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List of results

• Steinert App Dictionaries/06-Hopkins-Comment/985  + (one of the two types of other-eliminator (gzhan sel); the other is other-eliminator that is an affirming negative (ma yin dgag gi gzhan sel))
• Steinert App Dictionaries/06-Hopkins-Comment/199  + (one of the two types of other-eliminators that are affirming negatives (ma yin dgag gi gzhan sel); the other is don rang mtshan gyi gzhan sel)
• 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/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/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/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/1376  + (rjes su dpag pa'i tshad ma; See rjes su dpag pa'i tshad ma for definition)
• 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/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/1773  + (the two types of proponents of the Middle Way School (mAdhyamika)\nI added English to English (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/1039  + (one of the two types of direct perceiver (tshad ma), the other being inferential direct perceiver (rjes su dpag pa'i tshad ma))

• 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/1031  + (Comment: An illustration is a sense direct … Comment: An illustration is a sense direct perception apprehending the color of a mirage which directly generates a superimposition apprehending the mirage as water (smig rgyu la chur 'dzin pa'i sgro 'dogs dngos su skyed par byed pa'i smig rgyu'i kha dog'dzin pa'i dbang mngon).mig rgyu'i kha dog'dzin pa'i dbang mngon).)
• 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/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/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/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/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/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/1532  + (Comment: Dol-b#o-b#a S#hay-rap-gyel-tsen r … Comment: Dol-b#o-b#a S#hay-rap-gyel-tsen refers to these three as the quintessential instructions of tenth grounders. These are KalkI PuNDarIka's (rigs ldan pad ma dkar po) Great Commentary on the "KAlachakra Tantra": Stainless Light (bsdus pa'i rgyud kyi rgyal po dus kyi 'khor lo'i 'grel bshad rtsa ba'i rgyud kyi rjes su 'jug pa stong phrag bcu gnyis pa dri ma med pa'i 'od ces bya ba, vimAlaprabhAnAmamUlatantrAnusAriNIdvAdazasAhasrikAlaghukAlacakratantrarAjaTIkA), Peking 2064, vol. 46; Vajragarbha's (rdo rje snying po) Commentary on the Condensation of the Hevajra Tantra (kye'i rdo rje bsdus pa'i don gyi rgya cher 'grel pa, hevajrapiNDArthaTIkA), Peking 2310, vol. 53; and VajrapANi's (phyag na rdo rje) Meaning Commentary on the CakrasaMvara Tantra. The latter two commentaries are done in the manner of the KAlachakra Tantra, that is to say, through the grid of the teachings in the KAlachakra.e grid of the teachings in the KAlachakra.)
• Steinert App Dictionaries/06-Hopkins-Comment/681  + (Comment: Example of a non-conceptual facsimile bogus: check Kathy of direct perception whose cause of error abides in the basis ('khrul rgyu gnas la yod pa'i rtog med mngon sum ltar snang).)
• 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/1573  + (Comment: One of the five lesser sciences ( … Comment: One of the five lesser sciences (rig gnas chung ba lnga): healing or medicine (gso ba); grammar (sgra rig pa); epistemology (tshad ma); reasoning (gdan tshig); arts (bzo ba). check these in 3 vol. dic and make entries for each along with five great sciences. These are from Das and seem wrongciences. These are from Das and seem wrong)
• 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/53  + (Comment: One of the four types of perverse … Comment: One of the four types of perverse pervasions (khyab pa phyin ci log bzhi); an illustration of this type of reasoning is: whatever is a definiendum is necessarily not not-permanent (mtshon bya yin na / rtag pa ma yin pa ma yin pas khyab pa).Check Kathyma yin pa ma yin pas khyab pa).Check Kathy)
• 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)
• Steinert App Dictionaries/06-Hopkins-Comment/810  + (Comment: One of the three types of suffering—suffering of pain (sdug bsngal gyi sdug bsngal), suffering of change ('gyur ba'i sdug bsngal); and pervasive suffering of conditioning.)
• Steinert App Dictionaries/06-Hopkins-Comment/953  + (Comment: One of the two types of other-eliminators (gzhan sel); the other is other-eliminator that is a non-affirming negative (med dgag gi gzhan sel).)
• Steinert App Dictionaries/06-Hopkins-Comment/148  + (Comment: Saying "stable predispositions" d … Comment: Saying "stable predispositions" distinguishes between consciousnesses polluted by a superficial cause of error and those which are not. Predispositions giving rise to direct perceptions are stable in the sense that their continuum will continue as long as does cyclic existence; those that give rise to wrong consciousnesses such as a sense consciousness seeing blue snow mountains or a conceptual consciousness apprehending sound as permanent are unstable in that their continuum can be adventitiously cut off.r continuum can be adventitiously cut off.)
• Steinert App Dictionaries/06-Hopkins-Comment/250  + (Comment: The second of the Four [Medical] … Comment: The second of the Four [Medical] Tantras (rgyud bzhi) deals with formation of the human body (embryology), anatomy, signs of death, how conditions cause the manifestation of disorders, the characteristics of particular disorders, the functions of wind, bile, and phlegm when these operate properly and how they bring about diseases when imbalanced, and the corresponding medicines required to correct particular disorders. This second tantra also prescribes the diet and behavior patterns for maintaining health and for combatting disorders--for instance, the types of food one should refrain from, the quality and quantity of food that one should take, and different types of behavior--seasonal behavior, daily behavior, and temporary behavior.r, daily behavior, and temporary behavior.)
• Steinert App Dictionaries/06-Hopkins-Comment/87  + (Comment: The term mngon mtho (abhyudaya) refers to elevated (ud) states, i.e., the happinesses, of humans and gods relative to animals, hungry ghosts, and hell-beings within the five types of lives in cyclic existence.)