Property:english-comment
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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]] +
see: [[mya ngan las 'das pa]] +
Thumi, p.166, has the above tenses listed as meaning: "to part; to separate; to keep or put apart" (T) +
Thumi, p.192, has myang for past, but it is probably a typo (T) +
Comment: This is one of the two types of causally concordant effect (rgyu mthun kyi 'bras bu): functionally causally concordant effect (byed pa rgyu mthun gyi 'bras bu) and experientially causually concordant effect (myong ba rgyu mthun gyi 'bras bu). +
ck entry & Sanskrit +
ck entry & Sanskrit +
(PH) Wilson (p.671) gives "na re" as a syntactic particle that "marks a subject which is the source of an opinion or a statement" +
nam is also used as a question particle; see example 3 +
GaruDa; the GaruDa is a golden winged bird who is the vehicle of ViSNu and the lord of the winged race +
Check entry (+de dang) ?? (T) +
internal form; Comment: This is one of the two divisions of form (gzugs, rUpa): internal form (nang gi gzugs) and external form (phyi'i gzugs). +
Comment: This is one of the two divisions of matter (bem po, kanthA); the other is external matter (phyi'i bem po). +
See " 'bre pa " +
Check tenses. Thumi, p.168, has: 'phro / 'phro ('phros) / phro / phros (T) +
Comment: Same as (rang 'byor lnga). (PH) I added the Tibetan from Gön-chok-jik-may-w#ang-b#o +
Is nang nub supposed to be repeated in Entry?? (T) +
Comment: a big black bird that sweeps down on rabbits or small sheep and carries them away +
mAna; Comment: This is one of the six root afflictions (rtsa nyon, mUlakleza): desire ('dod chogs, rAga); (2) anger (khong khro, pratigha); (3) pride (nga rgyal, mAna); (4) ignorance (ma rig pa, avidyA); (5) doubt (the tshom, vicikitsA); (6) afflicted view (lta ba nyon mongs can, kliSTa-dRSTi). NAgArjuna mentions seven prides 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). +
pride beyond pride; 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). +
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). +
Comment: This is the second of the six stages of the completion stage in the GuhyasamAja system of Highest Yoga Tanta: physical isolation (lus dben), verbal isolation (ngag dben), mental isolation (sems dben), illusory body (sgyus lus), clear light ('od gsal), union (zung 'jug). +
Comment: He is a Kalkha Mongolian Ge-luk-b#a who studied at both Go-mang and L#o-s#el-l#ing; author of Explanation of the Meaning of the Conventional and the Ultimate in the Four Tenet Systems (grub mtha' bzhi'i lugs kyi kun rdzob dang don dam pa'i don rnam par bshad pa) (New Delhi: Lama Guru Deva, 1972) and so forth +
Comment: The three are hell-being (dmyal ba), hungry ghost (yi dwags), and animal (dud 'gro). +
Comment: Compare drang don. +
English and Others' entries were separated by a period by the latter had no source identification? See previous record about tenses (T) +
Comment: This type of etymology is usually done by creatively adding (bsnan), changing (phyis), and/or deleting (phyis) letters, whereas such is usually not done in a stricter etymology (sgra bshad). +
Comment: This is equivalent to path of preparation (sbyor lam, prayogamArga). +
Comment: Compare drang don. +
Comment: This type of etymology is usually done by creatively adding (bsnan), changing (phyis), and/or deleting (phyis) letters, whereas such is usually not done in a stricter etymology (sgra bshad). +
Comment: See ngo tsha shes pa. +
ngo tsha; Comment: See ngo tsha shes pa. +
hrI; shame; Comment: This is one of the eleven virtuous mental factors (sems byung dge ba, kuzalacaitta): (1) faith (dad pa, zraddhA); (2) hrI (ngo tsha shes pa, hrI); (3) embarrassment (khrel yod pa, apatrApya); (4) non-attachment (ma chags pa, alobha); (5) non-hatred (zhe sdang med pa, adveSa); (6) non-ignorance (gti mug med pa, amoha); (7) effort (brtson 'grus, vIrya); (8) pliancy (shin tu sbyangs pa, prasrabdhi); (9) conscientiousness (bag yod pa, apramAda); (10) equanimity (btang snyoms, upekSA); (11) non-harmfulness (rnam par mi 'tshe ba, avihiMsA). Embarassment (khrel yod pa) is an avoidance of faults from the viewpoint of another's disapproval and thus involves a concern for others' opinions, whereas ngo tsha (hrI) is an avoidance of faults from the viewpoint of one's own disapproval (i.e., self-image) or of religious prohibition. +
AhrIkya; non-shame; Comment: This is one of the twenty secondary afflictions (nye nyon nyi shu, upakleza): (1) belligerence (khro ba, krodha); (2) resentment ('khon 'dzin, upanAha); (3) concealment ('chab pa, mrakSa); (4) spite ('tshig pa, pradAsa); (5) jealousy (IrSyA); (6) miserliness (mAtsarya); (7) deceit (sgyu, mAyA); (8) dissimulation (g.yo, zAThya); (9) haughtiness (rgyags pa, mada); (10) harmfulness (rnam par 'tshe ba, vihiMsA); (11) AhrIkya (ngo tsha med pa, AhrIkya); (12) non-embarrassment (khrel med, anapatrApya); (13) lethargy (rmugs pa, styAna); (14) excitement (rgod pa, auddhatya); (15) non-faith (ma dad pa, Azraddhya); (16) laziness (le lo, kausIdya); (17) non-conscientiousness (bag med pa, pramAda); (18) forgetfulness (brjed nges pa, muSita-smRtitA); (19) non-introspection (shes bzhin ma yin pa, asaMprajanya); (20) distraction (rnam par g/yeng pa, vikSepya). +
Comment: See ngo bo gcig pa. +
same entity; Comment: This is one of the three types of sameness (gcig pa): same entity (ngo bo gcig pa); same self-isolate (rang ldog gcig pa); same type (rigs gcig pa). +
Thumi, p.168, has: 'phrod / 'phrod / phrod / phrod as meaning "to receive; to be recognized; to be fit or suitable ..." (T) +
Comment: This is one of the three attributes of inherent nature (rang bzhin khyad par gsum): (1) its entity is not produced by causes and conditions (ngo bo rgyu rkyen gyis ma bskyed pa); (2) it does not rely upon another means of positing it ('jog byed gzhan la ma ltos pa); (3) its state does not change into something else (gnas skabs gzhan du mi 'gyur ba). +
Comment: An instance is "This is a contaminated form" ('di ni zag bcas kyi gzugs so); see MO, 105. +
Comment: An instance is "This is a form" ('di ni gzugs so); see MO, 105. +
three natures; Comment: The three natures are imputational natures (kun btags, parikalpita), other-powered natures (gzhan dbang, paratantra), and thoroughly established natures (yongs grub, pariniSpanna). +
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) +
Check synonyms! (T) +
Comment: This is one of the five paths of Hearers: 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). +
Comment: This is the definition of a Hearer's exalted wisdom of subsequent attainment (nyan thos kyi mthong lam rjes thob ye shes). +
Comment: This is one of the five paths of Hearers: 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). +
definition of Hearer path of no more learning (nyan thos kyi mi slob lam) +
Check synonyms (T) +
definition of Hearer's path of accumulation\nCheck synonyms! (T) +
Comment: This is one of the five paths of Hearers: 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). +
English is from Thumi, p.162 (T) +
Check synonyms! (T) +
one of the three types of exalted wisdom of meditative equipoise of a Hearer's path of seeing; see nyan thos kyi mthong lam mnyam bzhag ye shes for others +
one of the three types of Hearer path of meditation; see nyan thos kyi mthong lam for others +
one of the three types of Hearer path of meditation; see nyan thos kyi mthong lam for others +
Comment: Jik-may-dam-chö-gya-tso explains that "vehicle" here means the scriptural collections of the Hearers, these being the Hearer vehicle as verbalizing words (rjod byed tshig gi theg pa). +
definition of Hearer path of meditation (nyan thos kyi sgom lam)\nCheck synonyms! (T) +
Comment: This is one of the five paths of Hearers: 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). +
one of the three types of exalted wisdom of meditative equipoise of a Hearer path of meditation; see nyan thos kyi sgom lam mnyam bzhag ye shes for others +
one of the three types of yogic direct perceiver; the others are: Solitary Realizer's yogic direct perceiver (rang rgyal gyi rnal 'byor mngon sum) and MahAyAna yogic direct perceiver (theg chen gyi rnal 'byor mngon sum) +
secondary afflictions; Comment: Secondary afflictions are one of six main groupings of mental factors (sems byung, caitta): (1) five omnipresent (kun 'gro, sarvatraga) mental factors; (2) five determining (yul nges, viSaya-pratiniyama) mental factors; (3) eleven virtuous (dge ba, kuzala) mental factors; (4) six root afflictions (rtsa nyon, mUla-kleza); (5) twenty secondary afflictions (nye nyong, upakleza); and (6) four changeable (gzhan 'gyur, anyathAbhAva) mental factors. The twenty secondary afflictions are: (1) belligerence (khro ba, krodha); (2) resentment ('khon 'dzin, upanAha); (3) concealment ('chab pa, mrakSa); (4) spite ('tshig pa, pradAsa); (5) jealousy (IrSyA); (6) miserliness (mAtsarya); (7) deceit (sgyu, mAyA); (8) dissimulation (g.yo, zAThya); (9) haughtiness (rgyags pa, mada); (10) harmfulness (rnam par 'tshe ba, vihiMsA); (11) non-shame (ngo tsha med pa, AhrIkya); (12) non-embarrassment (khrel med, anapatrApya); (13) lethargy (rmugs pa, styAna); (14) excitement (rgod pa, auddhatya); (15) non-faith (ma dad pa, Azraddhya); (16) laziness (le lo, kausIdya); (17) non-conscientiousness (bag med pa, pramAda); (18) forgetfulness (brjed nges pa, muSita-smRtitA); (19) non-introspection (shes bzhin ma yin pa, asaMprajanya); (20) distraction (rnam par g/yeng pa, vikSepya). +
to sweep; Thumi, p.162, has: phyag / 'phyag / phyags / 'phyags for the tenses of "to sweep" (T) +
SW added this entry. Sanskrit is from Sarat Chandra Das dictionary. +
nye nyon; Comment: See nye nyon. +
Comment: See nye nyon. +
one of the four types of hell (dmyal ba); for others see: [[dmyal ba]] +
one of the four types of hell; see dmyal ba for others +
Take example from intro verse of 70 topics ? (T) +
Check this -- p. 128 of the dictionary Alan typed says this is a book by Asanga, and cites DASI 572.2\nCheck (T) +
Other examples: yod pa nyid du nges pa, ascertained as only existent; mnyam nyid, equality, sameness; med pa nyid du nges pa, ascertained as just non-existent +
check tenses. Thumi (p.98) has nyald / nyal / nyal / nyold (T) +
Comment: The afflictive emotions are commonly identified as the six root afflictions and the twenty secondary afflictions (rtsa nyon, mUlakleza). The six root afflictions are: desire ('dod chogs, rAga); (2) anger (khong khro, pratigha); (3) pride (nga rgyal, mAna); (4) ignorance (ma rig pa, avidyA); (5) doubt (the tshom, vicikitsA); (6) afflicted view (lta ba nyon mongs can, kliSTa-dRSTi). The twenty secondary afflictions (nye nyon nyi shu, upakleza): (1) belligerence (khro ba, krodha); (2) resentment ('khon 'dzin, upanAha); (3) concealment ('chab pa, mrakSa); (4) spite ('tshig pa, pradAsa); (5) jealousy (IrSyA); (6) miserliness (mAtsarya); (7) deceit (sgyu, mAyA); (8) dissimulation (g.yo, zAThya); (9) haughtiness (rgyags pa, mada); (10) harmfulness (rnam par 'tshe ba, vihiMsA); (11) non-shame (ngo tsha med pa, AhrIkya); (12) non-embarrassment (khrel med, anapatrApya); (13) lethargy (rmugs pa, styAna); (14) excitement (rgod pa, auddhatya); (15) non-faith (ma dad pa, Azraddhya); (16) laziness (le lo, kausIdya); (17) non-conscientiousness (bag med pa, pramAda); (18) forgetfulness (brjed nges pa, muSita-smRtitA); (19) non-introspection (shes bzhin ma yin pa, asaMprajanya); (20) distraction (rnam par g/yeng pa, vikSepya). +
See previous entry's comment +
definition of path of no more learning (mi slob lam) +
definition of uninterrupted path of a Hearer path of seeing (nyan thos kyi mthong lam bar chad med lam) +
definition of path of release of a Hearer path of meditation (nyan thos kyi mthong lam rnam grol lam) +
term of address +
term of address +
term of reference +
padma; stands for pad ma—transliteration of Sanskrit word, padma; see: [[pa dma]] +
transliteration of the Sanskrit word, padma +
transliteration of the Sanskrit word, padma +
(PH, from Olschak, Mystic Art of Ancient Tibet) 'White Lotus,' an epithet of the Dalai Lamas +
Thumi, p.162, has: phyar / 'phyar / phyard / phyord for the tenses of "to lift up, raise, hoist" (T) +
SW added this record +
an early Indian Buddhist school thought by some scholars to have been a predecessor of MahAyAna +
an early Indian Buddhist school thought by some scholars to have been a predecessor of MahAyAna +
Check others' engl?? (T) +
Comment: This is the definition of associational cause (mtshungs ldan gyi rgyu). +
definition of cooperative cause (lhan cig 'byung ba'i rgyu) +
Comment: This is one of two types of contradiction ('gal ba): mutually contradictory (phan tshun spang 'gal) such as white and non-white (dkar po dang dkar ma yin pa); and contradictory in the sense of not abiding together (lhan cig mi gnas 'gal) such as the two, antidote and object of abandonment (gnyen po dang spang bya gnyis). +
one of the definitions of effect ('bras bu) +
one of the definitions of cause (rgyu) +
IrSyA; Comment: This is one of the twenty secondary afflictions (nye nyon nyi shu, upakleza): (1) belligerence (khro ba, krodha); (2) resentment ('khon 'dzin, upanAha); (3) concealment ('chab pa, mrakSa); (4) spite ('tshig pa, pradAsa); (5) jealousy (IrSyA); (6) miserliness (mAtsarya); (7) deceit (sgyu, mAyA); (8) dissimulation (g.yo, zAThya); (9) haughtiness (rgyags pa, mada); (10) harmfulness (rnam par 'tshe ba, vihiMsA); (11) non-shame (ngo tsha med pa, AhrIkya); (12) non-embarrassment (khrel med, anapatrApya); (13) lethargy (rmugs pa, styAna); (14) excitement (rgod pa, auddhatya); (15) non-faith (ma dad pa, Azraddhya); (16) laziness (le lo, kausIdya); (17) non-conscientiousness (bag med pa, pramAda); (18) forgetfulness (brjed nges pa, muSita-smRtitA); (19) non-introspection (shes bzhin ma yin pa, asaMprajanya); (20) distraction (rnam par g/yeng pa, vikSepya). +
See record 622 (T) +
p.n. of a wanderer; also known as Vatsagotra +
p.n. of a wanderer; also known as Vatsagotra +
p.n. of a wanderer; also known as Vatsagotra +
Check tenses from Thumi p.168. (T) +
Thumi (p.160) has 'buld for the imperative (skul tshig) (T) +
See: [[phung po]] +
definition of person (gang zag) +
one of the unorthodox (nAstika) schools of Indian philosophy; they believed only in the present life and in the existence of material elements, and hence are sometimes referred to as Materialists +
philosophy tutor of the thirteenth Dalai Lama; his texts are currently used by Se-ra-jay college +
get ex. SW added this entry +
Thumi, p.160, has: dbul / 'bul / phul / 'buld (T) +
Where should the synonym/secondary title go??? (T) +
seal; seal is also a euphemism for a tantric consort, actual or visualized (T) +
seal deity; Comment: This is the fifth 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). +
see: [[phyag rgya]] +
Check tenses. Thumi (p.164) lists dbyi / 'byid / phyis / phyis for the verb to erase. No mention of phyi. Also, "generality" is spyi, no? (T) +
SW added this entry; ex. from Ship 56a.6 +
Comment: The fourth of the Four [Medical] Tantras (rgyud bzhi) deals with methods of diagnosis such as urinalysis and pulse-taking as well as the manufacture of medicines. +
Check Sanskrit. (T) +
(PH) from Perdue. what are the four? add to div. field +
definition of selflessness of phenomena (chos kyi bdag med) +
emptiness of external objects; Comment: This is one of two different subtle emptinesses set forth in Mind-Only literature. The emptiness of external objects is also called the emptiness of apprehended-objects and apprehending-subjects existing as different substantial entities (bzung 'dzin rdzas tha dad kyis stong pa). This is explained as meaning that, for instance, a form such as a table appears to be a different substantial entity from the eye consciousness apprehending it but is not. A table appears to be distant and cut off (rgyang chad du snang ba) from the apprehending consciousness but is not; thus, a table is said to be empty of being a different entity from a valid consciousness, such as an eye consciousness, cognizing it; this is the emptiness of the table. Similarly, the eye consciousness apprehending the table is not a different entity from the table that it apprehends, and thus, from this point of view, the consciousness' absence of being a different entity from the table it perceives is the emptiness of the consciousness. Both the table and the consciousness exist, but both lack a certain quality — difference of entity — in relation to each other. See also "the emptiness of factors imputed in the manner of entity and attribute" (ngo bo dang khyad bar du kun btags pas stong pa'i stong pa nyid). +
Thumi (p.122) lists 'thob as the present of thob ?? (T) +
external form; Comment: This is one of the two divisions of form (gzugs, rUpa): internal form (nang gi gzugs) and external form (phyi'i gzugs). +
one of the two divisions of matter (bem po); the other being: internal matter (nang gi bem po); illustrations are: (1) pillar (ka ba); (2) pot (bum pa) +
Comment: Same as (gzhan 'byor lnga). (PH) I added the Tibetan from Gön-chok-jik-may-w#ang-b#o +
Check Tib ex. 1. Should it be gnad instead of gnas? (T) +
Entry originally said: ... de bzhing nyid (T) +
Comment: This is one of the eight types of enterers and abiders (zhugs gnas brgyad): Approacher to Stream Enterer (rgyun zhugs zhugs pa); Abider in the Fruit of Stream Enterer (rgyun zhugs 'bras gnas); Approacher to Once Returner (phyir 'ong zhugs pa); Abider in the Fruit of Once Returner (phyir 'ong 'bras gnas); Approacher to Never Returner (phyir mi 'ong zhugs pa); Abider in the Fruit of (phyir mi 'ong 'bras gnas); Approacher to Foe Destroyer (dgra bcom zhugs pa); Abider in the Fruit of (dgra bcom 'bras gnas). For the Sanskrit see the individual entries. +
Comment: This is one of the eight types of enterers and abiders (zhugs gnas brgyad): Approacher to Stream Enterer (rgyun zhugs zhugs pa); Abider in the Fruit of Stream Enterer (rgyun zhugs 'bras gnas); Approacher to Once Returner (phyir 'ong zhugs pa); Abider in the Fruit of Once Returner (phyir 'ong 'bras gnas); Approacher to Never Returner (phyir mi 'ong zhugs pa); Abider in the Fruit of (phyir mi 'ong 'bras gnas); Approacher to Foe Destroyer (dgra bcom zhugs pa); Abider in the Fruit of (dgra bcom 'bras gnas). For the Sanskrit see the individual entries. +
Comment: This is one of the eight types of enterers and abiders (zhugs gnas brgyad): Approacher to Stream Enterer (rgyun zhugs zhugs pa); Abider in the Fruit of Stream Enterer (rgyun zhugs 'bras gnas); Approacher to Once Returner (phyir 'ong zhugs pa); Abider in the Fruit of Once Returner (phyir 'ong 'bras gnas); Approacher to Never Returner (phyir mi 'ong zhugs pa); Abider in the Fruit of (phyir mi 'ong 'bras gnas); Approacher to Foe Destroyer (dgra bcom zhugs pa); Abider in the Fruit of (dgra bcom 'bras gnas). For the Sanskrit see the individual entries. +
Comment: This is one of the eight types of enterers and abiders (zhugs gnas brgyad): Approacher to Stream Enterer (rgyun zhugs zhugs pa); Abider in the Fruit of Stream Enterer (rgyun zhugs 'bras gnas); Approacher to Once Returner (phyir 'ong zhugs pa); Abider in the Fruit of Once Returner (phyir 'ong 'bras gnas); Approacher to Never Returner (phyir mi 'ong zhugs pa); Abider in the Fruit of (phyir mi 'ong 'bras gnas); Approacher to Foe Destroyer (dgra bcom zhugs pa); Abider in the Fruit of (dgra bcom 'bras gnas). For the Sanskrit see the individual entries. +
Check tense. Thumi has (p.164): dbyi / 'byid / phyis / phyis (T) +
Tense originally had: btung / 'thung / bdungs / thungs ,changed to match Thumi p.110 (T) +
another example: mthun phyogs (similar class) +
these are: (1-4) the four cardinal directions; (5-8) the four intermediate directions (e.g., north-east ...); (9) the nadir; and (10) the zenith (T) +
the presence of the reason in the subject -- one of the three modes (tshul gsum); in oral debate, this is expressed as: (1) plus (3) rtags grub +