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• Steinert App Dictionaries/06-Hopkins-Comment/1701  + (one of the three types of exalted wisdom of meditative equipoise of a Hearer path of meditation; see nyan thos kyi sgom lam mnyam bzhag ye shes for others])
• Steinert App Dictionaries/06-Hopkins-Comment/1151  + (one of the three types of exalted wisdom of meditative equipoise of a Hearer's path of seeing; see nyan thos kyi mthong lam mnyam bzhag ye shes for others)
• Steinert App Dictionaries/06-Hopkins-Comment/1157  + (one of the three types of exalted wisdom of meditative equipoise of a Hearer path of meditation; see nyan thos kyi sgom lam mnyam bzhag ye shes for others)
• Steinert App Dictionaries/06-Hopkins-Comment/264  + (one of the two main collections of the Bodhisattva; the other is the collection of wisdom (ye shes kyi tshogs))
• Steinert App Dictionaries/06-Hopkins-Comment/1727  + (one of the two types of Hearer path of no more learning (nyan thos kyi mi slob lam); the other is Hearer exalted knower that has gradual objects of abandonment (spang bya rim gyis pa'i dgra bcom pa'i mkhyen pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1726  + (one of the two types of Hearer path of no more learning (nyan thos kyi mi slob lam); the other is Hearer exalted knower that has gradual objects of abandonment (spang bya cig char ba'i dgra bcom pa'i mkhyen pa ))
• Steinert App Dictionaries/06-Hopkins-Comment/760  + (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 conventional truths (ji snyed pa 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/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/1612  + (one of the two types of obstructions abandoned by Bodhisattvas on the path to enlightenment; the other type is: the afflictive obstructions (nyon mongs sgrib, klezAvaraNa))
• 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/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/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/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/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/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/781  + (various constituents; Comment: In the seve … various constituents; Comment: In the seventh chapter of the SUtra Unraveling the Thought "various constituents" (sna tshogs pa) refers to the eighteen constituents and "manifold constituents" (khams du ma) refers to the six constituents. See also khams; khams tha dad pa; khams du ma.also khams; khams tha dad pa; khams du ma.)
• 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/1055  + (includes the first two paths, the path of accumulation (tshogs lam, saMbhAra-mArga) and the path of preparation (sbyor lam, prayoga-mArga))

• Steinert App Dictionaries/06-Hopkins-Comment/300  + ((PH) no entry for (... sbyor lam) but there is for (...sbyor ba) ? [see also: go sgrub])
• Steinert App Dictionaries/06-Hopkins-Comment/649  + (Comment: A state of purity brought about by the path rathan than a factor of natural purity (rang bzhin rnam dag gi cha).)
• Steinert App Dictionaries/06-Hopkins-Comment/467  + (Comment: Arhan/ arhant (dgra bcom pa) is t … Comment: Arhan/ arhant (dgra bcom pa) is translated as "Foe Destroyer" to accord with the usual Tibetan translation of the term and to assist in capturing the flavor of oral and written traditions that frequently refer to this etymology. Arhats have overcome the foe which is the afflictive emotions (nyon mongs, kleza), the chief of which is ignorance, the conception (according to the Consequence School) that persons and phenomena are established by way of their own character.\n The Indian and Tibetan translators were also aware of the etymology of arhant as "worthy one," as they translated the name of the "founder" of the Jaina system, Arhat, as mchod 'od "Worthy of Worship" (see Jam-y#ang-shay-b#a's Great Exposition of Tenets, ka, 62a.3). Also, they were aware of ChandrakIrti's gloss of the term as "Worthy One" in his Clear Words: "Because of being worthy of worship by the world of gods, humans, and demi-gods, they are called Arhats" (sadevamAnuøAsurAl lokAt pUnArhatvAd arhannityuchyate [Poussin, 486.5], lha dang mi dang lha ma yin du bcas pa'i 'jig rten gyis mchod par 'os pas dgra bcom pa zhes brjod la [P5260, vol. 98 75.2.2]). Also, they were aware of Haribhadra's twofold etymology in his Illumination of the Eight Thousand Stanza Perfection of Wisdom SUtra. In the context of the list of epithets qualifying the retinue of Buddha at the beginning of the sUtra (see Unrai Wogihara, ed., AbhisamayAla™kArAlokA PrajJA-pAramitA-vyAkhyA, The Work of Haribhadra [Tokyo: The Toyo Bunko, 1932-5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973], 8.18), Haribhadra says, "They are called arhant [=Worthy One, from root arh 'to be worthy'] since they are worthy of worship, religious donations, and being assembled together in a group, etc." (W9.8-9: sarva evAtra pUjA-dakøi˜A-ga˜a-parikarøAdy-Arhatayar-han-taH; P5189, 67.5.7: 'dir thams cad kyang mchod pa dang // yon dang tshogs su 'dub la sogs par 'os pas na dgra bcom pa'o).\nAlso, "They are called arhant [= Foe Destroyer, arihan] because they have destroyed (hata) the foe (ari)."\n(W10.18: hatAritvAd arhantaH; P5189, 69.3.6. dgra rnams bcom pas na dgra bcom pa'o). Thus, this is a considered preference in the face of alternative etymologies—"Foe Destroyer" requiring a not unusual i infix to make ari-han, ari meaning enemy and han meaning to kill, and thus "Foe Destroyer." Unfortunately, one word in English cannot convey both this meaning and "Worthy of Worship"; thus, I have gone with what clearly has become the predominant meaning in Tibet. (For an excellent discussion of the two etymologies of "Arhat" in Buddhism and Jainism, see L.M. Joshi's "Facets of Jaina Religiousness in Comparative Light," L.D. Series 85, [Ahmedabad: L.D. Institute of Indology, May 1981], 53-58). Institute of Indology, May 1981], 53-58).)
• Steinert App Dictionaries/06-Hopkins-Comment/483  + (Comment: In the Mind-Only School, the thor … Comment: In the Mind-Only School, the thoroughly established nature is the final object of observation by a path of purification, and indeed such a path observes, or apprehends, it; however, despite the fact that phenomena such as chairs are objects of observation of a path of purification, they are not observed or apprehended by it — they are only bases with respect to which emptiness is realized. Hence, the term "object of observation" in this context, as it has come to used in Ge-luk-b#a scholarship, is somewhat misleading. The usage of the term " objects of observation" even for objects that are not being observed may have come from systems that hold that even during direction perception of emptiness the phenomena qualified by emptiness still appear; this is called "meditative equipoise with appearance" (mnyam bzhag snang bcas). D#zong-ka-b#a earlier in his life held this notion but then switched to the opinion that the objects qualified by emptiness do not appear during meditative equipoise (mnyam bzhag snang med). His own commentary (legs bshad gser 'phreng) on Maitreya's Ornament for Clear Realization reflects his earlier notion, whereas his student Gyel-tsap's commentary (rnam bzhad snying po rgyan) reflects his later view. snying po rgyan) reflects his later view.)
• 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/777  + (Comment: One of the four foods, which acco … Comment: One of the four foods, which according to (1) morsel food (kham gyi zas, kavaDaMkAra-AhAra), (2) contact food (reg pa'i zas, sparza-AhAra) which is contaminated touch that increases the great elements associated with the sense powers, (3) intention food (sems pa'i zas, manaHsaMcetanAhAra) which is intention (or attention) that involves hope for a desired object, and (4) consciousness food (rnam shes kyi zas, vijJAna-AhAra) which is the collections of consciousness. S#er-s#hül L#o-sang-pün-tsok (Notes, 13b.5) cites the third chapter of Vasubandhu's Treasury of Manifest Knowledge (III.119-128) which indicates that:\n* coarse food furthers the body that is the support of this lifetime\n* contact furthers the mind that depends on the support of the body\n* intention projects future lifetimes (in that it is the main feature of karma)\n* the karmas that actualize future lifetimes in the sense of filling in the details of the lifetime projected by intention are posited as consciousness.\nS#er-s#hül quotes Vasubandhu's explanation that morsel food exists only in the Desire Realm whereas the other three exist in all three realms—Desire, Form, and Formless—and are necessarily contaminated. As Ge-s#hay B#el-den-drak-b#a explained, the foods increase cyclic existence, and thus uncontaminated contact, intention, and consciousness are not posited as food. S#er-s#hül paraphrases AsaGga's Compendium of Ascertainments which explains that although meditative absorptions and engaging in pure behavior are means of furthering the body through eliminating unfavorable circumstances, they are not posited as foods since they do not further the body by way of their own entities. His point must be that meditative stabilization therefore should not be included in the list.\n Contrary to this, Geshe Gedün Lodrö of the University of Hamburg includes meditative stabilization (ting nge 'dzin) and gives mental food as the second (Calm Abiding and Special Insight, 70-71):\n"The four types of nourishment are (1) coarse food, (2) mental nourishment, (3) nourishment of intention, and (4) nourishment of consciousness. The sense of mental satisfaction that comes when a desire is fulfilled is called mental nourishment. Just as coarse food nourishes the body, so satisfaction nourishes or replenishes the mind upon fulfillment of a desire. The third type, nourishment of intention, is an action that projects the next lifetime. Since it generates or produces the next lifetime, it is called a nourisher, or nourishment; it is the second link of the twelve-linked dependent-arising. Similarly, the third link, which is called consciousness, is known as the food of consciousness. Just as the action that projects, or impels, a future lifetime is called a nourisher, so the consciousness which is imprinted with that action and which will at the time of the effect of that action in the future life be imprinted with other karmas is called a nourisher, or nourishment. Why is [the first link of dependent-arising,] ignorance, not called a nourisher? It is because ignorance is the agent that pervades everything; thus, it is not singled out as a nourisher. There is still another type of nourishment, that of meditative stabilization. Persons who have achieved calm abiding and special insight and have proceeded to high levels of the path do not need to use coarse food; they have the nourishment of meditative stabilization.e nourishment of meditative stabilization.)
• Steinert App Dictionaries/06-Hopkins-Comment/331  + (Comment: Ptience is the third of the six p … Comment: Ptience is the third of the six perfections. Forbearance/patience is the third of the four levels of the path of preparation. (delete:for others see: sbyor lam) In general, that the term "forbearance" is used for levels of the path indicates an overcoming of non-facility, or fear, with profound doctrine.facility, or fear, with profound doctrine.)
• Steinert App Dictionaries/06-Hopkins-Comment/780  + (Comment: See also khams; khams du ma; khams sna tshogs pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/775  + (Comment: The scope of blue usually includes green.)
• Steinert App Dictionaries/06-Hopkins-Comment/1417  + (Comment: The second chapter of AsaGga's Su … Comment: The second chapter of AsaGga's Summary of the Great Vehicle, entitled "The Character of Objects of Knowledge," lists fifteen "cognitions," which are categories of phenomena. They are: 1. Cognitions of the body: the five sense powers, 2. Cognitions of the embodied: the afflicted mentality, 3. Cognitions of the enjoyer: the mind constituent, that is, the mental consciousness, 4. Cognitions of what is used by those: the six objects, 5. Cognitions of what uses those: the six consciousnesses, 6. Cognitions of time: the continuity of cyclic existence, 7. Cognitions of enumeration: numbering, 8. Cognitions of location: the world of the environment, 9. Cognitions of conventions: the four conventions — the seen (drSTa), the heard (zruta), the known (vijJAta), and the understood (mata), 10. & 11. Cognitions of the specifics of self and others: perceptions of self and other, 12. Cognitions of good transmigrations: humans and gods, 13. Cognitions of bad transmigrations: animals, hungry ghosts, and hell-beings, 14. Cognitions of death, 15. Cognitions of birth. The first nine arise from latent predispositions of verbalization (mngon brjod kyi bag chags) also called predispositions of verbal repetition (zlos pa'i bag chags). The tenth and the eleventh arise from latent predispositions of the view of self, also called predispositions of the view of the transitory collection ('jig tshogs la lta ba'i bag chags). The twelfth through the fifteenth arise from latent predispositions of the causal branches of existence, also called predispositions of maturation (rnam smin gyi bag chags).tions of maturation (rnam smin gyi bag chags).)
• Steinert App Dictionaries/06-Hopkins-Comment/764  + (Comment: There are outer (phyi), inner (nang), and alternative (gzhan) KAlacakras, these being the cosmology, the structure of mind and body, and the path-structure, respectively.)
• 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/1111  + (Comment: This is equivalent to path of preparation (sbyor lam, prayogamArga).)
• 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/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).)
• 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/1149  + (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/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/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/1791  + (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/1145  + (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/1792  + (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/1271  + (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).)