Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
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bsgrub bya’i chos;བསྒྲུབ་བྱའི་ཆོས་;predicate;predicate;sādhya-dharma;In the establishing statement, the predicate is the special feature to be established on the dharmin or basis of argument. For example, when sound is established as impermanent, “impermanent” is the predicate. +
phung po;ཕུང་པོ་;skandha;This term gets translated as ‘aggregate,’ ‘heap’ or ‘bundle.’ It refers to the five groups of psychophysical functional phenomena, making up the entirety ofhuman experience. The five are forms, feelings, discriminating awareness, formative factors and consciousness. In particular, the selfofthe individual gets imputed on the basis of those five skandhas. Furthermore, skandhas are of two kinds: contaminated and uncontaminated. The first two noble truths are classified as contaminated skandhas and the fourth, the noble truth of path, subsumes the uncontaminated skandhas. +
khyab pa;ཁྱབ་པ་;pervasion;pervasion;vyāpti;For example, in the following establishing statement ‘It follows with respect to the subject, the colour of white religious conch, that it is a colour because of being white.’ The forward pervasion in this is: ‘whatever is white is necessarily colour.’ +
dngos med;དངོས་མེད་;Non-functional phenomena;non-functional phenomena;abhāva;Phenomena which do not perform a function, such as space. +
rigs;རིགས་;gotra;The term ''gotra'' refers to the spiritual propensity or affinity of an individual. According to the Madhyamaka school, the potential for enlightenment is present in all beings, but only active in those in whom the ''gotra'' has been awakened. According to Cittamātra there are five types ofbeings: (1-3) those having the ''gotra'' ofthe three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna), (4) those with an undetermined ''gotra'', and (5) those with a severed ''gotra''. +
rang rgyud kyi dam bca';རང་རྒྱུད་ཀྱི་དམ་བཅའ་;own proposition;own proposition;svātantra;A proposition advanced by one’s own side in debate. Unlike Prāsaṅgika debaters, Svātantrikas put forward a proposition of their own to establish non-inherent existence ofphenomena at the ultimate level. +
sa bon;ས་བོན་;seeds;seeds;Potential existing in the mind stream, which may become active +
dngo po;དངོ་པོ་;entity;entity;bhāva,vastu;An individual compounded phenomenon. +
spros pa;སྤྲོས་པ་;elaboration;elaboration;prapañca;Mental fabrication. +
de bzhin gshegs pa;དེ་བཞིན་གཤེགས་པ་;Tathāgata;lit. “One thus gone” or “One gone to suchness” - an epithet of the complete Buddha. +
chud mi za ba’i rdzas;ཆུད་མི་ཟ་བའི་རྫས་;non-dissipating substance;non-dissipating substance;According to the Vaibhāṣika school, after a deed has been committed by a sentient being, it produces an inexhaustible entity which acts as the link between karma and result. +
mdo;མདོ་;Sūtra;The direct teachings of the Buddha are known as sutras. +
gang zag gi bdag;གང་ཟག་གི་བདག་;self of the individual;self of the individual;pudgalātman;Object of mode ofapprehending ofthe concept which conceives mere self as inherently existing ‘self or individual. +
rang gi ngo pos stong pa nyid;རང་གི་ངོ་པོས་སྟོང་པ་ཉིད་;emptiness,devoid of self-nature;emptiness,devoid of self-nature;svabhāvaśūnyatā;Definition of emptiness according to other (non Gzhan stong) Tibetan schools. The short form of this term is rang stong (self-emptiness). +
grub mtha’ ‘og ma;གྲུབ་མཐའ་འོག་མ་;lower schools;lower schools;With respect to the four Indian schools, the Madhyamaka school regards itself as the highest. From this perspective, the two Hinayāna schools (Vaibhāṣika and Sautrāntika) and the Mahāyāna Cittamātra school are known as the ‘lower schools.’ +
Brahmā;Greatly powerful Hindu deity who resides in the form-realm. +
gang zag gi bdag ‘dzin;གང་ཟག་གི་བདག་འཛིན་;apprehending/apprehension of a self of the individual;apprehending/apprehension of a self of the individual;Conceptual thought conceiving a self or an ‘I’ which has been imputed upon the ''skandhas'' as truly existent. +
basis of refutation;basis of refutation;dharmin +
ma brtags gcig pur nyams dga’ ba nyid;མ་བརྟགས་གཅིག་པུར་ཉམས་དགའ་བ་ཉིད་;Satisfactory as long as it is not examined;satisfactory as long as it is not examined;This expression refers to the level of conventional reality, where things function in terms of cause and result. When these appearances are analysed by means of logical reasoning investigating the ultimate nature of things, they fall apart and are thus no longer ‘satisfactory’. +
nga tsam;ང་ཙམ་;mere 'I';mere 'i';aham,ātman;The 'I' which is superimposed on the aggregates, as opposed to the ‘permanent I' imputed mainly by Hindu schools. +
