[ Pobierz całość w formacie PDF ]
elsewhere than in the kleshas themselves. This is known as straying in regard to the antidote. Thinking that all
118
THE SWORD OF PRAJÑA
dharmas of apparent existence, sa.msara and nirvana, are merely shuunyata, one is stuck in a fixation of nihilism.
This is known as straying into labeling."
goms: 1 Proficient, habituated, trained, skillful, adept, having mastered, accustomed, developed. 2 Paces,
footsteps.
grol ba: Liberation, freedom, to liberate oneself or another, untying, releasing escaping from, recovering from
illness, to end [a meeting]. to become non-existent [of things] = cease. bzhi, the four kinds of liberation: shar
grol, liberation on arising; gcer [cer] grol direct liberation; rang grol, self-liberation, and ye grol eternal liberation.
grub thob: Siddhi, accomplishment; siddha, the one who has such accomplishment. Absolute siddhi is
enlightenment. The relative siddhis involve miraculous displays of power over phenomena, the higher perceptions,
mngon shes qv., and the like.
gsal ba: Clear, clearly appearing, clearly explained, luminous. See 'od gsal.
gtad med: Not solid, shifty, offering no fixed or steady reference point. KPSR. VCTR.
gtan la 'bebs pa: Establish, resolve with certainty, determine, settle, clarify, put in order, usually of doctrines.
gzhan stong: Empty of other. In shentong philosophy it is said: Foundation, ground, basis, object [-ive support]
basic nature, = buddha nature (sugatagarbha, the Space of insight) , source, subject. gzhi: the thing which is .
(eg. stong gzhi, the thing which is empty.) grub, established foundation. rten ground and support, foundation
= gzhi. lam 'bras: ground, path, and fruition: Eg. the ground, one's nature, sugatagarbha, emptiness possessing
all the supreme characteristics, is the nature as cause and ground. Therefore, one can practice the path of the
buddhadharma in the ways described in this text, and attain the fruition, enlightenment, the manifestation of the
kayas and wisdoms and so forth. This text is presented in that order.
gzhi gnas: 1 Intrinsically present, abiding in the ground, gzhi gnas ye shes gsum qv. 2 Shamatha meditation: One-
pointed meditation on an object, most often the breath. It is a means of cutting through conceptualizations and
attachments so that one can experience the basic self-existing nature.
gzhi med: Groundless. Things are mere appearance of what does not exist. Cf. med pa gsal snang, stong gzugs,
rten med. KPSR.
gzugs brnyan: Reflection. Ordinarily we think of reflections as reflections of something that is not itself a
reflection, such as the moon in water, or "reflected" in visual experience. But here all phenomena are "reflections"
in that they arise interdependently. The external moon is a considered to be a projected, false conception, with
even less reality than the experienced one, and so forth. Whatever arises is experienced as empty, in something
like the way we experience the moon in water now, or like the way we experience a dream, when we know we are
dreaming.
gzugs sku: Ruupakaya. The two form kayas sambhogakaya and nirmanakaya, constituting the benefit for others.
See trikaya.
gzung 'dzin: Usu. Abbr. gzung ba'i yul dang 'dzin pa'i sems: Fixated or grasped object , gzung ba and fixating or
grasping mind, 'dzin pa; illusory, sa.msaric fixations of independent, truly existing subjects and objects. VCTR
translated this "grasping and fixation," rather than the more common "subject and object." One reason is that
enlightenment in ati is not envisioned, as sometimes in hinayana, as nihilistic cessation of experience of subject
and object; nor, as in mind-only, as their becoming one thing. The enlightened object is the kayas, emptiness
possessing all the supreme aspects. Theenlightened subject is insight-wisdom. They can be said to be inseparable
and non-dual, so that this perception is self-insight of itself. But for ati this state is also the great emptiness
beyond existence and non-existence, beyond mind and no-mind etc. Ati accepts the madhyamaka claim that no
predicates can adequately describe absolute reality. So it is beyond the absolute mind of mind-only. Thus, VCTR
used "grasping and fixation" to indicate that enlightenment transcended confused conceptualizations of the
perceiver and the perceived. Those who translate gzung 'dzin gnyis med, as [with neither][without the duality of]
subject and object are in general aware of these considerations, so that in the end there need be no fundamental
disagreement. VCTR sometimes used these terms so that they seemed to refer to a simultaneous co-dependence
of subject and object, and sometimes spoke of a successive occurrence of the subject-object split, gzung ba,
followed by mental grasping, 'dzin pa. Obviously one should not mix the two usages.
It is traditionally said that the shravakas realize the non-existence of gzung 'dzin, of the individual ego,
119
THE BLAZING LIGHTS OF THE SUN AND MOON
and that pratyekabuddhas also realize half-egolessness of dharmas by realizing the non-existence of gzung but not
of 'dzin. KPSR explains that this means that there is no individual ego ('dzin) and therefore no objects (gzung) that
have a substantial, causal, or any other kind of dependence to it. Pratyekabuddhas are said to realize interdependent
arising, according to the twelve links of interdependent arising and so forth. Therefore, they realize that dharmas
of the external world do not exist with an independent nature of their own. They view them as aspects of the
experience of a perceiver. However such a perceiver is not an individual ego. Such a view is very like mind-only,
or perhaps some versions of Sautrantika Abhidharma that anticipate mind-only. cf. BPTP. Bodhisattvas have full
realization of emptiness, and therefore do not accept the grasper of dharmas as truly existing any more than those
dharmas themselves.
gzung: V. gzung 'dzin.
theg pa dgu: the nine vehicles
I. Hinayana:
1 shravaka yana nyan thos, the hearers or disciples. This is the monastic buddhism taught by the
nirmanakaya. It emphasizes the four noble truths: Life is full of suffering, this arises from the causal setup of
dharmas, skandhas etc, which are transient without any enduring self. But given this situation, suffering too
depends on a transient setup and cessation is possible. This is achieved by means of the eightfold path, right view,
speech, thought, action, livelihood, exertion, mindfulness and samadhi. By learning to be there, doing everything [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl fopke.keep.pl
elsewhere than in the kleshas themselves. This is known as straying in regard to the antidote. Thinking that all
118
THE SWORD OF PRAJÑA
dharmas of apparent existence, sa.msara and nirvana, are merely shuunyata, one is stuck in a fixation of nihilism.
This is known as straying into labeling."
goms: 1 Proficient, habituated, trained, skillful, adept, having mastered, accustomed, developed. 2 Paces,
footsteps.
grol ba: Liberation, freedom, to liberate oneself or another, untying, releasing escaping from, recovering from
illness, to end [a meeting]. to become non-existent [of things] = cease. bzhi, the four kinds of liberation: shar
grol, liberation on arising; gcer [cer] grol direct liberation; rang grol, self-liberation, and ye grol eternal liberation.
grub thob: Siddhi, accomplishment; siddha, the one who has such accomplishment. Absolute siddhi is
enlightenment. The relative siddhis involve miraculous displays of power over phenomena, the higher perceptions,
mngon shes qv., and the like.
gsal ba: Clear, clearly appearing, clearly explained, luminous. See 'od gsal.
gtad med: Not solid, shifty, offering no fixed or steady reference point. KPSR. VCTR.
gtan la 'bebs pa: Establish, resolve with certainty, determine, settle, clarify, put in order, usually of doctrines.
gzhan stong: Empty of other. In shentong philosophy it is said: Foundation, ground, basis, object [-ive support]
basic nature, = buddha nature (sugatagarbha, the Space of insight) , source, subject. gzhi: the thing which is .
(eg. stong gzhi, the thing which is empty.) grub, established foundation. rten ground and support, foundation
= gzhi. lam 'bras: ground, path, and fruition: Eg. the ground, one's nature, sugatagarbha, emptiness possessing
all the supreme characteristics, is the nature as cause and ground. Therefore, one can practice the path of the
buddhadharma in the ways described in this text, and attain the fruition, enlightenment, the manifestation of the
kayas and wisdoms and so forth. This text is presented in that order.
gzhi gnas: 1 Intrinsically present, abiding in the ground, gzhi gnas ye shes gsum qv. 2 Shamatha meditation: One-
pointed meditation on an object, most often the breath. It is a means of cutting through conceptualizations and
attachments so that one can experience the basic self-existing nature.
gzhi med: Groundless. Things are mere appearance of what does not exist. Cf. med pa gsal snang, stong gzugs,
rten med. KPSR.
gzugs brnyan: Reflection. Ordinarily we think of reflections as reflections of something that is not itself a
reflection, such as the moon in water, or "reflected" in visual experience. But here all phenomena are "reflections"
in that they arise interdependently. The external moon is a considered to be a projected, false conception, with
even less reality than the experienced one, and so forth. Whatever arises is experienced as empty, in something
like the way we experience the moon in water now, or like the way we experience a dream, when we know we are
dreaming.
gzugs sku: Ruupakaya. The two form kayas sambhogakaya and nirmanakaya, constituting the benefit for others.
See trikaya.
gzung 'dzin: Usu. Abbr. gzung ba'i yul dang 'dzin pa'i sems: Fixated or grasped object , gzung ba and fixating or
grasping mind, 'dzin pa; illusory, sa.msaric fixations of independent, truly existing subjects and objects. VCTR
translated this "grasping and fixation," rather than the more common "subject and object." One reason is that
enlightenment in ati is not envisioned, as sometimes in hinayana, as nihilistic cessation of experience of subject
and object; nor, as in mind-only, as their becoming one thing. The enlightened object is the kayas, emptiness
possessing all the supreme aspects. Theenlightened subject is insight-wisdom. They can be said to be inseparable
and non-dual, so that this perception is self-insight of itself. But for ati this state is also the great emptiness
beyond existence and non-existence, beyond mind and no-mind etc. Ati accepts the madhyamaka claim that no
predicates can adequately describe absolute reality. So it is beyond the absolute mind of mind-only. Thus, VCTR
used "grasping and fixation" to indicate that enlightenment transcended confused conceptualizations of the
perceiver and the perceived. Those who translate gzung 'dzin gnyis med, as [with neither][without the duality of]
subject and object are in general aware of these considerations, so that in the end there need be no fundamental
disagreement. VCTR sometimes used these terms so that they seemed to refer to a simultaneous co-dependence
of subject and object, and sometimes spoke of a successive occurrence of the subject-object split, gzung ba,
followed by mental grasping, 'dzin pa. Obviously one should not mix the two usages.
It is traditionally said that the shravakas realize the non-existence of gzung 'dzin, of the individual ego,
119
THE BLAZING LIGHTS OF THE SUN AND MOON
and that pratyekabuddhas also realize half-egolessness of dharmas by realizing the non-existence of gzung but not
of 'dzin. KPSR explains that this means that there is no individual ego ('dzin) and therefore no objects (gzung) that
have a substantial, causal, or any other kind of dependence to it. Pratyekabuddhas are said to realize interdependent
arising, according to the twelve links of interdependent arising and so forth. Therefore, they realize that dharmas
of the external world do not exist with an independent nature of their own. They view them as aspects of the
experience of a perceiver. However such a perceiver is not an individual ego. Such a view is very like mind-only,
or perhaps some versions of Sautrantika Abhidharma that anticipate mind-only. cf. BPTP. Bodhisattvas have full
realization of emptiness, and therefore do not accept the grasper of dharmas as truly existing any more than those
dharmas themselves.
gzung: V. gzung 'dzin.
theg pa dgu: the nine vehicles
I. Hinayana:
1 shravaka yana nyan thos, the hearers or disciples. This is the monastic buddhism taught by the
nirmanakaya. It emphasizes the four noble truths: Life is full of suffering, this arises from the causal setup of
dharmas, skandhas etc, which are transient without any enduring self. But given this situation, suffering too
depends on a transient setup and cessation is possible. This is achieved by means of the eightfold path, right view,
speech, thought, action, livelihood, exertion, mindfulness and samadhi. By learning to be there, doing everything [ Pobierz całość w formacie PDF ]