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• Steinert App Dictionaries/06-Hopkins-Comment/1496  + (one of the eighteen VaibhAShika schools according to some renditions (T))
• Steinert App Dictionaries/06-Hopkins-Comment/141  + (one of the eighteen VaibhAShika sub-schools, a branch of the MahAsaMghikas; see Meditation on Emptiness, p.40 (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1917  + (one of the eighteen VaibhASika schools (T))
• Steinert App Dictionaries/06-Hopkins-Comment/965  + (one of the eighteen VaibhASika sub-schools (T))
• Steinert App Dictionaries/06-Hopkins-Comment/964  + (one of the eighteen VaibhASika sub-schools (T))
• Steinert App Dictionaries/06-Hopkins-Comment/963  + (one of the eighteen VaibhASika sub-schools (T))
• Steinert App Dictionaries/06-Hopkins-Comment/107  + (one of the eighteen sub-schools of the VaibhAShikas; according to BhAvaviveka it is one of the seven SarvAstivadin schools; see Meditation on Emptiness, pp.339-340 (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1447  + (one of the five types of effect ('bras bu); for others see: 'bras bu; whatever is a life faculty of a being in cyclic existence is a fruitional result, and is the effect of an impelling action.)
• Steinert App Dictionaries/06-Hopkins-Comment/379  + (one of the four elements ('byung bar gyur pa'i reg bya; the others are: earth (sa); fire (me); air (rlung))
• Steinert App Dictionaries/06-Hopkins-Comment/982  + (one of the four tangible objects which are elements ('byung bar gyur pa'i reg bya); the others are: earth (sa, pRthivI); water (chu, Ap); wind (rlung vAyu))
• Steinert App Dictionaries/06-Hopkins-Comment/707  + (one of the three Sthavira schools among the eighteen VaibhASika schools, according to VinItadeva's rendition; see Meditation on Emptiness, p.717 (T))
• Steinert App Dictionaries/06-Hopkins-Comment/632  + (one of the three types of imputed existence according to BJ; for others see: [[btags yod]])
• Steinert App Dictionaries/06-Hopkins-Comment/984  + (one of the two divisions of negation (dgag … one of the two divisions of negation (dgag pa); the other is: affirming negative (ma yin dgag, paryudAsa-pratiSedha)Comment: The division of negatives, or negations, into affirming and non-affirming, or implicative and non-implicative, is traced to MimAMsA injunctions to refrain from activities that either imply another activity in its place or not. For example, the non-existence of the horns of a rabbit is expressed by the sentence, "The horns of a rabbit do not exist," and this does not suggest anything positive in place of the horns of a rabbit. Though it can suggest another non-affirming negative such as the non-existence of the beauty of the horns of a rabbit, it does not suggest any positive phenomenon in place of its object of negation. In the same way, an emptiness is a non-affirming negative such that the term expressing it does not suggest in place of the negation of its own object of negation another, positive phenomenon. See also "affirming negation" (ma yin dgag).e also "affirming negation" (ma yin dgag).)
• Steinert App Dictionaries/06-Hopkins-Comment/955  + (one of the two divisions of sound-source (sgra'i skye mched, zabdAyatana); the other is: sound arisen from elements conjoined with consciousness (zin pa'i 'byung ba las gyur pa'i sgra, upatta-mahAbhUta-hetuka-zabda))
• 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/1258  + (one of the two kinds of non-affirming negatives; see: med dgag; an illustration is: non-existence of pot (bum pa med pa))
• Steinert App Dictionaries/06-Hopkins-Comment/414  + (one of the two main schools of MahAyAna Buddhism; the other is Mind-Only (sems tsam, citta-mAtra))
• Steinert App Dictionaries/06-Hopkins-Comment/1197  +
• Steinert App Dictionaries/06-Hopkins-Comment/1198  + (philosophy tutor of the thirteenth Dalai Lama; his texts are currently used by Se-ra-jay college)
• 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/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/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/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/1915  + (this implies inherent existence in the PrAsaGgika system)
• Steinert App Dictionaries/06-Hopkins-Comment/1918  + (triguNa; Comment: In SAmkhya the three material qualities (yon tan gsum, triguNa)are 1) lightness (snying stobs, sattva), 2) motility (rdul, rajas), 3) darkness (mun pa, tamas).)

• Steinert App Dictionaries/06-Hopkins-Comment/1197  + (one of the unorthodox (nAstika) schools of Indian philosophy; they believed only in the present life and in the existence of material elements, and hence are sometimes referred to as Materialists)

• Steinert App Dictionaries/06-Hopkins-Comment/845  + (A#nandagarbha; Comment: Three Indian schol … A#nandagarbha; Comment: Three Indian scholars are renowned especially for their works on Yoga Tantra, whom New Translation Schools consider the "Three People Expert/Proficient in Yoga [Tantra]" (yoga la mi mkhas pa gsum): Buddhaguhya (sangs rgyas gsang ba; fl. mid eighth century), ShAkyamitra (shA kya bshes gnyen), and A#nandagarbha (kun dga' snying po; fl. late ninth or early tenth century). D#zong-ka-b#a relies on A#nandagarbha for Yoga Tantra but criticizes his interpretation of the GuhyasamAja Tantra. interpretation of the GuhyasamAja Tantra.)
• Steinert App Dictionaries/06-Hopkins-Comment/1505  + (Buddhaguhya; Comment: Three Indian scholar … Buddhaguhya; Comment: Three Indian scholars are renowned especially for their works on Yoga Tantra, whom New Translation Schools consider the "Three People Expert/Proficient in Yoga [Tantra]" (yoga la mi mkhas pa gsum): Buddhaguhya (sangs rgyas gsang ba; fl. mid eighth century), ShAkyamitra (shA kya bshes gnyen), and A#nandagarbha (kun dga' snying po; fl. late ninth or early tenth century). Buddhaguhya authored the Entry into the Meaning of the Tantra (rgyud kyi don la 'jug pa, tantrArthAvatara), as well as commentaries on Action and Performance Tantras. As an important figure in N#ying-ma MahAyoga lineages he taught Padmasambhava and Vimalamitra and authored texts.mbhava and Vimalamitra and authored texts.)
• Steinert App Dictionaries/06-Hopkins-Comment/472  + (Comment: "Nine" may come to mean "all" due to the fact that there are nine levels in cyclic existence.)
• Steinert App Dictionaries/06-Hopkins-Comment/497  + (Comment: "Subsistence" here does not mean "merely getting by" as it does with subsistence farming; rather, it means "existence" or "persisting existence.")
• Steinert App Dictionaries/06-Hopkins-Comment/1846  + (Comment: A Nihilist school of Indian philosophy, represented by JayarAzi BhaTTa, author of the Tattvopalava-siMha. Caru means "beautiful." See rgyang phan pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/1852  + (Comment: A Nihilist school of Indian philosophy, represented by JayarAzi BhaTTa, author of the Tattvopalava-siMha. Caru means "beautiful." See rgyang phan pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/671  + (Comment: A non-Buddhist school renowned in … Comment: A non-Buddhist school renowned in Buddhist texts as the precursor of all Indian systems and so called due to the belief that liberation can be gained through thoroughly understanding the enumeration of twenty-five categories of objects of knowledge which principally involves distinguishing between mind and twentt-four categories of matter.mind and twentt-four categories of matter.)
• Steinert App Dictionaries/06-Hopkins-Comment/1643  + (Comment: A possible etymology is that there are nine levels of beings in cyclic existence, and thus "nine-creatures" comes to mean all beings in cyclic existence.)
• 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/652  + (Comment: Among the many meanings of "subsistence," here it means "existence" and not "barely existing" as in "subsistence farming.")
• 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/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/503  + (Comment: Dol-b#o-b#a S#hay-rap-gyel-tsen e … Comment: Dol-b#o-b#a S#hay-rap-gyel-tsen explains that this means the emptiness that is the ultimate nature which is the opposite of non-entities, or conventionalities (kun rdzob las bzlog pa don dam pa'i ngo bo nyid). Non-entities here are imputational natures which include other-powered natures and thus are all conventionalities. In Ge-luk-b#a explanations, this emptiness is the emptiness of the nature of non-entities, that is to say, the emptiness of the inherent existence of non-things, or non-products. existence of non-things, or non-products.)
• Steinert App Dictionaries/06-Hopkins-Comment/1548  + (Comment: Important Indian figure in MahAyoga and Yoga Tantra lineages. Author of the famous B#ar-kap (spar khab) commentary on the Guhyagarbha Tantra.)
• Steinert App Dictionaries/06-Hopkins-Comment/1549  + (Comment: Important Indian figure in MahAyoga and Yoga Tantra lineages. Author of the famous B#ar-kap (spar khab) commentary on the Guhyagarbha Tantra.)
• 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/1014  + (Comment: In the Tibetan medical system, on … Comment: In the Tibetan medical system, one of the three primary elements promoting health, when balanced, and disease, when imbalanced--the other two being wind (rlung) and phlegm (bad kan). The three are called the three problematics (nyes pa, doza), often mistranslated as "humours," which are necessarily fluids whereas wind is not a fluid.sarily fluids whereas wind is not a fluid.)
• 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/1755  + (Comment: One of the eighteen VaibhASika Schools, according to some renditions; see Meditation on Emptiness, pp. 717-718.)
• Steinert App Dictionaries/06-Hopkins-Comment/461  + (Comment: One of the eighteen so called HInayAna schools; thought to be an early precursor of MahAyAna.)
• 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/148  + (Comment: Saying "stable predispositions" d … Comment: Saying "stable predispositions" distinguishes between consciousnesses polluted by a superficial cause of error and those which are not. Predispositions giving rise to direct perceptions are stable in the sense that their continuum will continue as long as does cyclic existence; those that give rise to wrong consciousnesses such as a sense consciousness seeing blue snow mountains or a conceptual consciousness apprehending sound as permanent are unstable in that their continuum can be adventitiously cut off.r continuum can be adventitiously cut off.)
• 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/1020  + (Comment: The term mngon mtho (abhyudaya) refers to elevated (ud) states, i.e., the happinesses, of humans and gods relative to animals, hungry ghosts, and hell-beings within the five types of lives in cyclic existence.)
• Steinert App Dictionaries/06-Hopkins-Comment/87  + (Comment: The term mngon mtho (abhyudaya) refers to elevated (ud) states, i.e., the happinesses, of humans and gods relative to animals, hungry ghosts, and hell-beings within the five types of lives in cyclic existence.)