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• Steinert App Dictionaries/06-Hopkins-Comment/1430  + (one of the types of Proponents of Mind-Only (sems tsam pa, citta-mAtrin); for others see: [[sems tsam pa]])
• Steinert App Dictionaries/06-Hopkins-Comment/1429  + (one of the types of Proponents of Mind-Only (sems tsam pa, citta-mAtrin); for others see: [[sems tsam pa]])
• Steinert App Dictionaries/06-Hopkins-Comment/155  + (one of the types of knowledge and awareness (blo rig) according to the sevenfold division; for others see: [[blo rig]])
• Steinert App Dictionaries/06-Hopkins-Comment/545  + (one of the types of knowledge and awareness according to the threefold division)
• 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/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/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/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/5  + (see: [['bras bu]])
• 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/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/1773  + (the two types of proponents of the Middle Way School (mAdhyamika)\nI added English to English (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1915  + (this implies inherent existence in the PrAsaGgika system)
• Steinert App Dictionaries/06-Hopkins-Comment/892  + (this indicates approval of a statement or action)
• Steinert App Dictionaries/06-Hopkins-Comment/890  + (this indicates approval of a statement or action)
• Steinert App Dictionaries/06-Hopkins-Comment/6  + (this is another name for tantra, because a tantric practitioner takes the effect state, Buddhahood, as the basis of her or his practice (T))
• 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/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/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/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/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/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/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/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/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/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/1480  + (Comment: For the six types, see rtsa nyon.)
• Steinert App Dictionaries/06-Hopkins-Comment/1250  + (Comment: In the GuhyasamAja system of High … Comment: In the GuhyasamAja system of Highest Yoga Tantra as presented in NAgArjuna's Five Stages (rim pa lnga pa, paJcakrama), conceptual consciousnesses are detailed as of eighty types, divided into three classes. The first group of thirty-three is composed of conceptual consciousnesses that involve a strong movement of "wind" to their objects. They include conceptions such as fear, attachment, hunger, thirst, compassion, acquisitiveness, and jealousy. The second group of forty conceptions is composed of conceptual consciousnesses that involve a medium movement of "wind" to their objects — conceptions such as joy, amazement, generosity, desiring to kiss, heroism, non-gentleness, and crookedness. The third group of seven conceptions involve a weak movement of "wind" to their objects — forgetfulness, mistake as in apprehending water in a mirage, catatonia, depression, laziness, doubt, and equal desire and hatred. The three groups represent, on the ordinary level of consciousness, increasingly less dualistic perception; it is clear that in the third group the mind is strongly withdrawn. They are called "indicative" because, for someone who has not experienced the three subtler levels of consciousness--mind of vivid white appearance, mind of vivid red or organge increase, and mind of black near-attainment (so called because it is near to manifesting the mind of clear light), these indicate what these consciousnesses are like.icate what these consciousnesses are like.)
• 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/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/1331  + (Comment: One of the five kinds of effects ('bras bu). With respect to the divisions, the first would, for instance, be to kill and to be killed; the second would, for instance, be to kill and then to kill again.)
• Steinert App Dictionaries/06-Hopkins-Comment/1660  + (Comment: One of the five types of effects; for example, a harvest achieved through the exertions of a farmer (zhing pas rtson pas sgrub pa'i lo tog); for other effects see 'bras bu.)
• 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/52  + (Comment: One of the four types of normative Check Kathy pervasion (khyab pa rnal ma bzhi); an illustration of this type of reasoning is: Whatever is a definiendum is necessarily not permanent (mtshon bya yin na / rtag pa ma yin pas khyab pa).Check Kathy)