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• Steinert App Dictionaries/06-Hopkins-Comment/539  + (meditation on the aspect of an object [e.g … meditation on the aspect of an object [e.g., meditating on impermanence]; Comment: There are two types of meditation, meditation on the aspect of an object [e.g., meditating on impermanence] (don rnam sgom pa) and meditative cultivation of the aspect of a subject [e.g., meditatively cultivating compassion] (shes rnam sgom pa). The first means to meditate on an object, and the second means to meditatively cultivate a consciousness, an attitude.ly cultivate a consciousness, an attitude.)
• Steinert App Dictionaries/06-Hopkins-Comment/1613  + (meditative cultivation of the aspect of a … meditative cultivation of the aspect of a subject [e.g., meditatively cultivating compassion]; Comment: There are two types of meditation, meditation on the aspect of an object [e.g., meditating on impermanence] (don rnam sgom pa) and meditative cultivation of the aspect of a subject [e.g., meditatively cultivating compassion] (shes rnam sgom pa). The first means to meditate on an object, and the second means to meditatively cultivate a consciousness, an attitude.ly cultivate a consciousness, an attitude.)
• Steinert App Dictionaries/06-Hopkins-Comment/1937  + (often refers to profound emptiness and vast methods of compassion Is this right? If so, need to change following entries (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1153  + (one of the three types of Hearer path of meditation; see nyan thos kyi mthong lam for others)
• Steinert App Dictionaries/06-Hopkins-Comment/1152  + (one of the three types of Hearer path of meditation; see nyan thos kyi mthong lam for others)
• Steinert App Dictionaries/06-Hopkins-Comment/1157  + (one of the three types of exalted wisdom of meditative equipoise of a Hearer path of meditation; see nyan thos kyi sgom lam mnyam bzhag ye shes for others)
• Steinert App Dictionaries/06-Hopkins-Comment/1701  + (one of the three types of exalted wisdom of meditative equipoise of a Hearer path of meditation; see nyan thos kyi sgom lam mnyam bzhag ye shes for others])
• Steinert App Dictionaries/06-Hopkins-Comment/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/1724  + (one of the two types of paths of release of a Hearer's path of meditation; the other is: done in terms of a person who has gradual objects of abandonment (spang bya rim gyis pa'i dbang du byas pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1725  + (one of the two types of paths of release of a Hearer's path of meditation; the other is: done in terms of a person who has simultaneous objects of abandonment (spang bya cig char ba'i dbang du byas pa))
• Steinert App Dictionaries/06-Hopkins-Comment/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/364  + (phenomenon-constituent; Comment: Among the … phenomenon-constituent; Comment: Among the eighteen constituents, the "phenomenon-constituent" contains all phenomena not included in the other constituents, and thus all permanent phenomena, including thusness, or emptiness, are contained therein. Since all eighteen constituents are said to be bases of emptiness, thusness itself, or emptiness, must also be a basis of emptiness. The same is so for the phenomenon-sense-sphere (chos kyi skye mched, dharmAyatana) among the twelve sense-spheres.rmAyatana) among the twelve sense-spheres.)
• Steinert App Dictionaries/06-Hopkins-Comment/1201  + (seal deity; Comment: This is the fifth of … seal deity; Comment: This is the fifth of six stages in deity yoga meditation in the Concentration Concentration Tantra (bsam gtan phyi ma, dhyAnottara), an Action Tantra: ultimate deity or emptiness deity or suchness deity (don dam pa'i lha, stong pa nyid kyi lha, de kho na nyid kyi lha); sound deity (sgra'i lha); letter deity (yi ge'i lha); form deity (gzugs kyi lha); seal deity (phyag rgya'i lha); sign deity (mtshan ma'i lha).rgya'i lha); sign deity (mtshan ma'i lha).)
• Steinert App Dictionaries/06-Hopkins-Comment/1081  + (sign deity; Comment: This is the sixth of … sign deity; Comment: This is the sixth of six stages in deity yoga meditation in the Concentration Concentration Tantra (bsam gtan phyi ma, dhyAnottara), an Action Tantra: ultimate deity or emptiness deity or suchness deity (don dam pa'i lha, stong pa nyid kyi lha, de kho na nyid kyi lha); sound deity (sgra'i lha); letter deity (yi ge'i lha); form deity (gzugs kyi lha); seal deity (phyag rgya'i lha); sign deity (mtshan ma'i lha).rgya'i lha); sign deity (mtshan ma'i lha).)
• Steinert App Dictionaries/06-Hopkins-Comment/1576  + (sound deity; Comment: This is the second o … sound deity; Comment: This is the second of six stages in deity yoga meditation in the Concentration Concentration Tantra (bsam gtan phyi ma, dhyAnottara), an Action Tantra: ultimate deity or emptiness deity or suchness deity (don dam pa'i lha, stong pa nyid kyi lha, de kho na nyid kyi lha); sound deity (sgra'i lha); letter deity (yi ge'i lha); form deity (gzugs kyi lha); seal deity (phyag rgya'i lha); sign deity (mtshan ma'i lha).rgya'i lha); sign deity (mtshan ma'i lha).)
• Steinert App Dictionaries/06-Hopkins-Comment/436  + (suchness deity; Comment: This is the first … suchness deity; Comment: This is the first of six stages in deity yoga meditation in the Concentration Concentration Tantra (bsam gtan phyi ma, dhyAnottara), an Action Tantra: ultimate deity or emptiness deity or suchness deity (don dam pa'i lha, stong pa nyid kyi lha, de kho na nyid kyi lha); sound deity (sgra'i lha); letter deity (yi ge'i lha); form deity (gzugs kyi lha); seal deity (phyag rgya'i lha); sign deity (mtshan ma'i lha).rgya'i lha); sign deity (mtshan ma'i lha).)
• Steinert App Dictionaries/06-Hopkins-Comment/514  + (ultimate deity; Comment: This is the first … ultimate deity; Comment: This is the first of six stages in deity yoga meditation in the Concentration Concentration Tantra (bsam gtan phyi ma, dhyAnottara), an Action Tantra: ultimate deity or emptiness deity or suchness deity (don dam pa'i lha, stong pa nyid kyi lha, de kho na nyid kyi lha); sound deity (sgra'i lha); letter deity (yi ge'i lha); form deity (gzugs kyi lha); seal deity (phyag rgya'i lha); sign deity (mtshan ma'i lha).rgya'i lha); sign deity (mtshan ma'i lha).)
• 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/781  + (various constituents; Comment: In the seve … various constituents; Comment: In the seventh chapter of the SUtra Unraveling the Thought "various constituents" (sna tshogs pa) refers to the eighteen constituents and "manifold constituents" (khams du ma) refers to the six constituents. See also khams; khams tha dad pa; khams du ma.also khams; khams tha dad pa; khams du ma.)
• Steinert App Dictionaries/06-Hopkins-Comment/727  + (view of the basal state; Comment: "The view of the basal state" is in contrast to "the view in the face of knowledge" (rig ngo lta ba) — the latter being the state of meditative equipoise directly realizing emptiness.)

• 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/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/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/368  + (Comment: Among the eighteen constituents, … Comment: Among the eighteen constituents, the phenomenon-constituent (chos kyi khams, dharmadhAtu) contains all phenomena not included in the other constituents, and thus all permanent phenomena, including thusness, or emptiness, are contained therein. Since all eighteen constituents are said to be bases of emptiness, thusness itself, or emptiness, must also be a basis of emptiness. The same is so for the "phenomenon-sense-sphere" among the twelve sense-spheres.se-sphere" among the twelve sense-spheres.)
• 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/357  + (Comment: An equivalent of ultimate truth ( … Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because meditation within observing it acts as a cause of the qualities (dharma, chos) of Superiors (Arya, 'phags pa)." Emptiness, being uncaused, is not itself a cause (element), but meditation on it causes the development of marvelous qualities; thus, emptiness comes to be called a cause, an element producing those qualities.use, an element producing those qualities.)
• 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/337  + (Comment: In Ge-luk-b#a scholastic literatu … Comment: In Ge-luk-b#a scholastic literature, the term "different substantial entity" (rdzas tha dad) is used for impermanent phenomena, whereas "different entity" (ngo bo tha dad) is used for a pair of permanent phenomena, such as uncompounded space and its emptiness, or for a pair of permanent and impermanent phenomena, such as uncompounded space and the valid consciousness apprehending it.d the valid consciousness apprehending it.)
• Steinert App Dictionaries/06-Hopkins-Comment/504  + (Comment: In Jo-nang, this is the emptiness of imputational natures which here include other-powered natures.)
• 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/1444  + (Comment: Jik-may-dam-chö-gya-tso takes thi … Comment: Jik-may-dam-chö-gya-tso takes this term to mean "object of observation that is purified [that is, devoid] of contamination" (zag bcas kyis rnam par dag pa'i lam gyi dmigs pa). However, other scholars more cogently take the term as referring to an object that is such that meditation upon it purifies obstructions. For instance, Jam-y#ang-shay-b#a, in speaking about the ultimate that is explicitly indicated at this point, qualifies the term "object of observation of purification" (rnam dag gi dmigs pa) with the phrase, "that which is such that, when it is observed and then is meditated upon, the obstructions to omniscience become purified" (gang la dmigs nas bsgom na shes sgrib dag par 'gyur ba).nas bsgom na shes sgrib dag par 'gyur ba).)
• Steinert App Dictionaries/06-Hopkins-Comment/861  + (Comment: Laya means "basis"; it is derived … Comment: Laya means "basis"; it is derived from the Sanskrit verbal root li, which means "providing support or basis." A# is taken as meaning "all." VijJAna means "consciousness." The verbal root jJa means "know"; na is an ending that means "way" or "means" — the means of understanding; vi means "individually" or "in detail."\n CandrakIrti takes the term as referring to that which is to be minded or known in detail, that is to say, the emptiness; see MED, p. 617.is to say, the emptiness; see MED, p. 617.)
• Steinert App Dictionaries/06-Hopkins-Comment/862  + (Comment: Laya means "basis"; it is derived … Comment: Laya means "basis"; it is derived from the Sanskrit verbal root li, which means "providing support or basis." A# is taken as meaning "all." VijJAna means "consciousness." The verbal root jJa means "know"; na is an ending that means "way" or "means" — the means of understanding; vi means "individually" or "in detail."\n CandrakIrti takes the term as referring to that which is to be minded or known in detail, that is to say, the emptiness; see MED, p. 617.is to say, the emptiness; see MED, p. 617.)
• Steinert App Dictionaries/06-Hopkins-Comment/1042  + (Comment: This comes from systems that hold that even during direction perception of emptiness the phenomena qualified by emptiness still appear.)
• Steinert App Dictionaries/06-Hopkins-Comment/1043  + (Comment: This comes from systems that hold that the objects qualified by emptiness do not appear during meditative equipoise. (PH) I added the English contextually from the previous entry.)
• Steinert App Dictionaries/06-Hopkins-Comment/1791  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1271  + (Comment: This is one of the five paths of Solitary Realizers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1792  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1273  + (Comment: This is one of the five paths of Solitary Realizers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1794  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1143  + (Comment: This is one of the five paths of Hearers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1274  + (Comment: This is one of the five paths of Solitary Realizers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1795  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1156  + (Comment: This is one of the five paths of Hearers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1145  + (Comment: This is one of the five paths of Hearers: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)
• Steinert App Dictionaries/06-Hopkins-Comment/1788  + (Comment: This is one of the five paths of the Great Vehicle: path of accumulation (tshogs lam); path of preparation (sbyor lam); path of seeing (mthong lam); path of meditation (sgom lam); and path of no more learning (mi slob lam).)