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A list of all pages that have property "english-comment" with value "Comment: definition of Bodhisattva path (byang sems kyi lam)". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/06-Hopkins-Comment/68  + (Comment: definition of compounded phenomenon ('dus byas)\nCheck tenses (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/1040  + (Comment: definition of manifest phenomenon (mngon gyur) in Established Base (gzhi grub)\nCheck English (T) Is object of cognition the English of "rtogs par bya ba"? (SW))
  • Steinert App Dictionaries/06-Hopkins-Comment/1044  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.ng care of another. See Ann, dngos, 134.5.)
  • Steinert App Dictionaries/06-Hopkins-Comment/465  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.ng care of another. See Ann, dngos, 134.5.)
  • Steinert App Dictionaries/06-Hopkins-Comment/533  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.ng care of another. See Ann, dngos, 134.5.)
  • Steinert App Dictionaries/06-Hopkins-Comment/596  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.ng care of another. See Ann, dngos, 134.5.)
  • Steinert App Dictionaries/06-Hopkins-Comment/618  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.ng care of another. See Ann, dngos, 134.5.)
  • Steinert App Dictionaries/06-Hopkins-Comment/664  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention." As Bel-den-chö-jay says:\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)sam pa la dgongs pa, pudgalAntarAbhiprAya))
  • Steinert App Dictionaries/06-Hopkins-Comment/732  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention." As Bel-den-chö-jay says:\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)sam pa la dgongs pa, pudgalAntarAbhiprAya))
  • Steinert App Dictionaries/06-Hopkins-Comment/880  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention." As Bel-den-chö-jay says:\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)sam pa la dgongs pa, pudgalAntarAbhiprAya))
  • Steinert App Dictionaries/06-Hopkins-Comment/1072  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention." As Bel-den-chö-jay says:\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)sam pa la dgongs pa, pudgalAntarAbhiprAya))
  • Steinert App Dictionaries/06-Hopkins-Comment/1511  + (Comment: dgongs pa (abhiprAyA) is often mi … Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention." As Bel-den-chö-jay says:\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)sam pa la dgongs pa, pudgalAntarAbhiprAya))
  • Steinert App Dictionaries/06-Hopkins-Comment/1017  + (Comment: dpe mkhyud means to hold onto books and thus an unwillingness to lend books; this is how it comes to mean miserliness with respect to the doctrine.)
  • Steinert App Dictionaries/06-Hopkins-Comment/675  + (Comment: grong sogs 'joms—destruction of cities and so forth—is one of the eighteen root infractions of the Bodhisattva vows. GrAmaghAtaka; perhaps also NagaraghAtaka, or PuraMdara.)
  • Steinert App Dictionaries/06-Hopkins-Comment/548  + (Comment: identified as AshvaghoSha.)
  • Steinert App Dictionaries/06-Hopkins-Comment/314  + (Comment: illustration: one with thing (dngos po dang gcig) change ex 1 eng to "is necessarily not a generality"?(SW))
  • Steinert App Dictionaries/06-Hopkins-Comment/1453  + (Comment: in terms of the practice of Secre … Comment: in terms of the practice of Secret Mantra, the union of male and female is used with an entirely different consciousness. In this practice, the bliss arising from union of male and female is used to realize the emptiness of inherent existence in a totally non-dualistic and powerful way. For this practice to be effective, the regenerative fluid must be in good condition, and thus the importance of virilification is not limited to bringing physical pleasure or maintaining a family lineage but also includes enhancement of a high state of spiritual experience.t of a high state of spiritual experience.)
  • Steinert App Dictionaries/06-Hopkins-Comment/160  + (Comment: it is said that in general "self, … Comment: it is said that in general "self," "person," (gang zag, pudgala) and "I" (nga, ahaM) are equivalent, in the particular context of the selflessness of persons "self" and "person" are not at all equivalent and do not at all have the same meaning. In the term "selflessness of persons," "self" refers to a falsely imagined status that needs to be refuted, whereas "persons" refers to existent beings who are the bases with respect to which that refutation is made. All four Buddhist schools, therefore, hold that persons exist; they do not claim that persons are mere fictions of ignorance.at persons are mere fictions of ignorance.)
  • Steinert App Dictionaries/06-Hopkins-Comment/841  + (Comment: kun rdzob is etymologized three w … Comment: kun rdzob is etymologized three ways: as convention (tha snyad, vyavahAra); as mutual dependence (phan tshun brten pa, parasparasaMbhavana); and as concealer (sgrib byed, samantAdvaraNa). In the context of the two truths the third etymology is predominant in the Mind-Only and Middle Way Schools in the sense that non-ultimate phenomena seem to be truths for an ignorant consciousness that conceals reality and thus are "concealer-truths."s reality and thus are "concealer-truths.")
  • Steinert App Dictionaries/06-Hopkins-Comment/1063  + (Comment: location where Atisha wrote the Lamp for the Path to Enlightenment in 1042-1043.)
  • Steinert App Dictionaries/06-Hopkins-Comment/693  + (Comment: more literally, "high sayings." Rather than the written word, the main field of reference of this term is the spoken word.)
  • Steinert App Dictionaries/06-Hopkins-Comment/804  + (Comment: mun pa also translates tamas.)
  • Steinert App Dictionaries/06-Hopkins-Comment/544  + (Comment: need to give an instance)
  • Steinert App Dictionaries/06-Hopkins-Comment/1674  + (Comment: one of the X marks/signs of a Buddha.get from mdzod spu entry)
  • Steinert App Dictionaries/06-Hopkins-Comment/1459  + (Comment: one of the similar associations (?) (mtshungs ldan lnga); for others see: [[mtshungs ldan]])
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