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List of results

• 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/1303  + (one of the two types of permanent phenomena (rtag pa); the other is: permanent phenomenon that abides all the time (dus brtan pa'i rtag pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1908  + (one of the two types of permanent phenomenon; the other is permanent phenomenon whose occurrence is not possible (yin pa mi srid pa'i rtag pa) an illustration is: object of knowledge (shes bya))
• Steinert App Dictionaries/06-Hopkins-Comment/1275  + (one of the two types of prime cognizer; the other is: prime cognizer that induces ascertainment from another (gzhan las nges kyi tshad ma))
• Steinert App Dictionaries/06-Hopkins-Comment/722  + (one of the two types of prime cognizer (tshad ma); the other is prime cognizer for which ascertainment is induced from itself (rang las nges kyi tshad ma))
• Steinert App Dictionaries/06-Hopkins-Comment/1469  + (one of the two types of subsequent cognizer (bcad shes); the other is direct subsequent cognizer (mngon sum bcad shes, pratyakSa-paricchinna-jJAna))
• 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/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/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/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/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/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/987  + (see: [[mi rtag pa'i chos]])
• 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/1740  + (spyi'i mtshan nyid; Comment: This term is … spyi'i mtshan nyid; Comment: This term is used in two markedly different ways, generally characterized phenomenon and general character. Generally characterized phenomena (spyi mtshan) are solely permanent phenomena such as uncompounded space ('dus ma byas kyi nam mkha'). However, general characteristic, or general character, (spyi'i mtshan nyid) refers to a character of an object that is shared with other objects; for instance, impermanence is a general characteristic of consciousness (shes pa) and is also a general characteristic of form (gzugs). Similarly, specifically characterized phenomena (rang mtshan) are solely impermanent phenomena such as consciousness (shes pa) and form (gzugs), but the specific characteristic, or specific character, (rang gi mtshan nyid) of an object is its own definining character such as that which is luminous and knowing (gsal zhing rig pa), which is the definition of consciousness (shes pa), an impermanent phenomena; and the non-affirming negative which is a mere negation of obstructive contact (thogs reg bkag tsam gyi med dgag), which is the definition of uncompounded space, a permanent phenomena.uncompounded space, a permanent phenomena.)
• Steinert App Dictionaries/06-Hopkins-Comment/1615  + (the tenth of the ten perfections; see: [[pha rol tu phyin pa]]; sometimes abbreviated as [[phar phyin]])
• 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/451  + (virtue; Comment: Virtuous mental factors a … virtue; Comment: Virtuous mental factors are one of six main groupings of mental factors (sems byung, caitta): (1) five omnipresent (kun 'gro, sarvatraga) mental factors; (2) five determining (yul nges, viSaya-pratiniyama) mental factors; (3) eleven virtuous (dge ba, kuzala) mental factors; (4) six root afflictions (rtsa nyon, mUla-kleza); (5) twenty secondary afflictions (nye nyong, upakleza); and (6) four changeable (gzhan 'gyur, anyathAbhAva) mental factors. "Indicated" or "revealed" (lung du bstan pa) means here "that which abides as either virtue or non-virtue." Thus, in this case of defining virtue, it means that which is virtuous. It means that which is definite as virtuous or non-virtuous. It does not necessarily refer to Buddha's having said it this way or that way which is what those words often mean ("indicated in scripture"). "Abides in the class of that which issues forth happiness" is said because there are, for instance, virtues which have been overcome by hatred and do not issue forth happiness, but they are still virtues. The phrase means that there are exceptions that merely "abide in the class of."tions that merely "abide in the class of.")

• Steinert App Dictionaries/06-Hopkins-Comment/1380  + (one of the four types of perverse pervasion (khyab pa phyin ci log); example: whatever is a definiendium is necessarily not permanent (mtshon bya yin na / rtag pa ma yin pas khyab); for others see: [[khyab pa phyin ci log]]; see also: [[khyab pa rnal ma]])

• Steinert App Dictionaries/06-Hopkins-Comment/1849  + ((PH) Jeffrey, Perdue gives divisions as "1) the property of the subject (pakSa-dharma), 2) the forward pervasion (anvaya-vyApti), 3) the counter-pervasion (vyatireka-vyApti)")
• Steinert App Dictionaries/06-Hopkins-Comment/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/83  + (Comment: A logical term used when the oppo … Comment: A logical term used when the opponent has been boxed in. The three are to have asserted either explicitly or implicitly (1) the entailment/pervasion (khyab pa khas blangs pa red), (2) the reason (rtags khas blangs pa red), and (3) the opposite of the predicate of the consequence (gsal ba'i zlogs phyogs khas blangs pa red). Spoken or shouted in debate by the challenger to indicate that the opponent cannot deny the reason or the pervasion, yet cannot accept the "thesis" of the consequence.ot accept the "thesis" of the consequence.)
• 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/1868  + (Comment: An equivalent of ultimate truth (don dam bden pa, paramArthasatya) so called because of not being perverse.)
• 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/89  + (Comment: An instance of this is a sense co … Comment: An instance of this is a sense consciousness to which, in dependence upon the eyes [which are the basis of an eye consciousness] being affected by opthamalia, one moon appears as two (mig rab rib kyis bslad pa la brten nas zla gcig zla gnyis su snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
• Steinert App Dictionaries/06-Hopkins-Comment/1041  + (Comment: An instance of this is a conceptu … Comment: An instance of this is a conceptual consciousness wishing for a future object at the present time (de ring gi dus su ma 'ongs pa'i don mngon par 'dod pa'i rtog pa). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang).erception (rtog med mngon sum ltar snang).)
• Steinert App Dictionaries/06-Hopkins-Comment/90  + (Comment: An instance of this is an eye con … Comment: An instance of this is an eye consciousness which, in dependence upon one's abiding in a boat, sees trees as moving (grur zhugs pa la brten nas ljon shing 'gro bar snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
• Steinert App Dictionaries/06-Hopkins-Comment/91  + (Comment: An instance of this is a sense co … Comment: An instance of this is a sense consciousness to which the area appears as red in dependence upon the mind's being disturbed by anger (yid zhe sdang gis dkrugs pa la brten nas sa gzhi dmar por snang ba'i dbang shes). This is one of the seven types of facsimiles of direct perception (mngon sum ltar snang): mistaken conceptions ('khrul ba'i rtog pa), conventional conceptions (kun rdzob kyi rtog pa), inferential conceptions (rjes dpag gi rtog pa), conceptions arisen from inference (rjes dpag las byung ba'i rtog pa), memory conceptions (dran pa'i rtog pa), wishing conceptions (mngon 'dod kyi rtog pa), and non-conceptual facsimilies of direct perception (rtog med mngon sum ltar snang). Among these, this is one of the four non-conceptual facsimiles check Kathy: bogus/fake? of direct perception which are sense consciousnesses (dbang shes su gyur pa'i rtog med mngon sum ltar snang). gyur pa'i rtog med mngon sum ltar snang).)
• Steinert App Dictionaries/06-Hopkins-Comment/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/1767  + (Comment: Difference can refer merely to no … Comment: Difference can refer merely to nominal difference, such as the difference between bum pa and pot; Examples of different phenomena are (1) the two, permanent and functioning thing (rtags dngos gnyis); these are mutually exclusive ('gal ba) and a dichotomy; (2) the two, object of knowledge and existent (shes bya dang yod pa gnyis); these are equivalent (don gcig) but not one (gcig); (3) the two, pillar and pot (ka bum gnyis); (4) the two, pot and the impermanence of pot (bum pa dang bum pa steng gi mi rtag pa gnyis); these are one entity but different isolates (ngo bo gcig la ldog pa tha dad).isolates (ngo bo gcig la ldog pa tha dad).)
• Steinert App Dictionaries/06-Hopkins-Comment/809  + (Comment: For example, whatever is a definiendum is pervaded by not being permanent (mtshon bya yin na / rtag pa ma yin pas khyab pa).)
• Steinert App Dictionaries/06-Hopkins-Comment/1480  + (Comment: For the six types, see rtsa nyon.)
• Steinert App Dictionaries/06-Hopkins-Comment/945  + (Comment: Illustrations are (1) object of knowledge (shes bya); (2) the two: permanent and functioning thing (rtag dngos gnyis); (3) uncompounded space ('dus ma byas kyi nam mkha').)
• Steinert App Dictionaries/06-Hopkins-Comment/1609  + (Comment: Illustrations are (1) pot (bum pa); (2) uncompounded space ('dus ma byas kyi nam mkha'); (3) the two, pillar and pot (ka bum gnyis); (4) the two, permanent phenomenon and [functioning] thing (rtag dngos gnyis).)
• 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/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/850  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
• Steinert App Dictionaries/06-Hopkins-Comment/853  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
• Steinert App Dictionaries/06-Hopkins-Comment/506  + (Comment: In the SUtra School and above, il … Comment: In the SUtra School and above, illustrations of phenomena which are non-things, that is to say, which exist but do not perform the function of creating effects, are object of knowledge (shes bya); the two, permanent and functioning thing (rtag dngos gnyis); uncompounded space ('dus ma byas kyi nam mkha').ounded space ('dus ma byas kyi nam mkha').)
• 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.)