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Examples
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Preah snang lesser wife of the king purohita religious official quan chua
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According to Gelug Prasangika, the conventional or superficial truth about something concerns its manner of appearance (snang-tshul); the deepest truth about something concerns its manner of abiding (gnas-tshul), which refers to what establishes its existence.
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Gelug is unique in asserting that conceptual and nonconceptual cognition both give rise to appearances of true existence (bden-snang), except when nonconceptually cognizing voidness: an absolute absence of true existence.
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[In 761] he sent his minister [Selnang (gSal-snang)] to Nepal [and on to India] to invite the Buddhist master Shantarakshita, [the abbot of Nalanda Monastery, the most prestigious Buddhist center of learning in northern India.]
A Survey of Tibetan History ��� 1 The Empire of the Early Kings of Tibet 2009
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From the point of view of the manner of appearance of the extent of what they are (ji-snyed-kyi snang-tshul), all three appearances are concordant conventional truths (tshul-bzhin kun-rdzob bden-pa): they accurately accord with what validly appears to each of these classes of beings.
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Thus, in the conceptual cognition of “the year 2008” on which is imputed, for instance, “the category not-yet-happening,” although the existent totally conceptional category is the appearing object (snang-yul) that is directly before the mental consciousness as part of the essential nature of that conceptual cognition, the “year 2008” is what appears (snang-ba) through it.
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It produces an appearance of its object as not truly existent (med-snang).
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In non-Gelug, appearance-making of true existence (bden-snang) occurs only with conceptual cognition.
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From the point of view of the manner of appearance of how their existence is established (ji-ltar-gyi snang-tshul), to ordinary beings and arya bodhisattvas, uncertainty or both certainty and uncertainty appears to be truly established from the side of causally related phenomena, while to Buddhas certainty appears not to be truly established from the side of causally related phenomena.
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The Gelug presentation just adds that what we see through the periscope appears to exist in an impossible manner – in the Chittamatra system, with an appearance of duality (gnyis-snang), and within the Svatantrika system, with an appearance of true unimputed existence (bden-snang).
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