Search by property

From Buddha-Nature

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

Search by property

A list of all pages that have property "Gloss-term" with value "dbu ma;MIDDLE;middle;Madhyamika.". Since there have been only a few results, also nearby values are displayed.

Showing below up to 26 results starting with #1.

View (previous 50 | next 50) (20 | 50 | 100 | 250 | 500)

    

List of results

  • Tsadra Library Glossary Search/All Gloss Entries/The Complete Nyingma Tradition from Sutra to Tantra, Books 15 to 17 Vol. 2/Glossary  + (dbu ma thal ’gyur pa;Prāsaṅgika Mādhyamika;prāsaṅgika mādhyamika;prāsaṅgika mādhyamika)
  • Tsadra Library Glossary Search/All Gloss Entries/Timeless Rapture/Glossary  + (dbu ma'i bdud rtsi;Central Channel's Nectar;central channel's nectar)
  • Tsadra Library Glossary Search/All Gloss Entries/Speech of Delight/Glossary  + (dbu ma'i bstan bcos;Treatise of the Middle Way;treatise of the middle way)
  • Tsadra Library Glossary Search/All Gloss Entries/Speech of Delight/Glossary  + (dbu ma'i bstan bcos;Treatise of the Middle Way;treatise of the middle way)
  • Tsadra Library Glossary Search/All Gloss Entries/Introduction to the Middle Way/Glossary  + (dbu ma'i gtan tshigs bzhi;Four Arguments;f … dbu ma'i gtan tshigs bzhi;Four Arguments;four arguments;The four great Madhyamika arguments used to prove that phenomena are without intrinsic being. The first is the so-called diamond splinters argument. This addresses the question of causes and shows that it is impossible for phenomena to arise produced from themselves, from something else, from both self and other or uncaused. The second argument deals with effects and demonstrates that it is impossible for effects, whether existent or nonexistent, to be produced. The third examines both cause and effect together and refutes the production from any of the four alternatives. The fourth investigates the nature of phenomena and is divided in two separate arguments: the argument of dependent arising and the argument of neither one nor many. and the argument of neither one nor many.)
  • Tsadra Library Glossary Search/All Gloss Entries/Finding Rest in the Nature of the Mind/Glossary  + (dbu ma'i gtan tshigs bzhi;Four Arguments;f … dbu ma'i gtan tshigs bzhi;Four Arguments;four arguments;The four great Madhyamika arguments used to prove that phenomena are without intrinsic being. The first is the so-called diamond splinters argument. This addresses the question of causes and shows that it is impossible for phenomena to arise produced from themselves, from something else, from both self and other or uncaused. The second argument deals with effects and demonstrates that it is impossible for effects, whether existent or nonexistent, to be produced. The third examines both cause and effect together and refutes the production from any of the four alternatives. The fourth investigates the nature of phenomena and is divided in two separate arguments: the argument of dependent arising and the argument of neither one nor many. and the argument of neither one nor many.)
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (dbu ma'i lam;Madhyamika;The Middle Way phi … dbu ma'i lam;Madhyamika;The Middle Way philosophy of shunyata, or emptiness, which avoids the extreme ontological positions of existence and nonexistence. It was first propounded by the Indian master Nagarjuna in the latter half of the second century C.E. and is still upheld in Tibetan Buddhism as the supreme philosophical view.uddhism as the supreme philosophical view.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Buddhist Philosophy of the Middle/Glossary  + (dbu ma'i lam;Middle Way;middle way;madhyam … dbu ma'i lam;Middle Way;middle way;madhyamā pratipat;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/Luminous Mind/Glossary  + (dbu ma'i lam;Middle Way;middle way;madhyamaka)
  • Tsadra Library Glossary Search/All Gloss Entries/Zurchungpa's Testament/Glossary  + (dbu ma'i lam;Middle Way;middle way;madhyam … dbu ma'i lam;Middle Way;middle way;madhyamika;A teaching on emptiness first expounded by Nagarjuna and considered to be the basis of the Secret Mantrayana. “Middle” in this context means that it is beyond the extreme points of view of nihilism and eternalism.points of view of nihilism and eternalism.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Feast of the Nectar of the Supreme Vehicle/Glossary  + (dbu ma'i lam;Middle Way;middle way;madhyam … dbu ma'i lam;Middle Way;middle way;madhyamaka;The series of teachings on emptiness based on the second turning of the wheel of the Dharma first expounded by Nāgārjuna and considered to form the basis of the Secret Mantrayāna. “Middle” in this context means that it is beyond the extremes of existence and nonexistence.he extremes of existence and nonexistence.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Gathering of Brilliant Moons/Glossary  + (dbu ma'i lam;madhyamā pratipad;umai lam;umai lam;The middle path.)
  • Tsadra Library Glossary Search/All Gloss Entries/Visions of Unity/Glossary  + (dbu ma'i lta ba;དབུ་མའི་ལྟ་བ་;Madhyamaka view;madhyamaka view)
  • Tsadra Library Glossary Search/All Gloss Entries/Visions of Unity/Glossary  + (dbu ma'i lta ba;དབུ་མའི་ལྟ་བ་;view of the Middle;view of the middle)
  • Tsadra Library Glossary Search/All Gloss Entries/Visions of Unity/Glossary  + (dbu ma'i lta khrid;དབུ་མའི་ལྟ་ཁྲིད་;guiding instructions on the Madhyamaka view;guiding instructions on the madhyamaka view)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (dbu ma'i lugs gnyis;དབུ་མའི་ལུགས་གཉིས་;two Madhyamaka schools;two madhyamaka schools;Svātantrika and Prāsaṅgika.)
  • Tsadra Library Glossary Search/All Gloss Entries/Speech of Delight/Glossary  + (dbu ma'i shes rab la 'jug pa;Entry into the Knowledge of the Middle Way;entry into the knowledge of the middle way)
  • Tsadra Library Glossary Search/All Gloss Entries/Speech of Delight/Glossary  + (dbu ma'i shes rab la 'jug pa;Entry into the Knowledge of the Middle Way;entry into the knowledge of the middle way)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (dbu ma,avadhūtī;central channel;central channel;The main passageway for the winds within the body's subtle physiology, which is manipulated in tantric practice. It runs parallel to the spine)
  • Tsadra Library Glossary Search/All Gloss Entries/Mipham's Beacon of Certainty/Glossary  + (dbu ma,dbu ma pa;pertaining to die Middle Way School;follower of Middle Way School;pertaining to die middle way school;follower of middle way school;mādhyamika)
  • Tsadra Library Glossary Search/All Gloss Entries/The Sekoddeśaṭīkā by Nāropā/Glossary  + (dbu ma/dbus dkyil/dkyil ’khor;madhya;majjha)
  • Tsadra Library Glossary Search/All Gloss Entries/The Center of the Sunlit Sky/Glossary  + (dbu ma;Centrism;centrism;madhyamaka)
  • Tsadra Library Glossary Search/All Gloss Entries/The Center of the Sunlit Sky/Glossary  + (dbu ma;Centrism;centrism;madhyamaka)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (dbu ma;MADHYAMIKA;The highest philosophical view of Mahayana Buddhism, propounded by Nagarjuna in the second century CE.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary  + (dbu ma;MADHYAMIKA;madhyamika;The Middle [Way]. The highest Mahayana school of philosophy.)
Retrieved from "https://buddhanature.tsadra.org/index.php/Special:SearchByProperty/:Gloss-2Dterm/dbu-20ma-3BMIDDLE-3Bmiddle-3BMadhyamika."
Buddha-Nature
A Tsadra Foundation Initiative
A multimedia resource hub for scripture, scholarship,
and teachings on tathāgatagarbha.
Join the Tsadra Foundation mailing list:

Tsadra Foundation
Translation & Transmission Conference
DharmaCloud Tibetan eBooks
Buddha-Nature
Śāntideva's Life and Works
Rinchen Terdzö Chenmo
Damngak Rinpoche Dzö
Khyentse Lineage
Dharma Dictionary

བོད་སྐད་
About
Site Guide
Read
Watch
Glossary
Login

Project Description

The purpose of the buddha-nature website is to provide a resource hub for trustworthy information for learning about and teaching the concept of buddha-nature, its associated texts, teachings, lineages, and relevant Buddhist ideas. Unique content will be shared here, but the site will primarily act as a broker for other projects and authors that have already created quality materials, which we will curate for a wide range of audiences.

About us ...
© Tsadra Foundation. Please feel free to use this website and its content in accordance with fair use policies for teaching, scholarship, education, and research.