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This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

• Steinert App Dictionaries/06-Hopkins-Comment/532  + (object-ultimate; Comment: This is one of t … object-ultimate; Comment: This is one of the three meanings of ultimate (don dam, paramArtha) according to Matireya's Differentiation of the Middle and Extremes (III.11ab): object-ultimate (don don dam, i.e., thusness); attainment-ultimate (thob pa don dam, i.e., nirvANa); and practice-ultimate (sgrub pa don dam, true paths). BJ calls them terminological divisions, not actual divisions.nological divisions, not actual divisions.)
• Steinert App Dictionaries/06-Hopkins-Comment/746  + (one of the three bodies of a Buddha; the others are: Emanation Body (sprul pa'i sku, nirmANa-kAya); and Truth Body (chos sku, dharma-kAya))
• Steinert App Dictionaries/06-Hopkins-Comment/737  + (one of the three bodies of a Buddha; the others are: Emanation Body (sprul pa'i sku, nirmANa-kAya); and Truth Body (chos sku, dharma-kAya))
• Steinert App Dictionaries/06-Hopkins-Comment/924  + (one of the three main bodies of a Buddha; the others are: Form Body (gzugs sku, rUpa-kAya); and Truth Body (chos sku, dharma-kAya))
• Steinert App Dictionaries/06-Hopkins-Comment/758  + (one of the two types of MahAyAna path of n … one of the two types of MahAyAna path of no more learning (theg chen gyi mi slob lam), the other being exalted knower of all aspects that knows the ultimate truth (ji lta ba mkhyen pa'i rnam mkhyen)SW: have we changed translations of 'ji snyed pa' and 'ji lta ba' from "varieties and modes" to "conventional truths and ultimate truths"?"conventional truths and ultimate truths"?)
• Steinert App Dictionaries/06-Hopkins-Comment/244  + (one of the two types of Solitary Realizer … one of the two types of Solitary Realizer paths of no more learning the other being Solitary Realizer path of no more learning of those who previously had the realizations of congregating [Solitary Realizers] (tshogs spyod kyi rtogs pa sngon du song ba'i rang rgyal gyi mi slob lam)n du song ba'i rang rgyal gyi mi slob lam))
• Steinert App Dictionaries/06-Hopkins-Comment/1724  + (one of the two types of paths of release of a Hearer's path of meditation; the other is: done in terms of a person who has gradual objects of abandonment (spang bya rim gyis pa'i dbang du byas pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1725  + (one of the two types of paths of release of a Hearer's path of meditation; the other is: done in terms of a person who has simultaneous objects of abandonment (spang bya cig char ba'i dbang du byas pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1840  + (path of accumulation; Comment: This is one of the five paths (lam): path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1842  + (path of accumulation; tshogs lam; Comment: … path of accumulation; tshogs lam; Comment: This is one of the five paths (lam): path of accumulation (path of accumulation); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).nd path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1552  + (path of meditation; Comment: This is one of the five paths (lam): path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/992  + (path of no more learning; Comment: This is one of the five paths (lam): path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1510  + (path of preparation; Comment: This is one of the five paths (lam): path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1065  + (path of seeing; Comment: This is one of the five paths (lam): path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1870  + (real conventional truth; Comment: From within objects and subjects, the translation for objects is "real conventional truth"; for subjects it is "correct conventional truth.")
• Steinert App Dictionaries/06-Hopkins-Comment/1880  + (seventh of the eight paths which constitute the fourth noble truth—true paths (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1872  + (sixth of the eight paths which constitute the fourth noble truth—true paths (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1011  + (the fourth of the twelve links of dependent arising)
• Steinert App Dictionaries/06-Hopkins-Comment/1010  + (the fourth of the twelve links of dependent arising)
• Steinert App Dictionaries/06-Hopkins-Comment/359  + (the fourth stage of the path of preparation; the others are: (1) heat (drod); (2) peak (rtse mo); and (3) forbearance (bzod pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1748  + (the highest level within the three realms; fourth of the four formless absorptions (gzugs med snyoms 'jug, arUpya-samApatti); for others see: [[gzugs med snyoms 'jug]])
• Steinert App Dictionaries/06-Hopkins-Comment/1874  + (third of the eight paths which constitute the fourth noble truth—true paths (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1876  + (third, fourth, and fifth of the eight paths which constitute the fourth noble truth—true paths (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1871  + (true establishment is one of the five objects of negation in the SvAtrantika system, and one of the eight in the PrAsaGgika system; for others see: [[dgag bya]])
• Steinert App Dictionaries/06-Hopkins-Comment/525  + (ultimate truths are understood in differen … ultimate truths are understood in different ways by the various Buddhist systems; see definition headingComment: The Sanskrit for "ultimate truth," paramArthasatya, is etymologized three ways within identifying parama as "highest" or "ultimate," artha as "object," and satya as "truth." In the first way, parama (highest, ultimate) refers to a consciousness of meditative equipoise directly realizing emptiness; artha (object) refers to the object of that consciousness, emptiness; and satya (truth) also refers to emptiness in that in direct perception emptiness appears the way it exists; that is, there is no discrepancy between the mode of appearance and the mode of being. In this interpretation, a paramArthasatya is a "truth-that-is-an-object-of-the-highest-consciousness." In the second way, both parama (highest, ultimate) and artha (object) refer to a consciousness of meditative equipoise directly realizing emptiness in that, in the broadest meaning of "object," both objects and subjects are objects, and a consciousness of meditative equipoise directly realizing emptiness is the highest consciousness and thus highest object; satya (truth), as before, refers to emptiness. In this second interpretation, a paramArthasatya is an emptiness that exists the way it appears to a highest consciousness, a "truth-of-a-highest-object." In the third etymology, all three parts refer to emptiness in that an emptiness is the highest (the ultimate) and is also an object and a truth, a "truth-that-is-the-highest-object." ChandrakIrti, the chief Consequentialist, favors the third etymology in his Clear Wordsors the third etymology in his Clear Words)
• Steinert App Dictionaries/06-Hopkins-Comment/1016  + (wisdom; Comment: Equivalents taken from Grounds and Paths (sa lam) are path of liberation (that lam), exalted wisdom (ye shes), clear realizer (mngon rtogs), mother (yum), vehicle (theg pa).)

• Steinert App Dictionaries/06-Hopkins-Comment/1867  + (first of the eight paths which constitute the fourth noble truth—true paths (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1878  + (first of the eight paths which constitute the fourth noble truth—true paths (T))

• Steinert App Dictionaries/06-Hopkins-Comment/1868  + (Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because of not being perverse.)
• Steinert App Dictionaries/06-Hopkins-Comment/513  + (Comment: An equivalent of ultimate truth ( … Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because it is the object of the activity of Superiors' exalted wisdom of meditative equipoise; "highest" (dam pa, parama) is taken as the exalted wisdom of uncontaminated meditative equipoise, and "object" (don, artha) is taken as the thusness, or emptiness, that is the object of that exalted wisdom, whereby thusness is called the truth that is the object of the highest [wisdom] (dam pa'i don, paramasya artha-satya). In another interpretation, that wisdom itself is called the highest object (don dam pa, parama-artha), since it is both highest and object; emptiness is called the truth of the highest object (don dam pa'i bden pa, parama-arthasya satya). dam pa'i bden pa, parama-arthasya satya).)
• Steinert App Dictionaries/06-Hopkins-Comment/357  + (Comment: An equivalent of ultimate truth ( … Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because meditation within observing it acts as a cause of the qualities (dharma, chos) of Superiors (Arya, 'phags pa)." Emptiness, being uncaused, is not itself a cause (element), but meditation on it causes the development of marvelous qualities; thus, emptiness comes to be called a cause, an element producing those qualities.use, an element producing those qualities.)
• Steinert App Dictionaries/06-Hopkins-Comment/430  + (Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because whether Buddhas arise or not it permanently abides thus without changing.)
• Steinert App Dictionaries/06-Hopkins-Comment/1082  + (Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because in it the signs of the proliferations of duality are ceased.)
• Steinert App Dictionaries/06-Hopkins-Comment/923  + (Comment: From within objects and subjects, the translation for objects is "unreal conventional truth"; for subjects it is "incorrect conventional truth.")
• Steinert App Dictionaries/06-Hopkins-Comment/542  + (Comment: In the PAli canon: ATThakavagga, the thirteenth sutta of the MahAviyuhasutta in the fourth section of the Sutta NipAta.)
• Steinert App Dictionaries/06-Hopkins-Comment/850  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
• Steinert App Dictionaries/06-Hopkins-Comment/853  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
• Steinert App Dictionaries/06-Hopkins-Comment/1527  + (Comment: In the division into four, the fi … Comment: In the division into four, the first refers to the mind-generations of the paths of accumulation (tshogs lam) and preparation (sbyor lam), the second to the mind-generations of the first seven grounds of Bodhisattva Superiors, the third to the mind-generations of the eighth, ninth, and tenth grounds of Bodhisattva Superiors, and the fourth to the mind-generations of Buddhas.fourth to the mind-generations of Buddhas.)
• Steinert App Dictionaries/06-Hopkins-Comment/614  + (Comment: Ken-sur Nga-w#ang-lek-den etymolo … Comment: Ken-sur Nga-w#ang-lek-den etymologized this is "full-fall", i.e., one who is filled with the afflictions and has fallen into cyclic existence. As he said, this is not true of all persons, because even a Buddha, for instance, is a person. It is to be noted that animals, for instance, are persons. It is said that in general "self" (bdag, Atman) "person," and "I" (nga, ahaM) are equivalent, but 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. The schools hold differing opinions on the nature of the person. According to Ge-luk-b#a scholars, all except the Middle Way Consequence School posit something from within the bases of imputation of a person — usually either mind or the collection of mind and body — as being the person. In contrast, the Consequence School holds that, even though a person is imputed in dependence upon mind and body (in the Formless Realm, a person is imputed in dependence only on mind), the person is neither mind nor body nor a collection of mind and body, since it is just the I that is imputed in dependence upon mind and body. Following the lead of ChandrakIrti, recognized by most as the founder of the Consequence School, Ge-luk-b#a scholars identify how in the other schools some factor among the five aggregates (forms, feelings, discriminations, compositional factors, and consciousnesses) or the collection of them is considered to be the person when sought analytically from among its bases of imputation: the Proponents of the Great Exposition, in general, hold that the mere collection of the mental and physical aggregates is the person; however, some of the five SaMmitIya subschools of the Great Exposition School maintain that all five aggregates are the person (although the absurdity of one person being five persons would seem difficult not to notice) while another subschool, the Avantaka, asserts that the mind alone is the person; the SUtra School Following Scripture assert that the continuum of the aggregates is the person; the SUtra School Following Reasoning maintains that the mental consciousness is the person; the Mind-Only School Following Scripture holds that the mind-basis-of-all (kun gzhi rnam par shes pa, AlayavijJAna) is the person; the Mind-Only School Following Reasoning asserts that the mental consciousness is the person; both the Yogic Autonomy School and the SUtra Autonomy School assert that a subtle, neutral mental consciousness is the person. For the most part, the delineation of what these schools assert to be the person is a matter of conjecture and not reporting of forthright statements in these schools' own texts. Though it is clear that most of these schools (if not all) accept that persons exist, it is often not clear in their own literature that they assert that something from within the bases of imputation of a person is the person. Rather, as presented in Vasubandhu's commentary on the ninth chapter of his Treasury of Manifest Knowledge, persons are merely asserted to be "non-associated compositional factors" (ldan min 'du byed, viprayuktasaMskAra) and thus an instance of the fourth aggregate, compositional factors, without a specific identification — of any of the five aggregates that are a person's bases of imputation — as the person.son's bases of imputation — as the person.)
• Steinert App Dictionaries/06-Hopkins-Comment/1205  + (Comment: The fourth of the Four [Medical] Tantras (rgyud bzhi) deals with methods of diagnosis such as urinalysis and pulse-taking as well as the manufacture of medicines.)
• Steinert App Dictionaries/06-Hopkins-Comment/440  + (Comment: The other two large monasteries near Hla-s#a that constitute the Three Seats are S#e-ra (se rwa) and Dre-b#ung ('bras spungs).)
• Steinert App Dictionaries/06-Hopkins-Comment/333  + (Comment: These are the eight uninterrupted paths of the path of seeing.)
• Steinert App Dictionaries/06-Hopkins-Comment/1682  + (Comment: This is a school of True Aspectarians (rnam bden pa, satyAkAravAdin) within the Mind-Only School. check JYS for SUtra School)
• Steinert App Dictionaries/06-Hopkins-Comment/753  + (Comment: This is a school of True Aspectarians (rnam bden pa, satyAkAravAdin) within the Mind-Only School. check JYS for SUtra School)
• Steinert App Dictionaries/06-Hopkins-Comment/1551  + (Comment: This is a school of True Aspectarians (rnam bden pa, satyAkAravAdin) within the Mind-Only School. check JYS for SUtra School)
• Steinert App Dictionaries/06-Hopkins-Comment/1273  + (Comment: This is one of the five paths of Solitary Realizers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1156  + (Comment: This is one of the five paths of Hearers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1794  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1274  + (Comment: This is one of the five paths of Solitary Realizers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1795  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1143  + (Comment: This is one of the five paths of Hearers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1788  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)