has very bright fur, and moves in packs with the animals jumping back and forth over each other +
Comment: definition of manifest phenomenon (mngon gyur) in Established Base (gzhi grub)\nCheck English (T) Is object of cognition the English of "rtogs par bya ba"? (SW) +
Comment: An instance of this is a conceptual consciousness wishing for a future object at the present time (de ring gi dus su ma 'ongs pa'i don mngon par 'dod pa'i rtog pa). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). +
Comment: This comes from systems that hold that even during direction perception of emptiness the phenomena qualified by emptiness still appear. +
Comment: This comes from systems that hold that the objects qualified by emptiness do not appear during meditative equipoise. (PH) I added the English contextually from the previous entry. +
Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5. +
See: [[nyan thos kyi sgom lam bar chad med lam]] +
a type of dumplings with meat inside\nIs this spelt "mog mog" ? (T) +
(PH) Clark's _The Quintessence Tantras_ (p.194) identifies mon sne as "the dark read 'New Year' flower (mon chenopodium)" Add? *Note: lo gsar me tog added with same content. +
see: [[mos pa]] +
one of the five determining mental factors (yul nges lnga, paJca viSaya-pratiniyama); for others see: [[yul nges]] +
one of the two types of fruitional cause (rnam smin kyi rgyu); the other is completing karma (rdzogs byed kyi las) +
see: [[mos spyod pa'i sa]] +
see: [[mos spyod pa'i sa]] +
third of the preparations (nyer bsdogs) for the first concentration (bsam gtan), the "not unable" (mi lcogs med) +
third of the preparations (nyer bsdogs) for the first concentration (bsam gtan), the "not unable" (mi lcogs med) +
Comment: This is the definition of the path of a Bodhisattva who is an ordinary being (byang sems so skye'i lam). +
includes the first two paths, the path of accumulation (tshogs lam, saMbhAra-mArga) and the path of preparation (sbyor lam, prayoga-mArga) +
see: [[mos spyod pa'i sa]] +
see: [[mos spyod pa'i sa]] +
What about "mtha' dpyod"—is it a synonym? is this entry a mistake, or should there be a separate entry? +
one of the six types of mental engagement (yid dpyod); for others see: [[yid dpyod]] +
Should "emission" (ex.4) be included in English? (T) +
SW added Eng "complete" +
SW added Eng "complete" +
Comment: A syncretic system propounded by Dol-b#o-b#a S#hay-rap-gyel-tsen. Synonyms include Ultimate Mind-Only (don dam pa'i sems tsam), Great Middle Way (dbu ma chen po), and Supramundane Mind-Only ('jig rten las 'das pa'i sems tsam). +
Comment: location where Atisha wrote the Lamp for the Path to Enlightenment in 1042-1043. +
Example originally said ... mthong por ... (T) +
path of seeing; Comment: This is one of the five paths (lam): path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam). +
See: [[mthong lam]] +
example of subsequent cognizer of a yogic direct perceiver (rnal 'byor mngon sum bcad shes) +
N.B.: mthong ma = mthong ba (T) entry said mthong ma (= ba) +
Comment: Same as (las kyi mtha' ma lnga). (PH) I added the Tibetan from Gön-chok-jik-may-w#ang-b#o +
one of the eighteen sub-schools of the VaibhAShikas; according to BhAvaviveka it is one of the seven SarvAstivadin schools; see Meditation on Emptiness, pp.339-340 (T) +
see: [[mtshan ma]] +
(PH) too many synonymsComment: A "definition" in this the Mind-Only system is not a verbal description; it is the actual object, viewed in one way as being the meaning (don, artha) whereas the definiendum is the name (ming, nAma). In another way, the definition is viewed as a "defining property" that characterizes an object. (PH) added M-O to note. Check. Exclusive view of M-O? +
Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention." As Bel-den-chö-jay says:\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya) +
second of the seven preparations (nyer bsdogs bdun) for the first concentration, the "not unable" (mi lcogs med); for others see: [[nyer bsdogs]] +
second of the seven preparations (nyer bsdogs bdun) for the first concentration, the "not unable" (mi lcogs med); for others see: [[nyer bsdogs]] +
character-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). +
Comment: This is one of the three non-natures: 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). +
Comment: See mtshan nyid ngo bo nyid med pa. +
one of the two types of imputations; according to BJ; the other is: enumerated imputations (rnam grangs pa'i kun brtags) +
major and minor marks; SW changed the Eng. from "major and minor marks" +
See: phrad\nEnglish for ex 2 ? Thumi, p.166, has phrad as an alternate for the future (T) +
major and minor marks; SW changed the Eng. from "major and minor marks" +
sign deity; Comment: This is the sixth 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). +
Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because in it the signs of the proliferations of duality are ceased. +
get ex. Ship 64a.4 SW added this record (Tshig 2310.1) +
Comment: See also mtshungs ldan gyi rgyu. +
associational cause; Comment: There are six types of causes: fruitional cause (rnam smin gyi rgyu), co-arisen cause (lhan cig byung ba'i rgyu), creative cause (byed rgyu), cause of similar lot (skal mnyam gyi rgyu), omnipresent cause (kun 'gro'i rgyu), and associational cause (mtshungs ldan gyi rgyu). There are five types of association: (1) object of observation (dmigs pa); (2) aspect (rnam pa); (3) basis (rten); (4) time (dus); (5) substantial entity (rdzas). +
tamas; Comment: In SAmkhya this is one of the three material qualities (yon tan gsum, triguNa): lightness (snying stobs, sattva), 2) motility (rdul, rajas), 3) darkness (mun pa, tamas). Dzong-ka-ba's Great Exposition of Secret Mantra a passage cites a passage calling the three subtler consciousnesses preceding the mind of clear light according to the GuhyasamAja system sattva, rajas, and tamas. +
see: [[mya ngan las 'das pa]] +
one of the four seals (phyag rgya bzhi); for others see: [[phyag rgya]] +