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. +