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A list of all pages that have property "Gloss-def" with value "Smell.". Since there have been only a few results, also nearby values are displayed.

Showing below up to 26 results starting with #1.

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  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (Sixteen hells, four in each direction, where suffering is slightly less than in the hot hells around which they are situated.)
  • Tsadra Library Glossary Search/All Gloss Entries/Meeting the Great Bliss Queen/Glossary  + (Sixth-century Indian Buddhist philosopher, regarded as part of the transmission lineage of the Seven Unfoldings.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Sixty aspects of melodious speech, differently described in both sutra and tantra.)
  • Tsadra Library Glossary Search/All Gloss Entries/In Praise of Tara/Glossary  + (Skanda is the Brahmanical god of war, leader of demons that cause illness in children, and the god of thieves. 'The ''skandas'' ' are no doubt these demons, however the Tib. name, which means 'drier-up', is puzzling.)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Skilfulness with regard to cause.)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Skill with regard to condition.)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (Skillful means, in Sanskrit upaya, the traditional Mahayana methodology of conveying the truth appropriately to all the various beings with their diverse needs and conditioning. This is especially expounded in the Lotus Sutra. 192n. 75)
  • Tsadra Library Glossary Search/All Gloss Entries/Enlightened Beings/Glossary  + (Skillful means. Insight (''prajñā'') in ac … Skillful means. Insight (''prajñā'') in action. In tantric iconography, ''upāya'' is represented by the male deity. He is active compassion. His partner, the female deity consort, represents highest insight. Thus, the symbol of complete and perfected enlightenment is shown to be the perfect "union" of these two.wn to be the perfect "union" of these two.)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (Skillfulness; also connotes attention to the whole field of activity, appropriateness, wholesome attitude. 55n. 36)
  • Tsadra Library Glossary Search/All Gloss Entries/The Buddhist Philosophy of the Middle/Glossary  + (Skt. ''madhyamaka'', Tib. ''dbu ma''. The … Skt. ''madhyamaka'', Tib. ''dbu ma''. The word ''madhyamaka''—derived from Skt. ''madhyama'' "placed in the middle, central," itself related to ''madhya'' "id."—means middle, middlemost. In the sūtra for Kātyāyana cited in ''MMK'' xv. 7 (the Pali version of which is in the Saṃyuttanikāya II 17), the Buddha is shown explaining that to say "all exists" is one extreme (''anta'') and to say "all does not exist" is a second extreme; hence he, the Tathāgata, without resorting to either binary extreme, teaches the Dharma "by the middle" {''majjhena''). This sūtra then mentions members of the chain of origination in dependence that accounts for the arising (''samudaya'') of the entire aggregate of Pain (''dukkhakkhandha''), and whose reversal leads to the cessation (''nirodha'') of this Pain. See also ''Kāśyapaparivarta'' § 56 ff. It is of the highest importance that the ''Samādhirājasūtra'' (ix.27) has pointed out that the Middle is no third position in which one might install oneself, having once eschewed the twin extremes of existence and non-existence (''madhye 'pi na sthānaṃ karoti paṇḍitaḥ''). The word ''madhyamaka'' denotes, then, a philosophical Middle free from the twin extreme views of the eternal (''śāśvata'') and destruction (''uccheda''), and indeed from any hypostatized position on which one might fixate. (Compare also Śāntideva's ''Bodhicaryāvatāra'' ix.35: ''yadā na bhāvo nâbhāvo mateḥ saṃtiṣṭhate puraḥ/ tadânyagatyabhāvena nirālambā praśaāmyati''//)) Madhyamaka thought is thus neither substantialism (metaphysical essentialism) nor nihilism. Later (see ''The literature of the Madhyamaka school of philosophy in India'', p. 1) the word ''madhyamaka'' came to designate the system or school of thought that goes back to Nāgārjuna (ca. second century C.E.) and was continued by his disciple Āryadeva and, subsequently, by Buddhapālita (ca. 500, a source for the Apagogist branch of the Madhyamaka school), by Bhāviveka (sixth century, the initiator of the Autonomist branch of the school), and by Candrakīrti (the seventh-century master of its Apagogist branch). Madhyamaka theory (and the school) may be designated also by the appellation ''madhyamakadarśana''. The term ''madhyamakaśāstra'' denotes either a major text belonging to the Madhyamaka school or the body of this schools texts and doctrines. A Mādhyamika (Tib. ''dbu ma pa'') is a person who follows this school of thought. (Wackernagel-Debrunner, ''Altindische Grammatik II'', 2 [Göttingen, 1954], § 37b [p. 124], is misleading when declaring: "Auf Prākritismus beruhen buddh. [...] ''madhyamika''- neben ''mā''- als Name einer Schule") Over many centuries Mādhyamikas have drawn out and explicated the philosophical implications of the Middle Way.losophical implications of the Middle Way.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Buddhist Philosophy of the Middle/Glossary  + (Skt. ''madhyamā pratipat'', Tib. ''dbu ma' … Skt. ''madhyamā pratipat'', Tib. ''dbu ma'i lam''. One of the oldest and most important of the central ideas in Buddhism, the Middle Way has fundamental practical and ethical as well as religious and philosophical dimensions. For Madhyamaka thought, the link between the Middle Way, Emptiness (''śūnyatā''), and origination/production in dependence (''pratītyasamutpāda'') is stated in ''MMK'' xxiv. 18: "Origination in dependence is what we call Emptiness; it is a relative concept/designation, and just this is the Middle Way" (''yaḥ pratītyasamutpādaḥ śūnyatāṃ tāṃ pracakṣmahe/sā prajñaptir upādāya pratipat saiva madhyamā''//; for ''prajñaptir upādāya'' the Tib. has ''brten nas gdags pa''). In this verse, the demonstrative pronoun ''sā'' in ''pāda'' c may refer either to ''śūnyatā'' in ''pāda'' b (as indicated in PPMV, p. 504.8) or to ''pratītyasamutpāda'' in ''pāda'' a (as suggested by PPMV. p. 504.14-15, with the gender of the pronoun being attracted to its feminine predicate ''prajñaptiḥ''-, cf. Apte, ''Student's guide to Sanskrit composition'' § 24); cf. ''Literature of the Madhyamaka school of philosophy in India'', p. 17n39. In MMK xxiv.36 there is found the compound ''pratītyasamutpādaśūnyatā''. Nāgārjuna's autocommentary on W 70 refers to Emptiness, origination in dependence, and the Middle Way as equivalent (''yaḥ śūnyatāṃ pratītyasamutpādaṃ madhyamaṃ pratipadaṃ ca/ ekārthāṃ nijagāda praṇamāmi tam apratimabuddham''//). The equivalence of the first two items is stated in ''Lokātītastava'' 22 and ''Acintyastava'' 40. —In his comment on ''MMK'' xxiv.18, Candrakīrti specifies (p. 504.14-15) that ''śūnyatā'' (which is ''svabhāvānutpattilakṣaṇā''), ''upādāya prajñaptiḥ'', and ''madhyamā pratipat'' are special appellations (''viśeṣasaṃjñā'' = ''ming gi bye brag'') precisely for ''pratītyasamutpāda''; cf. ''PPMV'' xxiv. 13. And he explains (p. 504) that the concept and linguistic designation of an entity such as "cart" (''ratha'': ''aṅgin'') is employed relatively (''upādāya'') to its parts (''aṅga'') such as its wheels: there is indeed no origination of any entity through hypostatized self-existence (''svabhāvenânutpattiḥ''. The idea of a "cart" being conceptually (and as it were metonymically) constructed relatively to (i.e., on the base of) its component parts is regularly employed in our sources as an example in order to deconstruct the postulated concept of a ''pudgala'' or ''ātman'' (see e.g., ''MA(Bh'') vi. 120ff., 135, 151-61). According to ''PPMV'' xviii.I (p, 344.10-11), persons who fail to understand ''upādāya-prajñapti'' do not comprehend that ''ātman'' is nāmamātraka = ''ming tsam zhig'' "mere name." In ''PPMV'' x.16 there is found the expression ''upādānena prajñapyate'' "[an ''ātman''] is designated through [its] appropriated base," (this formula being accordingly a gloss on the expression ''upādāya prajñaptiḥ''). Candrakīrti explains there that pratītyasamutpāda free from the twin extremes of the eternal and destruction is termed ''upādāya-prajñapti''. —The four expressions ''pratītyasamutpāda'', ''śūnyatā'', ''upādāya prajñaptiḥ'', and ''madhyamā pratipat'' are not synonyms in the sense that they could meaningfully be substituted one for the other in any context; but they are nonetheless said to be equivalent in the sense that they are so to say co-functional in Madhyamaka thought. (They might even be said to be co-referential provided that their "referent" is not taken to be a hypostatized selfexistent entity.) They may be co-functional in the following way. (1) The expression ''pratītyasamutpāda'' denotes the fact that all conditioned things (''saṃskṛta'') originate in dependence on causes and conditions so that they lack any independent aseitic existence (''svabhāva'') whatsoever, and it thus refers (indirectly) to non-substantiality (''niḥsvabhāvatā = śūnyatā''), for which it provides a reason. (2) The expression ''śūnyatā'' refers (directly) to this ''niḥsvabhāvatā'' of all things—conditioned (''samskṛta'') and unconditioned (''asamskṛta'')—the relevant full expression being ''svabhāvaśūnyatā''. (3)''Upādāya prajñaptiḥ'' would also engage ''niḥsvabhāvatā'' to the extent that, the concept/designation being relative, it can by itself have no truly independent status—no referent having real self-existence—just as a whole (''avayavin, aṅgin =yan lag can'', e.g., a cart) and the component parts (''avayava, aṅga =yan lag'', e.g., wheels, etc.) that make up this (conceptual) whole "cart" are interrelated and hence relative to each other. And (4) the expression ''madhyamā pratipat'' is the Way that eschews the twin extremes of existence and non-existence—substantialism and nihilism—(see the canonical sūtra for Kātyāyana) without, however, itself constituting some fixed intermediate position in which installation might be possible (see ''Samādhirājasūtra'' ix.27) and on which one might mentally fixate (see ''Bodhicaryāvatāra'' ix.37). Being in this way as it were co-functional in Madhyamaka thought, the expressions in question are said to be equivalent in MMK xxiv. 18 and in many parallel passages in Madhyamaka literature. In sum, the four expressions all have the function of "showing" in a meaningful way the dependent origination and hence the non-substantiality of all things, the fundamental principle of Madhyamaka thought.ndamental principle of Madhyamaka thought.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Buddhist Philosophy of the Middle/Glossary  + (Skt. ''upādāya prajñaptiḥ'', Tib. ''brten … Skt. ''upādāya prajñaptiḥ'', Tib. ''brten nas gdags pa'' (cf. Pali ''upādāya paññatti'' and ''upādāpaññatti'' attested in the language of the commentaries); relatively conceptualized/designated, Skt. ''upādāya prajñaptaḥ'', Tib. ''brten nas btags pa'' (v.l. ''brtags pa''). A concept/designation that is relative to—i.e., conditioned by and deriving its employment from—its base or ground, whence it is so to say metonymical. (Cf. ''The literature of the Madhyamaka school of philosophy in India'', pp. 16-17, where the rendering "conditional (pragmatic) designation" was offered.) A classical example is a self (''ātman''), or a ''pudgala'', which in Buddhist thought is only a postulated entity constructed on the base of the five Groups (''skandha = phung po'') of philosophical and psychological analysis. The term ''upādāya'' (Tib. ''brten nas'') is similar in meaning to ''pratītya'' (Tib. ''brten nas'', e.g., in ''pratītyasamutpāda'', origination/production in dependence). At ''MMK'' xxiv. 18, the demonstrative pronoun ''sā'' in ''pāda'' c may refer to ''pratītyasamutpāda'' in ''pāda'' a, it being in the feminine gender by attraction to its predicate ''prajñaptiḥ'' (cf. Apte, ''Student's guide to Sanskrit composition'' § 24; this is compatible with the commentaries, and with Candrakīrti s remark that ''upādāya prajñaptiḥ'' is a ''viśeṣasamjñā'' for ''pratītyasamutpāda''); or the pronoun may refer to ''śūnyatā'' in ''pāda'' b (as indicated in ''PPMV'' p. 504.8). See under Middle Way; and ''Literature of the Madhyamaka school of philosophy in India'', p. 17n39. —The substantive that corresponds to the absolutive form ''upādāya'' is ''upādāna'', denoting a base, ground, or cause, as well as appropriation, attachment. Bhāviveka explains ''MMK'' xxiv.18c as follows (.''Prajñāpradīpa'', D, tsha, 230b): ''rten cing 'brel par byung ba zhes bya ba/stong pa nyid gang yin pa de ni brten nas gdags pa ste/ jig rten pa dang jig rten las 'das pa'i tha snyad 'dod pas he bar len pa la brten nas gdags pa yin no'', "so-called origination in dependence, which is Emptiness, is a relative concept/designation; and since worldly and transmundane transactional-pragmatic usage (''vyavahāra'') is maintained, there exists a concept/designation (''prajñaptir'') relative to (''upādāya'') an appropriated base (''upādāna'')." Candrakīrti uses the formula ''upādānena prajñapyate'' in ''PPMVx''.16. See also under Middle Wayin ''PPMVx''.16. See also under Middle Way)
  • Tsadra Library Glossary Search/All Gloss Entries/In Praise of Tara/Glossary  + (Skt. lit. shadow', 'shade'.)
  • Tsadra Library Glossary Search/All Gloss Entries/Echoes of Voidness/Glossary  + (Skt., ''ālayavijñāna''; asserted by the Chittamātra school as the consciousness upon which the seeds of karmic actions are placed.)
  • Tsadra Library Glossary Search/All Gloss Entries/Echoes of Voidness/Glossary  + (Skt., samsara; the unsatisfactory state of existence, rooted in ignorance of the actual nature of reality, in which beings experience the various sufferings of repeated death and rebirth.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (Sky-goer, hero, warrior. A male semi-wrath … Sky-goer, hero, warrior. A male semi-wrathful yidam. One of the three roots of tantric refuge, dakas are beings who are related to enlightened activity and skillful means. They may also be messengers or protectors, depending on the context. There are both worldly and enlightened dakas.re are both worldly and enlightened dakas.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (Sky-goer. A female yidam. Although they ar … Sky-goer. A female yidam. Although they are usually depicted as wrathful or semi-wrathful, they can also be peaceful, as in the case of Yeshe Tsogyal, Padmasambhava's consort. They symbolize wisdom and emptiness, the basic, fertile space of wisdom out of which both samsara and nirvana arise. They can be playful and tricky, even dangerous, yet their essence is compassionate. There are both worldly and enlightened dakinis. are both worldly and enlightened dakinis.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Gathering of Brilliant Moons/Glossary  + (Sky-goer; realized female adept.)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Slackness, laziness.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Gathering of Brilliant Moons/Glossary  + (Slang from Degé meaning "nothing." Made up of three syllables: ''chu'' (''chu''), water; ''dru'' (''gru''), boats; and ''lü'' (''lus''), body.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary  + (Sleep (gnyid), contrition ('gyod pa), investigation (rtog pa), and analysis (dpyod pa).)
  • Tsadra Library Glossary Search/All Gloss Entries/Drinking the Mountain Stream (2004)/Glossary  + (Small cakes of barley flour or other similar substances used as offerings)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2003)/Glossary  + (Small images of stūpas used as reliquaries. Often tsa-tsas are made as a way to accumulate merit.)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2013)/Glossary  + (Small images of stūpas used as reliquaries. Often tsa-tsas are made as a way to accumulate merit.)
  • Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary  + (Small town in Kham near Adzom Gar where the road forks northeast toward Kardze and southeast to Nyarong.)
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