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Examples
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The total absence of such an impossible manner of existence as a frog is known as the “lack of an impossible ‘soul’ of a person” (gang-zag-gi bdag-med, selflessness of a person, identitylessness of a person) and a voidness (stong-pa-nyid, emptiness).
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Unlike our usual mental cognition, which arises from the dominating condition (bdag-rkyen) of our mental sensors (yid-kyi dbang-po), yogic cognition arises from a state of combined shamatha (zhi-gnas; calm abiding, mental quiescence) and vipashyana (lhag-mthong, special insight) as its dominating condition.
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We do this, for example, when we receive the offerings we make to ourselves in the tantric rituals (bdag-bskyed mchod-pa) – a practice unique to the Gelug tradition.
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It is also the simultaneously-acting condition for out body, body sensors, and the physical elements of both - but only in the context of our body and its physical elements serving as the basis for the body consciousness, and out body sensors ans their physical elements serving as the dominating condition (bdag-rkyen) for the body cognition.
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The doctrinally based form comes from learning and accepting the teachings on a soul (bdag, Skt. atman) of one of the non-Buddhist Indian tenet systems.
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According to all Indian Buddhist schools other than the Gelug interpretation of Prasangika, the coarse impossible soul of a person is one that is static, monolithic, and independent of the five aggregates (rtag-gcig-rang-dbang-gi bdag).
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As for visual cognition, in addition [to these two causal factors,] it requires an external object as the focal condition (dmigs-rkyen) for its arising, while the visual sensors [the sensorial cells] of the eyes are what are called the dominating condition (bdag-rkyen).
What Is the Self, Does the Self Have a Beginning, Will It Have an End? 2008
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A person (skyes-bu, Skt. purusha), soul or self (bdag, Skt. atman), perceiver (shes-pa), or knower (rig-pa) is the self that Buddhists refute.
Basic Tenets of the Samkhya and Yoga Schools of Indian Philosophy 2008
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The subtle impossible soul of a person is one that is self-sufficiently knowable (rang-rkya thub-‘dzin-pa’i bdag).
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Examples include the presence of fire where there is a smoking chimney, the fact that sound is nonstatic or impermanent, the fact that persons lack of an impossible “soul” (gang-zag-gi bdag-med, selflessness of persons), and the fact that all phenomena are devoid of truly established existence (bden-par ma-grub-pa).
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