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A list of all pages that have property "english-comment" with value "one of five types of exalted wisdom—a spanision of a Great Vehicle path of no more learning (T)". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/06-Hopkins-Comment/1223  + (p.n. of the great Buddhist philosopher, author of the Compendium of Valid Cognition (pramANa-samuccaya))
  • Steinert App Dictionaries/06-Hopkins-Comment/103  + (p.n. of the great MAdyamaka philosopher)
  • 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/1909  + (permanent phenomenon whose occurence is no … permanent phenomenon whose occurence is not possible; Comment: There are two types of permanent phenomenon: permanent phenomenon whose occurence is possible (yin pa srid pa'i rtag pa), an illustration of which is the two, permanent and [functioning] thing (rtag dngos gnyis); and permanent phenomenon whose occurence is not possible, an illustration of which is not possible, an illustration of which is)
  • Steinert App Dictionaries/06-Hopkins-Comment/316  + (potent creative cause; Comment: This is one of the two types of creative cause: potent creative cause (byed rgyu nus ldan)and importent creative cause (byed rgyu nus med).)
  • Steinert App Dictionaries/06-Hopkins-Comment/170  + (predispositions of the view of self; Comme … predispositions of the view of self; Comment: There are four types of predispositions in Ge-luk-b#a explanations of Mind-Only (sems tsam): predispositions of [perceptions of] similar type (rigs mthun gyi bag chags); predispositions of verbalization (mngon brjod kyi bag chags, abhilApavAsanA); predispositions of the view of self (bdag lta'i bag chags, AtmadRStivAsanA); predispositions of the branches of cyclic existence (srid pa'i yan lag gi bag chags, bhavAGgavAsanA.pa'i yan lag gi bag chags, bhavAGgavAsanA.)
  • Steinert App Dictionaries/06-Hopkins-Comment/62  + (production in three types; Comment: This i … production in three types; Comment: This is one of the three assertions concerning mental direct perceptions indicated on this occasion (skabs 'dir bstan gyi yid mngon): production only at the end of a continuum (rgyun mtha' kho nar skye ba); alternating production (spel mar skye ba); and production in three types ('gros gsum par skye ba).n in three types ('gros gsum par skye ba).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1342  + (production only at the end of a continuum; … production only at the end of a continuum; Comment: This is one of the three assertions concerning mental direct perceptions indicated on this occasion (skabs 'dir bstan gyi yid mngon): production only at the end of a continuum (rgyun mtha' kho nar skye ba); alternating production (spel mar skye ba); and production in three types ('gros gsum par skye ba).n in three types ('gros gsum par skye ba).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1281  + (rajas; Comment: In SAmkhya this is one of … rajas; Comment: In SAmkhya this is one of the three material qualities (yon tan gsum, triguNa): lightness (snying stobs, sattva), 2) motility (rdul, rajas), 3) darkness (mun pa, tamas). Dzong-ka-ba's Great Exposition of Secret Mantra a passage cites a passage calling the three subtler consciousnesses preceding the mind of clear light according to the GuhyasamAja system sattva, rajas, and tamas.hyasamAja system sattva, rajas, and tamas.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1479  + (rtsa nyon; Comment: For the six types, see rtsa nyon.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1119  + (same entity; Comment: This is one of the three types of sameness (gcig pa): same entity (ngo bo gcig pa); same self-isolate (rang ldog gcig pa); same type (rigs gcig pa).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1355  + (same type; Comment: This is one of the three types of sameness (gcig pa): same entity (ngo bo gcig pa); same self-isolate (rang ldog gcig pa); same type (rigs gcig pa).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1704  + (sattva; Comment: In SAmkhya this is one of … sattva; Comment: In SAmkhya this is one of the three material qualities (yon tan gsum, triguNa): lightness (snying stobs, sattva), 2) motility (rdul, rajas), 3) darkness (mun pa, tamas). Dzong-ka-ba's Great Exposition of Secret Mantra a passage cites a passage calling the three subtler consciousnesses preceding the mind of clear light according to the GuhyasamAja system sattva, rajas, and tamas.hyasamAja system sattva, rajas, and tamas.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1483  + (second level of the path of preparation (sbyor lam, prayoga-mArga); for other levels see: [[sbyor lam]])
  • Steinert App Dictionaries/06-Hopkins-Comment/1235  + (self-isolate; one of the four types of iso … self-isolate; one of the four types of isolates; for others see: ldog paComment: The term "self-isolate" (rang ldog) is a similarly convenient way of referring just to the object itself, pot, and not any of illustrations, such as a copper pot, or its definition., such as a copper pot, or its definition.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1086  + (tamas; Comment: In SAmkhya this is one of … tamas; Comment: In SAmkhya this is one of the three material qualities (yon tan gsum, triguNa): lightness (snying stobs, sattva), 2) motility (rdul, rajas), 3) darkness (mun pa, tamas). Dzong-ka-ba's Great Exposition of Secret Mantra a passage cites a passage calling the three subtler consciousnesses preceding the mind of clear light according to the GuhyasamAja system sattva, rajas, and tamas.hyasamAja system sattva, rajas, and tamas.)
  • 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/1773  + (the two types of proponents of the Middle Way School (mAdhyamika)\nI added English to English (T))
  • Steinert App Dictionaries/06-Hopkins-Comment/1848  + (two modes; the two systems; Comment: Gung- … two modes; the two systems; Comment: Gung-tang takes "two modes" (tshul gnyis) as referring to two different great ways of positing what requires interpretation and what is definitive — as found in two modes of the Middle Way School and the Mind-Only School for commenting on the final thought of the Perfection of Wisdom SUtras.hought of the Perfection of Wisdom SUtras.)
  • 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/517  + ((PH) does "ultimate" here refer to "Mahayana" Abhidharma? if so, add "[of the Great Vehicle]" to Eng. equiv?)
  • Steinert App Dictionaries/06-Hopkins-Comment/1340  + (Abider in the Fruit of Stream Enterer; Com … Abider in the Fruit of Stream Enterer; Comment: This is one of the eight types of enterers and abiders (zhugs gnas brgyad): Approacher to Stream Enterer (rgyun zhugs zhugs pa); Abider in the Fruit of Stream Enterer (rgyun zhugs 'bras gnas); Approacher to Once Returner (phyir 'ong zhugs pa); Abider in the Fruit of Once Returner (phyir 'ong 'bras gnas); Approacher to Never Returner (phyir mi 'ong zhugs pa); Abider in the Fruit of (phyir mi 'ong 'bras gnas); Approacher to Foe Destroyer (dgra bcom zhugs pa); Abider in the Fruit of (dgra bcom 'bras gnas). For the Sanskrit see the individual entries.r the Sanskrit see the individual entries.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1339  + (Approacher to Stream Enterer; Comment: Thi … Approacher to Stream Enterer; Comment: This is one of the eight types of enterers and abiders (zhugs gnas brgyad): Approacher to Stream Enterer (rgyun zhugs zhugs pa); Abider in the Fruit of Stream Enterer (rgyun zhugs 'bras gnas); Approacher to Once Returner (phyir 'ong zhugs pa); Abider in the Fruit of Once Returner (phyir 'ong 'bras gnas); Approacher to Never Returner (phyir mi 'ong zhugs pa); Abider in the Fruit of (phyir mi 'ong 'bras gnas); Approacher to Foe Destroyer (dgra bcom zhugs pa); Abider in the Fruit of (dgra bcom 'bras gnas). For the Sanskrit see the individual entries.r the Sanskrit see the individual entries.)
  • Steinert App Dictionaries/06-Hopkins-Comment/176  + (Bliss-Arising; Comment: also known as mahe … Bliss-Arising; Comment: also known as mahezvara or ziva. Gung-tang reports that Maheshvara (Great Lord) is called "Bliss-Arising" not because he himself becomes blissful in dependence upon the goddess Uma but because his body is so supremely satisfying that when others see it, all virtues, including liberation, as well as temporary happiness arise. This is why Maheshvara is called a source of joy. why Maheshvara is called a source of joy.)
  • Steinert App Dictionaries/06-Hopkins-Comment/673  + (Comment: A commentary on Maitreya's AbhisamayAlaMkAra (Ornament for Clear Realization), which is a commentary on the ASTasAhasrikAprajJApAramitAsUtra (Eight Thousand Stanza Perfection of Wisdom SUtra).)
  • Steinert App Dictionaries/06-Hopkins-Comment/59  + (Comment: A commentary on Maitreya's AbhisamayAlaMkAra (Ornament for Clear Realization), which is a commentary on the ASTasAhasrikAprajJApAramitAsUtra (Eight Thousand Stanza Perfection of Wisdom SUtra).)
  • 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/1062  + (Comment: A syncretic system propounded by Dol-b#o-b#a S#hay-rap-gyel-tsen. Synonyms include Ultimate Mind-Only (don dam pa'i sems tsam), Great Middle Way (dbu ma chen po), and Supramundane Mind-Only ('jig rten las 'das pa'i sems tsam).)
  • Steinert App Dictionaries/06-Hopkins-Comment/515  + (Comment: A syncretic system propounded by Dol-b#o-b#a S#hay-rap-gyel-tsen. Synonyms include Great Middle Way (dbu ma chen po), Final Mind-Only (mthar thug gi sems tsam), and Supramundane Mind-Only ('jig rten las 'das pa'i sems tsam).)
  • Steinert App Dictionaries/06-Hopkins-Comment/73  + (Comment: A syncretic system propounded by Dol-b#o-b#a S#hay-rap-gyel-tsen. Synonyms include Ultimate Mind-Only (don dam pa'i sems tsam), Final Mind-Only (mthar thug gi sems tsam), and Great Middle Way (dbu ma chen po).)
  • Steinert App Dictionaries/06-Hopkins-Comment/814  + (Comment: A type of non-observation of a related object suitable to appear which itself is a division of non-observation signs of the suitable to appear.)
  • Steinert App Dictionaries/06-Hopkins-Comment/66  + (Comment: According to S#er-s#hül L#o-sang- … Comment: According to S#er-s#hül L#o-sang-pün-tsok, "smooth" ('jam, maJju) indicates that MaJjushrI is devoid of the roughness of the obstructions to liberation from cyclic existence and the roughness of the obstructions to omniscience. This is not the Bodhisattva MaJjushrI but the one that is the physical manifestation of the wisdom of all Buddhas.anifestation of the wisdom of all Buddhas.)
  • 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/1244  + (Comment: An illustration is desire ('dod c … Comment: An illustration is desire ('dod chags). There are six types of causes: fruitional cause (rnam smin gyi rgyu), co-arisen cause (lhan cig byung ba'i rgyu), creative cause (byed rgyu), cause of similar lot (skal mnyam gyi rgyu), omnipresent cause (kun 'gro'i rgyu), and associational cause (mtshungs ldan gyi rgyu).ociational cause (mtshungs ldan gyi rgyu).)
  • Steinert App Dictionaries/06-Hopkins-Comment/851  + (Comment: An instance is an inferential cog … Comment: An instance is an inferential cognition which realizes that sound is impermanent (sgra mi rtag rtogs kyi rjes dpag). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang).erception (rtog med mngon sum ltar snang).)
  • Steinert App Dictionaries/06-Hopkins-Comment/92  + (Comment: An instance of this is a consciou … Comment: An instance of this is a consciousness to which a firebrand wheel appears in dependence upon quickly turning a fire brand ('gal med myur du skor ba la brten nas 'gal med 'khor lor snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
  • Steinert App Dictionaries/06-Hopkins-Comment/88  + (Comment: An instance of this is a conceptu … Comment: An instance of this is a conceptual consciousness apprehending sound as permanent (sgra rtag 'dzin rtog pa). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang).erception (rtog med mngon sum ltar snang).)
  • Steinert App Dictionaries/06-Hopkins-Comment/1041  + (Comment: An instance of this is a conceptu … Comment: An instance of this is a conceptual consciousness wishing for a future object at the present time (de ring gi dus su ma 'ongs pa'i don mngon par 'dod pa'i rtog pa). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang).erception (rtog med mngon sum ltar snang).)
  • Steinert App Dictionaries/06-Hopkins-Comment/89  + (Comment: An instance of this is a sense co … Comment: An instance of this is a sense consciousness to which, in dependence upon the eyes [which are the basis of an eye consciousness] being affected by opthamalia, one moon appears as two (mig rab rib kyis bslad pa la brten nas zla gcig zla gnyis su snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
  • Steinert App Dictionaries/06-Hopkins-Comment/90  + (Comment: An instance of this is an eye con … Comment: An instance of this is an eye consciousness which, in dependence upon one's abiding in a boat, sees trees as moving (grur zhugs pa la brten nas ljon shing 'gro bar snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
  • Steinert App Dictionaries/06-Hopkins-Comment/91  + (Comment: An instance of this is a sense co … Comment: An instance of this is a sense consciousness to which the area appears as red in dependence upon the mind's being disturbed by anger (yid zhe sdang gis dkrugs pa la brten nas sa gzhi dmar por snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
  • 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/57  + (Comment: As in the "one hundred and eight" bases of exposition in the Perfection of Wisdom SUtras.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1532  + (Comment: Dol-b#o-b#a S#hay-rap-gyel-tsen r … Comment: Dol-b#o-b#a S#hay-rap-gyel-tsen refers to these three as the quintessential instructions of tenth grounders. These are KalkI PuNDarIka's (rigs ldan pad ma dkar po) Great Commentary on the "KAlachakra Tantra": Stainless Light (bsdus pa'i rgyud kyi rgyal po dus kyi 'khor lo'i 'grel bshad rtsa ba'i rgyud kyi rjes su 'jug pa stong phrag bcu gnyis pa dri ma med pa'i 'od ces bya ba, vimAlaprabhAnAmamUlatantrAnusAriNIdvAdazasAhasrikAlaghukAlacakratantrarAjaTIkA), Peking 2064, vol. 46; Vajragarbha's (rdo rje snying po) Commentary on the Condensation of the Hevajra Tantra (kye'i rdo rje bsdus pa'i don gyi rgya cher 'grel pa, hevajrapiNDArthaTIkA), Peking 2310, vol. 53; and VajrapANi's (phyag na rdo rje) Meaning Commentary on the CakrasaMvara Tantra. The latter two commentaries are done in the manner of the KAlachakra Tantra, that is to say, through the grid of the teachings in the KAlachakra.e grid of the teachings in the KAlachakra.)
  • Steinert App Dictionaries/06-Hopkins-Comment/1480  + (Comment: For the six types, see rtsa nyon.)
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