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List of results

• Steinert App Dictionaries/06-Hopkins-Comment/729  + (Thumi, p.88, has "bcom / choms" for the past and imperative (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1838  + (as opposed to meaning translation (don 'gyur))
• Steinert App Dictionaries/06-Hopkins-Comment/61  + (check tenses)
• Steinert App Dictionaries/06-Hopkins-Comment/1134  + (check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1168  + (check tenses. Thumi (p.98) has nyald / nyal / nyal / nyold (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1378  + (definition of path of meditation (sgom lam); (PH) This entry is listed as synonymous with its definiendum?)
• Steinert App Dictionaries/06-Hopkins-Comment/531  + (definition of path of preparation (sbyor lam)\n(PH) Since this is the def. of Path of Prep., should it really be listed as a syn.?)
• Steinert App Dictionaries/06-Hopkins-Comment/288  + (definition of pot's meaning generality (bum pa'i don spyi))
• Steinert App Dictionaries/06-Hopkins-Comment/1209  + (emptiness of external objects; Comment: Th … emptiness of external objects; Comment: This is one of two different subtle emptinesses set forth in Mind-Only literature. The emptiness of external objects is also called the emptiness of apprehended-objects and apprehending-subjects existing as different substantial entities (bzung 'dzin rdzas tha dad kyis stong pa). This is explained as meaning that, for instance, a form such as a table appears to be a different substantial entity from the eye consciousness apprehending it but is not. A table appears to be distant and cut off (rgyang chad du snang ba) from the apprehending consciousness but is not; thus, a table is said to be empty of being a different entity from a valid consciousness, such as an eye consciousness, cognizing it; this is the emptiness of the table. Similarly, the eye consciousness apprehending the table is not a different entity from the table that it apprehends, and thus, from this point of view, the consciousness' absence of being a different entity from the table it perceives is the emptiness of the consciousness. Both the table and the consciousness exist, but both lack a certain quality — difference of entity — in relation to each other. See also "the emptiness of factors imputed in the manner of entity and attribute" (ngo bo dang khyad bar du kun btags pas stong pa'i stong pa nyid).u kun btags pas stong pa'i stong pa nyid).)
• Steinert App Dictionaries/06-Hopkins-Comment/1372  + (example is not really demonstrative of meaning (T))
• Steinert App Dictionaries/06-Hopkins-Comment/278  + (future (& past?) of 'tshal to prostrate: add tenses, if different from "to search". get ex. from rDor 'grel commentary on A's homage)
• Steinert App Dictionaries/06-Hopkins-Comment/1400  + (get ex from Ship 65b.4 SW added tenses and Engl.)
• Steinert App Dictionaries/06-Hopkins-Comment/256  + (get tenses)
• Steinert App Dictionaries/06-Hopkins-Comment/691  + (get tenses from Tshig; delete "ba" from Tibe entry?)
• Steinert App Dictionaries/06-Hopkins-Comment/1129  + (get tenses. SW added this entry; (PH): (Thumi) (nod, nod, nos, nos) to receive; to obtain; to obtain or accept religious obligations)
• Steinert App Dictionaries/06-Hopkins-Comment/844  + (imputational form; Comment: One in the tri … imputational form; Comment: One in the triad of imputational form (kun brtags pa'i gzugs), imputed form (rnam par brtags pa'i gzugs), and form of reality (chos nyid kyi gzugs), the last meaning the reality of form in Ge-luk and noumenal form in Jo-nang. These three correspond to the three natures of a form: imputational nature, other-powered nature, and thoroughly established nature of a form.d thoroughly established nature of a form.)
• Steinert App Dictionaries/06-Hopkins-Comment/1443  + (imputed form; Comment: One in the triad of … imputed form; Comment: One in the triad of imputational form (kun brtags pa'i gzugs), imputed form (rnam par brtags pa'i gzugs), and form of reality (chos nyid kyi gzugs), the last meaning the reality of form in Ge-luk and noumenal form in Jo-nang. These three correspond to the three natures of a form: imputational nature, other-powered nature, and thoroughly established nature of a form.d thoroughly established nature of a form.)
• Steinert App Dictionaries/06-Hopkins-Comment/1124  + (niHsvabhAva; Comment: Another possible tra … niHsvabhAva; Comment: Another possible translation equivalent for "non-nature" (ngo bo nyid med pa; niHsvabhAva) is "non-entityness." Despite being admittedly awkward, it closely reflects in both its etymology and its meaning the Sanskrit term niHsvabhAva which is derived from the verbal root bhU "to be." For, "entity" is derived in its basic form (es) from the Latin esse "to be" and is derived in its suffixed form from the Sanskrit as which, like bhU, means "being." In addition, "entity" means "something that exists as a particular and discrete unit" or "the fact of existence; being." Thus, "non-entityness" would be a suitable translation for the negative term niHsvabhAva, if it were not so awkward; other possible translations are "non-thingness," "non-natureness," and "unreality." Since all of these choices are awkward and since trisvabhAva is translated as "three natures," I have chosen "non-nature" for niHsvabhAva; it has the additional virtue of reflecting the play between svabhAva and niHsvabhAva — (three) natures and (three) non-natures.— (three) natures and (three) non-natures.)
• Steinert App Dictionaries/06-Hopkins-Comment/1743  + (one of the two types of meaning generalities)
• Steinert App Dictionaries/06-Hopkins-Comment/546  + (one of the two types of meaning generality)
• Steinert App Dictionaries/06-Hopkins-Comment/1136  + (or for tenses: "nyams su len pa"?)
• Steinert App Dictionaries/06-Hopkins-Comment/651  + (part of the meaning of one establishment and abiding (grub bde gcig pa'i don))
• Steinert App Dictionaries/06-Hopkins-Comment/1269  + (see: rang rgyalComment: D#en-b#a-d#en-dzin explains (rang sangs rgyas) as meaning (rang gi don du sangs rgyas thob 'dod pa) "wanting to achieve buddhahood for one's own sake.")
• Steinert App Dictionaries/06-Hopkins-Comment/116  + (to sweep; Thumi, p.162, has: phyag / 'phyag / phyags / 'phyags for the tenses of "to sweep" (T))
• 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/109  + (Thumi, p.166, has the above tenses listed as meaning: "to part; to separate; to keep or put apart" (T))

• Steinert App Dictionaries/06-Hopkins-Comment/1347  + ((PH) Jeffrey, since blo and rig pa are definition/definiendum they shouldn't be listed as synonyms, right?)
• 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/701  + ((T) Check tenses according to Thumi this i … (T) Check tenses according to Thumi this is a different verb from phab, etc. \n(SW) I think the verb form "phebs" is a mistake; should be "phab"; (PH) "phebs" = (Das) to arrive; to depart; (Thumi) to go; to come; to move; (dbab, 'bebs, phab, phob) = (JH) to settle; to cast down; (Das) to assign; to fix; to lay down; to establish; (Thumi) to bring down; to cause to come downhumi) to bring down; to cause to come down)
• Steinert App Dictionaries/06-Hopkins-Comment/881  + ((T) added tenses)
• Steinert App Dictionaries/06-Hopkins-Comment/1728  + (Any Tenses (T))
• 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/67  + (Check Tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1219  + (Check tense. Thumi has (p.164): dbyi / 'byid / phyis / phyis (T))
• Steinert App Dictionaries/06-Hopkins-Comment/700  + (Check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/969  + (Check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/970  + (Check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/212  + (Check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/20  + (Check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1514  + (Check tenses (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1193  + (Check tenses from Thumi p.168. (T))
• Steinert App Dictionaries/06-Hopkins-Comment/21  + (Check tenses, none match entry? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/22  + (Check tenses-incomplete? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/23  + (Check tenses-incomplete? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1784  + (Check tenses. Thumi (p.122) list those above as meaning: To be fallen in the hands of; to be accurate; etc. ??? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1203  + (Check tenses. Thumi (p.164) lists dbyi / 'byid / phyis / phyis for the verb to erase. No mention of phyi. Also, "generality" is spyi, no? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/110  + (Check tenses. Thumi, p.168, has: 'phro / 'phro ('phros) / phro / phros (T))
• Steinert App Dictionaries/06-Hopkins-Comment/324  + (Check tenses. Thumi, p.176, has: 'byon / 'byond / byon / byond (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1653  + (Comment: A-ku L#o-drö-gya-tso (Precious La … Comment: A-ku L#o-drö-gya-tso (Precious Lamp, 223.2) takes this as referring to attaining forbearance, that is, facility, with respect to the meaning of the selflessness of phenomena. Jik-may-dam-chö-gya-tso (Port of Entry, 505.6) adds that through ascertaining the meaning of the non-production of phenomena upon taking the eight non-productions as reasons, one attains forbearance with respect to the doctrine of non-production, that is, selflessness. of non-production, that is, selflessness.)
• Steinert App Dictionaries/06-Hopkins-Comment/694  + (Comment: According to Gung-tang this means … Comment: According to Gung-tang this means to differentiate the interpretable and the definitive with respect to the meaning of the scriptures, this requiring extensive delineation of the presentation of the two truths, which itself requires realization of emptiness. This is called "differentiating the interpretable and the definitive on the level of the meaning that is expressed within the scriptures" (brjod bya don gyi drang nges 'byed pa)." (brjod bya don gyi drang nges 'byed pa).)
• 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).)