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L 074 ma chags pa [Def:] nyer len gyi phung po lnga dang srid pa’i longs spyod la mngon par mi zhen pa // alobha // nonattachment [Def:] Not clinging to the five perpetuating aggregates and the enjoyments of existence.
Analiza terminu

ma – [Neg.]
chags pa – to be attracted to, love; draws it to, seduced, lured [RY] + chags pa - {chags pa, chags pa, chags pa} intr. v.; 1) to be attached, desire; attachment; passion, lust, desire, craving for; the desirous one [who is experiencing desire]. 2) creation, arising, evolution; (phase of) formation; to be begotten, produced, to form/ evolve; formed, produced/ arise, come forth. 3) dignified {zhi zhing chags pa} peaceful and dignified; 4) pollution [RY][]
= ma chags pa – Non-attachment, as one of the eleven virtuous mental states, desirelessness, not being attached, without attachment. {nyer len gyi phung po lnga dang srid pa'i longs spyod la mngon par mi zhen pa} detached [RY]

Analiza definicji

nyer len – chwytanie, przywłaszczanie (→ poniżej – Szczegóły 1 [DUFF])
phung po lnga – pięć skandh
srid pa – [bhava]stawanie się (→ poniżej – Szczegóły 2 [DUFF])
longs spyod – 1) enjoyment, resources, enjoyments, pleasure, wealth, possessions, riches, perfect rapture. 2) {longs spyod pa} to experience, enjoy, survive on, enjoy wealth; utilize [RY]
– Translation of the Sanskrit "bhoga". The term has the general sense of "that which one has for one's use, a resource that one obtains use from". There are a number of connotations. 1) What one has available for use in the base sense of things that can be "used", "resources". 2) What one has available for use in the more specific sense of possessions / resources that are useful and valuable to one. This can refer to "valuables / wealth / riches" in themselves that one has as a resource. It can also refer to the possessions that one has for one's "use, enjoyment" and hence which are valuable to one.[D]
mngon pa – 1) {mngon pa, mngon pa, mngon pa} intr. v.; making / becoming manifest. Syn {rnam par rig pa} exposed, visible, evident, obvious; conspicuous, visible, 2) knowledge; manifestation, 3) abbr. of {chos mngon pa} Abhidharma, scripture on wisdom, philosophy and psychology; metaphysics, 4) Abhidharma Kosha. Syn {chos mngon pa mdzod} [RY] – mngon pa I. v.i. མངོན་པ་/ མངོན་པ་/ མངོན་པ་//. "For that which was previously not obvious or apparent to be clearly viewable by eyes or mind". Hence "to become apparent / evident / visible / obvious". [D]
mi – [Neg.]
zhen pa – to conceive, conceiving [logic], - craving; to desire, conviction [RY]
– to like something and be attached to it, clinging (→ poniżej – Szczegóły 3 [DUFF])
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Autor 1 Brak przywiązania. [Def:] Brak jawnego(?) lgnięcia do pięciu ciągle chwytanych skandh i przyjemności egzystencji.
Autor 2
Autor 3
Autor 4
Autor 5

Dodatkowe informacje

1 [DUFF] nye bar len pa  I. phrase> v.t. see ལེན་པ་ for tense forms. "To appropriate", "to take hold of", "to seize upon" and see the definition below. It is also used in the sense of "pull out and list separately" when a group of things has one or two items specially drawn out for attention. II. phrase> "Appropriation". The gerundial form is most freq. used in Buddhist texts, because it refers to a process and the process is being emphasized. The gerundial form is sometimes abbreviated to and the true noun form is usually written as ཉེར་ལེན་. Translation of the Sanskrit "upādāna". The Sanskrit is constructed from upa + ādāna. The "ādāna" of the Sanskrit means "to take hold of, to seize"; it is actually dāna, meaning to give or let go off, negated. The "upa" is a ཉེ་བསྒྱུར་ upasargaḥ that intensifies the meaning of the root of the word to mean "very much" or "closely". The term overall means to take hold of something in the strongest possible way. In the Buddhist usage described below, it conveys a movement of mind which is a coming back to something again and again so that it is not lost. It conveys the sense of not letting something go but taking it up so that it is not lost. "Appropriation" is a crucial part of the process that drives sentient beings' cycling through births in deluded existence, being the ninth of the རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ཚུལ་བཅུ་གཉིས་ twelve processes of dependent-related arising q.v. for more information. The strong grasping which is upādāna sets the stage for the particular karmas which will be the basis of another སྲིད་པ་ existence (a further rebirth in cyclic existence) to be activated at the time of death, i.e., it sets the stage for the tenth link of the process of the twelve dependent links. Note that it is not a particular grasping, rather it is defined as is the fact of taking another life that occurs because during this life one has become attached to various things and has made strong efforts in various way to attain those things. Those various individual circumstances of སྲེད་པ་ thirsting, the seventh link, add up throughout one's life. Depending on how they add up, one has a particular "appropriation" which is the immediate cause of being which propels one at the time of death towards another existence in relationship to the totality of that energy of desire, attachment, and habit of action concerning the objects of desire and attachment. It is the strength in the mind developed on the basis of the individual and prior instances (called སྲེད་པ་) of desire, attachment, and effort which cannot but continue on by taking another life. The Buddha categorized the various ways in which sentient beings take hold of another existence as four-fold; see the ཉེ་བར་ལེན་པ་བཞི་ "the four appropriations". 2 [DUFF] srid pa  Translation of the Sanskrit "bhava". I. Not defined as a in Tibetan but freq. functioning like an auxiliary verb of English grammar. If not functioning as an auxiliary verb then functioning either as an or . It conveys the sense of what could come about, happen, occur, be, come to pass or come into existence. In coll. it is very commonly used to indicate the possibility or not of some other activity e.g., ཡོང་སྲིད་ཀྱི་མ་རེད། "it is not possible" (lit. such a thing could not come to be). E.g., མི་སྲིད་པ་ཡིན། "could not come about", "impossible"; བདེ་སྡུག་ལེགས་ཉེས་ཅི་ཡང་འབྱུང་སྲིད་པ། "pleasant, unpleasant, good, bad—any of it could occur". II. Having the same sense of "what could come to exist", as a noun it is usually translated either as "becoming" or "existence". It conveys the sense of the possibilities within འཁོར་བ་ cyclic existence and as such is used heavily in Buddhist texts in regard to cyclic existence. 1) Cyclic existence viewed from one perspective is a round of སྲིད་པ་ possibilities, of existences that can occur, hence སྲིད་པ་ is a synonym for cyclic existence. E.g., the སྲིད་པའི་འཁོར་ལོ་ so-called "wheel of life" is a diagram which the Buddha had drawn on the lintel of a King's palace and which illustrates the way that cyclic existence works; the wheel shows how one "becomes" the various "existences" of cyclic existence. 2) It implies the taking of birth in cyclic existence due to karmic cause and effect. One "becomes" an existence which is one of the possibilities that one has because of one's collection of karmic habits. 3) It implies "an existence" as in one of the ཆུ་བོ་བཞི་ four currents q.v. 4) "Existence" is the tenth of the རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ཡན་ལག་བཅུ་གཉིས་ twelve links of dependent, related origination. ([HNL] translates this as "rebirth" in this context but that is not correct.) In this context is the event early in the death process in which the particular karmic seeds that will cause the next birth are "slotted" into place and become effective as the seeds which will pattern the next rebirth. As Tsongkhapa points out, this is a case of a cause being given the name of an effect (see རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ཚུལ་བཅུ་གཉིས་ for more). III. It is also used to convey the sense of non-religious matters within the world of becoming, the "secular" side of things with all of the worldliness that it entails. E.g., སྲིད་དོན་ "politics", སྲིད་འབྱོར་ worldly involvement. 3 [DUFF] zhen pa  I. v.i. ཞེན་པ་/ ཞེན་པ་/ ཞེན་པ་//. "To like something and be attached to it". E.g., [TC] བཟའ་བཏུང་དང་རྩེད་མོར་ཞེན་པ། "attached to food, drink, and entertainment". II. 1) "Clinging" which is cognate to the verb above but see below. 2) "Appetite" for food and drink. E.g., [TC] ཞེན་པ་ཉམས་པ། "his appetite (for food / drink) weakened". NOTE that this term has a very specific and important usage in Buddhist terminology. There, the term ཞེན་པ་ means more than just དགའ་བ་ "liking" and ཆགས་པ་ "attachment" in general. In Buddhism, liking and attachment are individual སེམས་བྱུང་ mental events that might appear in the སེམས་ dualistic mind of a སེམས་ཅན་ sentient being. However, ཞེན་པ་ "clinging" is a much more over-riding quality that appears in the mind of a sentient being. "Clinging" refers to the process in mind first of mistaking what is in reality unclean / impure / suffering and taking it to be clean / pure / and non-suffering followed by clinging to that, believing it to be desirable, correct, and so forth. Although liking and attachment are factors that cause one to continue on in cyclic existence, they arise because of the more fundamental mistake and clinging of ཞེན་པ་. Unfortunately, none of the English words being used here have these definitions, therefore when translating Buddhist material, the true meaning of which can rely heavily on these distinctions, the meaning is usually lost. Because of what has just been described, it is crucial that ཞེན་པ་ be differentiated from other, similar terms such as དགའ་བ་ "liking" and ཆགས་པ་ "attachment". Therefore, throughout this dictionary "clinging" is used only for ཞེན་པ་, attachment only for ཆགས་པ་.

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