nyid

According to the Gelug interpretation of Svatantrika, this means that both the proponent and opponent validly cognize defining characteristics (mtshan-nyid) findable on the sides of these items that establish the conventional existence of these items.

The Five Great Madhyamaka Lines of Reasoning Used to Establish Voidness 2009

Is there a specific validly knowable object “yoghurt in the pot,” or some aspect or individual defining characteristic mark (mtshan-nyid) of such yoghurt, that exists and in some way endures through the future, present, and past as a findable referent “thing” (btags-don) corresponding to the conception of “yoghurt in the pot”?

What Does a Buddha Know in Knowing the Past, Present, and Future? ��� Part Two: Variant Indian Buddhist Views Concerning Temporally Related Phenomena 2009

The Samkhya-Yoga system divides all knowable phenomena into 25 classes (de-nyid, Skt. tattva).

Basic Tenets of the Samkhya and Yoga Schools of Indian Philosophy 2008

Gelug Prasangika also asserts that the existence of a clay pot or the year 2006 cannot be established by a common-locus defining characteristic mark (mtshan-nyid) on the side of the clay pot or the year 2006.

The Nature of Time as a Temporal Interval 2007

Distinguishing an object is the subsidiary awareness that separates it from the rest of the cognitive field by focusing on the individual defining characteristic (mtshan-nyid) of the object.

Relationships with Objects 2006

Deepest bodhichitta (don-dam byang-sems, ultimate bodhichitta) focuses on its deepest truth (don-dam bden-pa, ultimate truth), namely its voidness (stong-nyid, emptiness).

Conventional and Deepest Bodhichitta and the Two Truths in Anuttarayoga Tantra 2006

When we achieve unchanging blissful awareness of voidness, then we possess the celibate behavior of reality (de-kho-na nyid-gyi tshangs-spyod), with which we never have any shift from unchanging bliss (mi-‘gyur-ba’i bde-ba) and never have the bliss of orgasmic emission (dzag-bde).

The Four Maras (The Four Demonic Forces) 2006

Of the three types of characterized phenomena (mtshan-nyid gsum), totally conceptional phenomena (kun-brtags, totally imaginary phenomena) include existent ones (namely, all static phenomena other than voidnesses) and nonexistent ones (such as unicorns and external phenomena).

Special Features of the Gelug Tradition 2006

A blissful awareness (bde-ba) and an awareness of voidness (stong-nyid, emptiness), on the other hand, are not naturally two facts about an understanding of an object.

Relationships between Two Objects in Anuttarayoga Tantra 2006

A category (spyi) is a universal imputed onto a set of individual items sharing a common defining characteristic mark (mtshan-nyid, definition), such that all the items in the set can be understood as being the same general type of thing.

The Validity and Accuracy of Cognition of the Two Truths in Gelug-Prasangika 2006