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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/719  + (see: [[gzhan 'gyur]])
• Steinert App Dictionaries/06-Hopkins-Comment/1670  + (see: [[rmad du byung ba]])
• Steinert App Dictionaries/06-Hopkins-Comment/1671  + (see: [[rmad du byung]])
• Steinert App Dictionaries/06-Hopkins-Comment/1535  + (see: [[sems byung]])
• Steinert App Dictionaries/06-Hopkins-Comment/1534  + (see: [[sems byung]])
• Steinert App Dictionaries/06-Hopkins-Comment/1007  + (see: mig shes\nNot sure what divisions mean?? (T))
• 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/1625  + (shin tu lkog gyur; see: [[shin tu lkog gyur]])
• Steinert App Dictionaries/06-Hopkins-Comment/1626  + (shin tu sbyangs pa; Comment: This is one o … shin tu sbyangs pa; Comment: This is one of the eleven virtuous mental factors (sems byung dge ba, kuzalacaitta): (1) faith (dad pa, zraddhA); (2) shame (ngo tsha shes pa, hrI); (3) embarrassment (khrel yod pa, apatrApya); (4) non-attachment (ma chags pa, alobha); (5) non-hatred (zhe sdang med pa, adveSa); (6) non-ignorance (gti mug med pa, amoha); (7) effort (brtson 'grus, vIrya); (8) pliancy (shin tu sbyangs pa, prasrabdhi); (9) conscientiousness (bag yod pa, apramAda); (10) equanimity (btang snyoms, upekSA); (11) non-harmfulness (rnam par mi 'tshe ba, avihiMsA).mfulness (rnam par mi 'tshe ba, avihiMsA).)
• Steinert App Dictionaries/06-Hopkins-Comment/1577  + (sound sense-sphere; Comment: This is one o … sound sense-sphere; Comment: This is one of the five divisions of external form (phyi'i gzugs): form sense-sphere (gzugs kyi skye mched); (2) sound sense-sphere (sgra'i skye mched); (3) odor sense-sphere (dri'i skye mched); (4) taste sense-sphere (ro'i skye mched); (5) tangible object sense-sphere (reg bya'i skye mched).bject sense-sphere (reg bya'i skye mched).)
• Steinert App Dictionaries/06-Hopkins-Comment/1740  + (spyi'i mtshan nyid; Comment: This term is … spyi'i mtshan nyid; Comment: This term is used in two markedly different ways, generally characterized phenomenon and general character. Generally characterized phenomena (spyi mtshan) are solely permanent phenomena such as uncompounded space ('dus ma byas kyi nam mkha'). However, general characteristic, or general character, (spyi'i mtshan nyid) refers to a character of an object that is shared with other objects; for instance, impermanence is a general characteristic of consciousness (shes pa) and is also a general characteristic of form (gzugs). Similarly, specifically characterized phenomena (rang mtshan) are solely impermanent phenomena such as consciousness (shes pa) and form (gzugs), but the specific characteristic, or specific character, (rang gi mtshan nyid) of an object is its own definining character such as that which is luminous and knowing (gsal zhing rig pa), which is the definition of consciousness (shes pa), an impermanent phenomena; and the non-affirming negative which is a mere negation of obstructive contact (thogs reg bkag tsam gyi med dgag), which is the definition of uncompounded space, a permanent phenomena.uncompounded space, a permanent phenomena.)
• Steinert App Dictionaries/06-Hopkins-Comment/1301  + (tangible object sense-sphere; Comment: Thi … tangible object sense-sphere; Comment: This is one of the five divisions of external form (phyi'i gzugs): form sense-sphere (gzugs kyi skye mched); (2) sound sense-sphere (sgra'i skye mched); (3) odor sense-sphere (dri'i skye mched); (4) taste sense-sphere (ro'i skye mched); (5) tangible object sense-sphere (reg bya'i skye mched).bject sense-sphere (reg bya'i skye mched).)
• Steinert App Dictionaries/06-Hopkins-Comment/1454  + (taste sense-sphere; Comment: This is one o … taste sense-sphere; Comment: This is one of the five divisions of external form (phyi'i gzugs): form sense-sphere (gzugs kyi skye mched); (2) sound sense-sphere (sgra'i skye mched); (3) odor sense-sphere (dri'i skye mched); (4) taste sense-sphere (ro'i skye mched); (5) tangible object sense-sphere (reg bya'i skye mched).bject sense-sphere (reg bya'i skye mched).)
• Steinert App Dictionaries/06-Hopkins-Comment/756  + (the Chinese abbot spoken of by Bu-dön (bu ston) in the Chos 'byung as the opponent of KamalazIla in the debate at Lhasa)
• Steinert App Dictionaries/06-Hopkins-Comment/1738  + (the style of textbook which lays out the subject, definitions, divisions, etc. as opposed to analysis of the scope (mtha' dpyad))
• Steinert App Dictionaries/06-Hopkins-Comment/404  + (the two divisions of consciousness (shes pa))
• Steinert App Dictionaries/06-Hopkins-Comment/952  + (the two divisions of negative (dgag pa, pratiSedha))
• Steinert App Dictionaries/06-Hopkins-Comment/481  + (this is the object of observation as opposed to the subjective aspect (rnam pa), one of the five concordances (mtshungs ldan lnga); for others see: [[mtshungs ldan]])
• Steinert App Dictionaries/06-Hopkins-Comment/1582  + (those whose obstruction is external; Comme … those whose obstruction is external; Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa).rnal (sgrib pa phyi nang gnyis ka yod pa).)
• Steinert App Dictionaries/06-Hopkins-Comment/1580  + (those whose obstruction is internal; Comme … those whose obstruction is internal; Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa).rnal (sgrib pa phyi nang gnyis ka yod pa).)
• Steinert App Dictionaries/06-Hopkins-Comment/1584  + (those whose obstructions are both external … those whose obstructions are both external and internal; Comment: This is one of the three divisions of hungry ghost (yi dwags, preta): those whose obstruction is external (sgrib pa phyi na yod pa); those whose obstruction is internal (sgrib pa nang na yod pa); those whose obstructions are both external and internal (sgrib pa phyi nang gnyis ka yod pa).rnal (sgrib pa phyi nang gnyis ka yod pa).)
• 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/276  + (upekSA; Comment: This is one of the eleven … upekSA; Comment: This is one of the eleven virtuous mental factors (sems byung dge ba, kuzalacaitta): (1) faith (dad pa, zraddhA); (2) shame (ngo tsha shes pa, hrI); (3) embarrassment (khrel yod pa, apatrApya); (4) non-attachment (ma chags pa, alobha); (5) non-hatred (zhe sdang med pa, adveSa); (6) non-ignorance (gti mug med pa, amoha); (7) effort (brtson 'grus, vIrya); (8) pliancy (shin tu sbyangs pa, prasrabdhi); (9) conscientiousness (bag yod pa, apramAda); (10) equanimity (btang snyoms, upekSA); (11) non-harmfulness (rnam par mi 'tshe ba, avihiMsA).mfulness (rnam par mi 'tshe ba, avihiMsA).)
• Steinert App Dictionaries/06-Hopkins-Comment/232  + (vIrya; effort; Comment: This is one of the … vIrya; effort; Comment: This is one of the eleven virtuous mental factors (sems byung dge ba, kuzalacaitta): (1) faith (dad pa, zraddhA); (2) shame (ngo tsha shes pa, hrI); (3) embarrassment (khrel yod pa, apatrApya); (4) non-attachment (ma chags pa, alobha); (5) non-hatred (zhe sdang med pa, adveSa); (6) non-ignorance (gti mug med pa, amoha); (7) vIrya (brtson 'grus, vIrya); (8) pliancy (shin tu sbyangs pa, prasrabdhi); (9) conscientiousness (bag yod pa, apramAda); (10) equanimity (btang snyoms, upekSA); (11) non-harmfulness (rnam par mi 'tshe ba, avihiMsA).mfulness (rnam par mi 'tshe ba, avihiMsA).)
• Steinert App Dictionaries/06-Hopkins-Comment/451  + (virtue; Comment: Virtuous mental factors a … virtue; Comment: Virtuous mental factors are one of six main groupings of mental factors (sems byung, caitta): (1) five omnipresent (kun 'gro, sarvatraga) mental factors; (2) five determining (yul nges, viSaya-pratiniyama) mental factors; (3) eleven virtuous (dge ba, kuzala) mental factors; (4) six root afflictions (rtsa nyon, mUla-kleza); (5) twenty secondary afflictions (nye nyong, upakleza); and (6) four changeable (gzhan 'gyur, anyathAbhAva) mental factors. "Indicated" or "revealed" (lung du bstan pa) means here "that which abides as either virtue or non-virtue." Thus, in this case of defining virtue, it means that which is virtuous. It means that which is definite as virtuous or non-virtuous. It does not necessarily refer to Buddha's having said it this way or that way which is what those words often mean ("indicated in scripture"). "Abides in the class of that which issues forth happiness" is said because there are, for instance, virtues which have been overcome by hatred and do not issue forth happiness, but they are still virtues. The phrase means that there are exceptions that merely "abide in the class of."tions that merely "abide in the class of.")

• Steinert App Dictionaries/06-Hopkins-Comment/17  + (one of the two divisions of tangible object (reg bya, spraSTavya); the other is: tangible object that is arisen from elements ('byung 'gyur gyi reg bya))

• Steinert App Dictionaries/06-Hopkins-Comment/1849  + ((PH) Jeffrey, Perdue gives divisions as "1) the property of the subject (pakSa-dharma), 2) the forward pervasion (anvaya-vyApti), 3) the counter-pervasion (vyatireka-vyApti)")
• Steinert App Dictionaries/06-Hopkins-Comment/1513  + ((PH) Jeffrey, there are too many entries in the Divisions field)
• Steinert App Dictionaries/06-Hopkins-Comment/478  + ((PH) Tib. divisions too long.)
• Steinert App Dictionaries/06-Hopkins-Comment/723  + ((PH) too many divisions)
• Steinert App Dictionaries/06-Hopkins-Comment/1071  + ((PH) too many synonymsComment: A "definiti … (PH) too many synonymsComment: A "definition" in this the Mind-Only system is not a verbal description; it is the actual object, viewed in one way as being the meaning (don, artha) whereas the definiendum is the name (ming, nAma). In another way, the definition is viewed as a "defining property" that characterizes an object. (PH) added M-O to note. Check. Exclusive view of M-O?M-O to note. Check. Exclusive view of M-O?)
• Steinert App Dictionaries/06-Hopkins-Comment/1006  + (Check divisions (T))
• Steinert App Dictionaries/06-Hopkins-Comment/397  + (Check divisions, I doctored them (T))
• Steinert App Dictionaries/06-Hopkins-Comment/738  + (Comment: A form's being a conceived object of a conceptual consciousness [means] that a form is taken as the object of the mode of apprehension apprehending form by way of being conceived [that is, thought about] by a conceptual consciousness.)
• Steinert App Dictionaries/06-Hopkins-Comment/1352  + (Comment: A non-conceptual ultimate conscio … Comment: A non-conceptual ultimate consciousness is one of meditative equipoise in which a yogi directly realizes emptiness, whereas a conceptual ultimate consciousness is one that realizes emptiness through the medium of a conceptual image. Both are called "reasoning consciousnesses" most likely because they are generated from having analyzed with reasoning to determine whether an object exists in accordance with (in the Mind-Only system) the superimposition of the imputational nature. (PH) qualification "in M-O" added. needed?(PH) qualification "in M-O" added. needed?)
• 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/765  + (Comment: Although pillar-and-pot exists, there is nothing that is both a pillar and a pot; hence, pillar-and-pot is an object of knowledge the being of which does not occur.)
• Steinert App Dictionaries/06-Hopkins-Comment/770  + (Comment: Although pillar-and-pot exists, there is nothing that is both a pillar and a pot; hence, pillar-and-pot is an object of knowledge the being of which does not occur.)
• 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/627  + (Comment: An example of a non-conceptual wrong consciousness that is a sense consciousness (dbang shes su gyur pa'i rtog med log shes).)
• 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/1286  + (Comment: An illustration of this is [functioning] thing that is an isolate phenomenon (ldog chos su gyur pa'i dngos po).)
• 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/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/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/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/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/715  + (Comment: Changeable mental factors are one … Comment: Changeable mental factors are one of six main groupings of mental factors (sems byung, caitta): (1) five omnipresent (kun 'gro, sarvatraga) mental factors; (2) five determining (yul nges, viSaya-pratiniyama) mental factors; (3) eleven virtuous (dge ba, kuzala) mental factors; (4) six root afflictions (rtsa nyon, mUla-kleza); (5) twenty secondary afflictions (nye nyong, upakleza); and (6) four changeable (gzhan 'gyur, anyathAbhAva) mental factors.gzhan 'gyur, anyathAbhAva) mental factors.)
• Steinert App Dictionaries/06-Hopkins-Comment/1929  + (Comment: Determining mental factors are on … Comment: Determining mental factors are one of six main groupings of mental factors (sems byung, caitta): (1) five omnipresent (kun 'gro, sarvatraga) mental factors; (2) five determining (yul nges, viSaya-pratiniyama) mental factors; (3) eleven virtuous (dge ba, kuzala) mental factors; (4) six root afflictions (rtsa nyon, mUla-kleza); (5) twenty secondary afflictions (nye nyong, upakleza); and (6) four changeable (gzhan 'gyur, anyathAbhAva) mental factors.gzhan 'gyur, anyathAbhAva) mental factors.)