D 075 med dgag [Def:] rang dngos su rtogs pa’i blos rang gi dgag nas bcad tsam gyi rtogs par bya ba // prasajyapati ṣhedha // nonimplicative negation [Def:] Something that is to be cognized by a mind that directly cognizes it through merely excluding its specifi c object of negation.
Analiza terminu

med – dispel, negates the verb will not, non-being. not having, nonexistent, without, -less, non-, un-, etc. beyond, devoid of, transcending, to lack, be short of, the absence of [RY]
dgag – 1) to reject, negate, negation, refute, repudiate, disapprove, criticize, deny. 2) obstruct, inhibit, suppress, repress, block [RY]
dgag pa – negacja (D 073)
med dgag – nonimplicative negation, verbally bound negation [logic] [RY]
– refutation as nonexistent; flat/ total negation; absolute negation, non-affirming negative, exclusion negation; explicit negation; refuting as being nonexistent, direct / non-affirming negation, [comp. with {ma yin dgag} [RY]
dgag pa kyang pa - mere negation [logic] [RY]

Analiza definicji

rang – See {rjes yi rang} himself, self, self spontaneous, oneself, myself, etc, natural, own, intrinsic; self, itself, one's own, inherent, [sva ]; spontaneous/ natural / self-/ own; very; 1) oneself, own, self. 2) intrinsic, natural [RY]
dngos – five meanings acc to Bodong: 1) actual, true [opp to {btags pa ba} metaphorical]. 2) principal, primary [opp to {zhar} secondary]. 3) explicit [clearly indicated by words and so forth, opp to {shugs} implicit]. 4) direct [without intermediary, opp to {rgyud} indirect]. 5) self [opp to {gzhan} other] [logic] [RY]
dngos po – rzecz (D 007)
rang dngos – own-being [RY]

rtogs pa – {rtogs pa, rtogs pa, rtogs pa} intr. v.; 1) to realize, understand, know, recognize, comprehend, reach understanding. 2) n. realization, understanding; cognition, comprehension | spiritual accomplishment | spiritually accomplished | Realization. The third stage in the sequence of understanding, experience, and realization [RY]
(zob. też DUFF poniżej)
blo – umysł (L 001)

(do tego miejsca definicje pojęć 73,74 i 75 są identyczne)

rang gi – your, one's own; own, your, one's own [RY]
dgag – (← obok)
nas – 1) verb + nas - a gerund (ing); 2) barley; "grain", 3) a measure equaling one-eight of a {cha chen} barley. from, from amidst. the measure of one "barley grain," [the size of seven "shig" and a seventh of a "sor tshig"]. 4) from", occasionally, it is used to mark the logical subject of a clause and then is frequently rendered as "by.". nas - (from) within [RY]
(zob. też DUFF poniżej)

bcad – 1) p. of {gcog}. 2) f. of {'chag} 1) to break, split, cut, cut off from, to break off. 2) to fall, throw, dash down. 3) lost; 1) p. of {gcog}. 2) fut. of {'chag} 1) to break, split, cut, cut off from, to break off. 2) to fall, throw, dash down. 3) lost; cut; close [RY]
tsam – about, almost; just, only, merely, approximately, about, around, at least, the size of, for so long, as large / minute as, just a little, a mere; as much as; size, as big as/ simply [RY]
rtogs pa – (← obok)
bya ba – 1) ft. of {byed pa}; deed, action, work, engagement. lit. what is to be done, the free duty of bodhisattvas who have attained to nondiscursive knowledge. work, deed, job, task, matter, affair, thing to be done, doings, activities. 2) called, known as, entitled. 3) verb. Syn {'jug pa}; a movement; called; actions; verb +: he who should be (the object - beaten); to use (a term) for (something); (something) to be done; project at hand [RY]
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Autor 1 negacja bez supozycji [Def:] Coś, co do bezpośredniego poznania przez umysł, wystarczy tylko odrzucenie przedmiotu negacji
Autor 2
Autor 3
Autor 4
Autor 5

Dodatkowe informacje

[DUFF] rtogs pa  I. v.i. རྟོགས་པ་/ རྟོགས་པ་/ རྟོགས་པ་//. "To understand", "to know" and often with the sense of "to comprehend". E.g., [TC] གོ་རྟོགས། "comprehension"; ཤེས་རྟོགས། "understanding"; བཟང་ངན་དབྱེ་བ་རྟོགས་པ། "comprehending the distinction between good and bad". II. Another word for ཤེས་པ་ "knowledge", "comprehension". This term actually means to have come to a thorough understanding of something. It is freq. used in Buddhist literature to indicate a final understanding of something, due to which it has mostly been translated as "realization" e.g., བདག་མེད་ཀྱི་རྟོགས་པ་ "realization of lack of self". Because of this, the term has often been thought to mean some kind of final, ultimate understanding. In fact, the term has the more general meaning of "comprehended" the subject, whatever it might be, and can equally refer to a non-conceptual or a conceptual comprehension. Translators should be careful to examine the context before just using "realization" for this term. [DUFF] nas  I. The grain, "barley". 1) i) One of the བསྲེག་རྫས་བཅུ་ ten substances for burning in fire pūja. ii) One of the འབྲུ་སྣ་ལྔ་ five grains q.v. 2) "Barley grain". A small unit of measure. i) In some systems, seven grains (in general) are equal to one སོར་མོ་ fingerwidth which is also equal to one ཆ་ཆུང་ smaller proportion. ii) In other systems, such as in thangkha painting, eight barley grains are equal to those measures. II. <ཚིག་ཕྲད་ phrase connector> A connector that has two case functions and one non-case function. In all cases it is an ཕྲད་རང་དབང་ཅན་ independent connector. 1) The case function is connected with the fifth case. i) One of the two connectors (the other is ལས་) which are the འབྱུང་ཁུངས་ཀྱི་སྒྲ་ terms that indicate actual source, the fifth case of Tibetan grammar. ii) One of the two connectors (the other is ལས་) which are the སྡུད་པའི་སྒྲ་ terms that indicate inclusion, a sub-division of the fifth case. 2) The non-case function is called མཚམས་སྦྱོར་ལྷག་བཅས་ juncture continuative. In this, the term is placed at the end of a phrase or clause. It demarks the end of the phrase or clause, hence the name "juncture". It provides the sense of continuation from that phrase or clause to what follows, hence the name "continuative". There are various juncture continuatives. This one provides the specific sense that what has gone before in the phrase or clause that it ends is the source or cause of whatever follows it as in "that having happened (preceding phrase), this occurred (succeeding text)". There is no corresponding part of speech in English, therefore there is no specific translation for it. Instead, the translator has to understand the usage in Tibetan and correctly assess the meaning in any given context and then translate appropriately. It can be translated in a variety of ways. E.g., in some cases it can make the gerundial form of a verb at the end of a phrase or clause, in which case it can be translated as "due to (this, that happened)", "after", "when", etcetera, depending on context.

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