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L 061 tshor ba [Def:] nyam su myong ba’i bdag nyid can // vedanā // feeling [Def:] That which is the nature of experience.
Analiza terminu

tshor ba – {tshor ba, tshor ba, tshor ba} intr. v.; 1) to hear. 2) mental or physical feeling, sensation, perceptions, pleasure pain, [seventh of the one of the {phung po lnga} the five aggregates / skandhas. {rten cing 'brel bar 'byung ba'i yan lag bcu gnyis} 12 links of dependent origination.]. feeling; sensation (i.e. as aggregate or one of twelve links); Def. by Jamgön Kongtrul: {yan lag bdun pa ni/ reg pa de la brten ns tshor ba bde sdug bar ma gsum myong ba yin te/ mig dbang dang/ yul gzugs yid 'ong/ mig shes gsum 'dus pa las thog mar mig shes kyis yul yongs su gcod pa'i reg pa 'byung/ de'i rjes su reg pas yongs su myong ba'i tshor ba bde bar 'byung bas mtshon no/ / dbang shes drug la tshor ba gsum gyi dbye bas yid nye bar rgyu ba bco brgyad ces bya} [RY]
– (DUFF → poniżej)

Analiza definicji

nyams – 1) [meditative / temporary] experience, meditation-moods [experiential sign of the development of practice]. 2) vision. 3) Abbr. of {nyams pa} 4) imposing air / presence / dignity, haughty, arrogant. 5) elegance, charm, handsome, elegant. 6) thought, mind, spirit. 7) impairment, impairment, sentiment [in dramatic arts]. thought, experiential sign of the development of practice, experiences, withered; experience, meditation experience; violate, damage, deteriorate, weaken [in context of vows and commitments] [RY]
myong ba – experienced, tasting. {myong ba, myangs pa, myong ba} intr. v.; ft. and alt. pf. of {myong ba}; to feel/ experience; to partake of (existence, e.g.); personal experience [RY]
bdag nyid – I, great being, being, lord, "atman itself." great being, lord, sovereign, [- Syn {rang bzhin} nature, identity, entity, personification, nature, oneself, myself, himself, themselves, possess. see {ngo bo} or {rang bzhin} self, svayam, {rang nyid}; great being, lord, sovereign; [- Syn {rang bzhin] nature, identity, entity; personification; oneself/ yourself/ myself; see {ngo bo} or {rang bzhin} the very nature, quintessence; essence, nature, - entity; on one's own, personification, nature; epitome; yourself [RY]
bdag nyid can – 1) to be the epitome/ embodiment of ...; appear as; include, incorporate, embody. 2) great being, entity; personification, master [RY]
- personification, master, appear as [JV]
can – I. Indicating the meaning of the "presence of" someone. E.g., [TC] ཁོའི་ཅན་དུ་འགྲོ་བ། "went to his side / before him / to him". The meaning must be translated on context. II. <ཚིག་ཕྲད་ phrase connector> In grammar, this connector is described as having two similar meanings. 1) Showing possession. E.g., ལག་པ་ཅན་ means "having hands". In this usage it produces an adjectival phrase. 2) Showing possession but as a person or thing that has the item shown. In this usage it functions the same as a བདག་སྒྲ་ "term of the owner", though note the difference that the term of the owner can only do this for living beings whereas this connector is used to do it for living and non-living things alike. Making this kind of construction is very common in Sanskrit so found its way into Tibetan where it is often seen in direct translations of Sanskrit phrases, as well as in native constructions. E.g., the phrase given under the first meaning ལག་པ་ཅན་ instead of meaning "possessing / having / associated with / imbued with / endowed with hands" can also mean "The handed one". I.e., the connector turns the phrase that it is part of into a new noun-phrase. In some cases the English ending "-full" or "-ed" provides a good translation. [D]
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Autor 1 odczucie [Def:] To, co ma naturę doświadczenia.
Autor 2
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Dodatkowe informacje

[DUFF] tshor ba  I. v.i. ཚོར་བ་/ ཚོར་བ་/ ཚོར་བ་//. "To sense" and "to feel" meaning "to contact an object of the senses and have a sensation in mind occur because of it". This is also used in the sense of having sensed and understood something, e.g., one person, thinking that a second person did not hear what a third person said, says "Did you hear that?". The second person says [TC] ཁོའི་སྐད་ཆ་ངས་ཚོར་བྱུང་། "I heard what he said" where heard means that he was conscious of it and understood it; what was said did indeed come to his attention. This is a little different from གོ་བ་ which simply means that something was heard and understood; this has more the sense that something did actually arrive on the doorstep of perception, that one did "connect with" it, and more over that the meaning of it did strike home—in English we would say, "it did come to my attention". This verb can also be translated "to feel" in the sense of having the sense that something happened. E.g., [TC] ལུས་ཀྱི་སྡུག་བསྔལ་ལུས་ཀྱིས་ཚོར་བ། "the unsatisfactoriness of the body is sensed by the body"; ཁོའི་སྐད་ཆ་ངས་ཚོར་བྱུང་། "I heard him talking". This is often used in meditation texts when some occurrence in mind is sensed by / felt by the meditating mind. E.g., རྟོག་པ་འོག་འགྱུས་སུ་སོང་བ་མ་ཚོར་བ་ནི། ཕུབ་མའི་ཞབས་ཀྱི་འཇབ་ཆུ་ཟེར་བ་ཡིན། "not sensing the occurrence of undercurrents of thought is called "water seeping undetected beneath the hay(stack)". II. "Feeling". Translation of the Sanskrit [NDS] "vedanā". 1) "Feeling" as one of the ཀུན་ཏུ་འགྲོ་བ་ལྔ་ five ever-present mental events. 2) "Feeling" as one of the ཕུང་པོ་ལྔ་ five skandhas. Feeling is the component of the dualistic perceptual process which is the production of a response to the decision that was made about an ཡུལ་ object of perception when it was རེག་པ་ contacted. The response appears as an མྱོང་བ་ experience in the mind that the object is either བདེ་ pleasant, སྡུག་ unpleasant or བཏང་སྙོམས་ neutral. These three experiences are called ཚོར་བ་བདེ་བ་ "pleasant feeling", ཚོར་བ་སྡུག་བསྔལ་ "unpleasant feeling", and ཚོར་བ་བཏང་སྙོམས་ "neutral feeling". Feeling is only ever one of those only three experiences and the three taken together are called the ཚོར་བ་གསུམ་ three feelings. These three "feelings" are further divided into being either mental or physical feeling but this simply categorizes whether one of the three feelings has been experienced in regard to an object known through mental or physical consciousness. Once a feeling has occurred sentient beings usually act on the feeling by producing the various ཉོན་མོངས་པ་ afflicted states of mind in response to it. These then function as འདུ་བྱེད་ formatives of further possibilities of འཁོར་བ་ cyclic existence. Thus, feelings are one of the prime causes in the production of cyclic existence. Since the mental event of feeling is a crucial part of the process that drives sentient beings' cycling through births in deluded existence, it is the seventh of the རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ཚུལ་བཅུ་གཉིས་ twelve processes of dependent-related arising q.v. for more information. And, because it is one of the keys to the continuation of cyclic existence, the Buddha highlighted it specifically by categorizing it as one of the key components of sentient being's psychophysical existence. He put the whole area of "feeling" as the second of ཟག་བཅས་ཀྱི་ཕུང་པོ་ལྔ་ the five aggregates with outflows and called it the ཚོར་བའི་ཕུང་པོ་. Although the standard translation of ཚོར་བ་ has been "feeling" for many years now, there is a fault with this. As H.V. Guenther pointed out, it is more that there is a "tone" of mind that occurs regarding the perceived object. For this reason he translated it as "feeling-tone". Given the meaning of the term "sensation" is probably more accurate and should be considered in place of "feeling". 3) "Sensation". Used to mean any sensation that occurs to the mind. E.g., in instructions on meditation, it is often used to refer to the sensation of a thought coming into mind.

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