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• Steinert App Dictionaries/06-Hopkins-Comment/1787  + (Entry originially had theg pa la gsar du (=nava) zhugs pa. I assume nava is a Sanskrit equivalent not appearing in Conze. What to do? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1950  + (JH: how do you want to handle this—one word (here, "zhu") is a form of two different verbs? (SW))
• Steinert App Dictionaries/06-Hopkins-Comment/768  + (KamalazIla; Comment: The Tibetan translation of KamalazIla is padma'i ngang tshul (One Having the Nature of a Lotus).)
• Steinert App Dictionaries/06-Hopkins-Comment/1160  + (SW added this entry. Sanskrit is from Sarat Chandra Das dictionary.)
• Steinert App Dictionaries/06-Hopkins-Comment/1756  + (SW added this record; Sanskrit of sta gon?; ck Eng. tr.)
• Steinert App Dictionaries/06-Hopkins-Comment/1627  + (Sanskrit did say "sUpastita" (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1824  + (Sanskrit was in English, and English was in example 1. (T))
• Steinert App Dictionaries/06-Hopkins-Comment/761  + (Sanskrit??? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/592  + (Wylie entry originally had: dus su smra smra ba but double smra doesn't mirror Sanskrit, so I took it out. (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1941  + (ck Sanskrit; get Peking # & vol. SW added this record)
• Steinert App Dictionaries/06-Hopkins-Comment/1093  + (ck entry & Sanskrit)
• Steinert App Dictionaries/06-Hopkins-Comment/1092  + (ck entry & Sanskrit)
• Steinert App Dictionaries/06-Hopkins-Comment/1127  + (emptiness of factors imputed in the manner … emptiness of factors imputed in the manner of entity and attribute; Comment: This is one of two subtle emptinesses are set forth in Mind-Only literature. "The emptiness of factors imputed in the manner of entity and attribute" is described as an object's absence of being established by way of its own character as a referent of a term verbalizing it or of a conceptual consciousness apprehending it (rang zhes rjod pa'i sgra jug pa'i jug gzhir rang gi mtshan nyid kyis ma grub pa; rang 'dzin rtog pa'i zhen gzhir rang gi mtshan nyid kyis ma grub pa). These refer to, for instance, a table's not being established by way of its own mode of subsistence (rang gi gnas tshod kyi dbang gis ma grub pa) as the basis or referent (1) of the spoken terminology "table" and (2) of thoughts of table. Although a table is indeed the referent of the thought, "This is a table," or of the spoken word, "This is a table," it is not so established by way of its own character or by way of its own mode of subsistence. The absence of this status is called the "emptiness of a factor imputed in the manner of an entity." Similarly, although the table is indeed the referent of the thought, "This table is beautiful," or of the spoken word, "This table is beautiful," it is not so established by way of its own character or by way of its own mode of subsistence. The absence of this status is called the "the emptiness of a factor imputed in the manner of an attribute." Since factors imputed in the manner of entity and attribute do indeed exist, it is their being established by way of their own character that is refuted. The general term "empty of imputed factors" (kun btags kyis stong pa, parikalpitazUnya) without the qualification "in the manner of entity and attribute" can be used more widely to include the emptiness of any type of fictional imputation, including that of externality. See also "emptiness of external objects" (phyi rol don gyis stong pa).nal objects" (phyi rol don gyis stong pa).)
• Steinert App Dictionaries/06-Hopkins-Comment/587  + (get ex from Ship on length of YT texts SW added entry. Sanskrit is from Das (p.630), for which there is no abbreviation)
• Steinert App Dictionaries/06-Hopkins-Comment/709  + (guru; Comment: The word guru literally means weighty or heavy, one whose continuum is weighty with the good qualities of scripture and realization (rgyud lung rtogs kyi yon tan gyis lci ba).)
• Steinert App Dictionaries/06-Hopkins-Comment/975  + (karmazataka; (SW) put Engl title of text in itals? Change "Many Kinds" to "Hundreds"?; (PH) Added Sanskrit (karmazataka) and catalog numbers (Toh. 340; P.1007))
• Steinert App Dictionaries/06-Hopkins-Comment/1124  + (niHsvabhAva; Comment: Another possible tra … niHsvabhAva; Comment: Another possible translation equivalent for "non-nature" (ngo bo nyid med pa; niHsvabhAva) is "non-entityness." Despite being admittedly awkward, it closely reflects in both its etymology and its meaning the Sanskrit term niHsvabhAva which is derived from the verbal root bhU "to be." For, "entity" is derived in its basic form (es) from the Latin esse "to be" and is derived in its suffixed form from the Sanskrit as which, like bhU, means "being." In addition, "entity" means "something that exists as a particular and discrete unit" or "the fact of existence; being." Thus, "non-entityness" would be a suitable translation for the negative term niHsvabhAva, if it were not so awkward; other possible translations are "non-thingness," "non-natureness," and "unreality." Since all of these choices are awkward and since trisvabhAva is translated as "three natures," I have chosen "non-nature" for niHsvabhAva; it has the additional virtue of reflecting the play between svabhAva and niHsvabhAva — (three) natures and (three) non-natures.— (three) natures and (three) non-natures.)
• Steinert App Dictionaries/06-Hopkins-Comment/286  + (one of the three/four types of initiation in Highest Yoga Tantra (?); the others being: substance initiation (rdzas dbang), secret initiation (gsang dbang), and word initiation (tshig dbang) \nPlease check (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1176  +
• Steinert App Dictionaries/06-Hopkins-Comment/149  + (transliteration of Sanskrit word—vaidhurya\nNeed to fix Tibetan; Monier-Williams agrees with Conze—vaiDUrya (p.1021))
• Steinert App Dictionaries/06-Hopkins-Comment/188  + (transliteration of Sanskrit word—vizikhA)
• Steinert App Dictionaries/06-Hopkins-Comment/1178  + (transliteration of the Sanskrit word, padma)
• Steinert App Dictionaries/06-Hopkins-Comment/1177  + (transliteration of the Sanskrit word, padma)
• 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/187  + (vizodhana; ck sp of Sanskrit Comment: transliteration of Sanskrit word—vizodhana)

• Steinert App Dictionaries/06-Hopkins-Comment/1176  + (padma; stands for pad ma—transliteration of Sanskrit word, padma; see: [[pa dma]])

• Steinert App Dictionaries/06-Hopkins-Comment/1460  + ((PH) The Sanskrit here seems wrong. Shouldn't it be something like dvadaza-????????-pratitya etc...)
• Steinert App Dictionaries/06-Hopkins-Comment/247  + ((PH) too many sanskrit entries)
• 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/983  + (Add Engl. "pit of blazing fire"? Sanskrit of "'obs" is "khadA": hut (SW))
• 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/759  + (Check Sanskrit (M 5.pin)??? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/631  + (Check Sanskrit (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1206  + (Check Sanskrit. (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1295  + (Check Tibetan of divisons. I constructed it from the English and Sanskrit. Not sure at all about it (T))
• Steinert App Dictionaries/06-Hopkins-Comment/958  + (Check entries transliteration (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1345  + (Check entry's transliteration of "eNeya" (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1138  + (Check note in English with Sa-lam text. Isn't this word used with regard to how dreams function on the Bodhisattva grounds (check towards end of text) (T))
• Steinert App Dictionaries/06-Hopkins-Comment/467  + (Comment: Arhan/ arhant (dgra bcom pa) is t … Comment: Arhan/ arhant (dgra bcom pa) is translated as "Foe Destroyer" to accord with the usual Tibetan translation of the term and to assist in capturing the flavor of oral and written traditions that frequently refer to this etymology. Arhats have overcome the foe which is the afflictive emotions (nyon mongs, kleza), the chief of which is ignorance, the conception (according to the Consequence School) that persons and phenomena are established by way of their own character.\n The Indian and Tibetan translators were also aware of the etymology of arhant as "worthy one," as they translated the name of the "founder" of the Jaina system, Arhat, as mchod 'od "Worthy of Worship" (see Jam-y#ang-shay-b#a's Great Exposition of Tenets, ka, 62a.3). Also, they were aware of ChandrakIrti's gloss of the term as "Worthy One" in his Clear Words: "Because of being worthy of worship by the world of gods, humans, and demi-gods, they are called Arhats" (sadevamAnuøAsurAl lokAt pUnArhatvAd arhannityuchyate [Poussin, 486.5], lha dang mi dang lha ma yin du bcas pa'i 'jig rten gyis mchod par 'os pas dgra bcom pa zhes brjod la [P5260, vol. 98 75.2.2]). Also, they were aware of Haribhadra's twofold etymology in his Illumination of the Eight Thousand Stanza Perfection of Wisdom SUtra. In the context of the list of epithets qualifying the retinue of Buddha at the beginning of the sUtra (see Unrai Wogihara, ed., AbhisamayAla™kArAlokA PrajJA-pAramitA-vyAkhyA, The Work of Haribhadra [Tokyo: The Toyo Bunko, 1932-5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973], 8.18), Haribhadra says, "They are called arhant [=Worthy One, from root arh 'to be worthy'] since they are worthy of worship, religious donations, and being assembled together in a group, etc." (W9.8-9: sarva evAtra pUjA-dakøi˜A-ga˜a-parikarøAdy-Arhatayar-han-taH; P5189, 67.5.7: 'dir thams cad kyang mchod pa dang // yon dang tshogs su 'dub la sogs par 'os pas na dgra bcom pa'o).\nAlso, "They are called arhant [= Foe Destroyer, arihan] because they have destroyed (hata) the foe (ari)."\n(W10.18: hatAritvAd arhantaH; P5189, 69.3.6. dgra rnams bcom pas na dgra bcom pa'o). Thus, this is a considered preference in the face of alternative etymologies—"Foe Destroyer" requiring a not unusual i infix to make ari-han, ari meaning enemy and han meaning to kill, and thus "Foe Destroyer." Unfortunately, one word in English cannot convey both this meaning and "Worthy of Worship"; thus, I have gone with what clearly has become the predominant meaning in Tibet. (For an excellent discussion of the two etymologies of "Arhat" in Buddhism and Jainism, see L.M. Joshi's "Facets of Jaina Religiousness in Comparative Light," L.D. Series 85, [Ahmedabad: L.D. Institute of Indology, May 1981], 53-58). Institute of Indology, May 1981], 53-58).)
• Steinert App Dictionaries/06-Hopkins-Comment/1812  + (Comment: Buddhaguhya (sangs rgyas gsang ba … Comment: Buddhaguhya (sangs rgyas gsang ba) explains that the term muni (thub pa) means that the person has restrained body, speech, and mind (lus la sogs pa sdams pa ni thub pa zhes bya'o). Tibetan oral traditions also take thub pa as referring to one who has overcome the enemy that is the afflictive emotions. Many translators render muni as "sage," but I choose "subduer" because it conveys the sense of conquest that the term has in Tibetan, for thub pa means "able," with a sense of being able to overcome someone else. (ShAkya, the name of this Buddha's clan, also means "able" or "potent," this probably being the reason why the name ShAkyamuni was translated into Tibetan as zAkya thub pa, with the first part of the compound in transliterated Sanskrit and the second in Tibetan.) The term dbang po (indra) means "supreme one," "powerful one," "lord," and more loosely "king"; ShAkyamuni is depicted as the supreme among Subduers.is depicted as the supreme among Subduers.)
• Steinert App Dictionaries/06-Hopkins-Comment/661  + (Comment: I use this translation-equivalent … Comment: I use this translation-equivalent because, although by extension the term means "refute" or "contradict," I often find Sanskrit and Tibetan philosophical terminology to be far richer in its literal meaning than in its rerendering into what some English-speaking scholars have identified as its philosophical meaning. Much of the psychological punch (pun intended) is lost in such translations.un intended) is lost in such translations.)
• 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/1639  + (Comment: Often used to refer to the Sanskrit original of a Tibetan term or to the Tibetan translation equivalent of a Sanskrit term.)
• Steinert App Dictionaries/06-Hopkins-Comment/653  + (Comment: The word (gnas lugs) has the sense of "status" or "actual situation". This root is also called the (gnas lugs rtsa ba), the "definition of the body".)
• Steinert App Dictionaries/06-Hopkins-Comment/654  + (Comment: The word (gnas lugs) has the sense of "status" or "actual situation". This root is also called the (gnas lugs nad gzhi), the "actual situation [of the body] which is the basis of disease".)
• Steinert App Dictionaries/06-Hopkins-Comment/1027  + (Comment: The word bsnyen pa is taken as meaning nye ba, coming close or approaching (the state of a deity).)
• Steinert App Dictionaries/06-Hopkins-Comment/470  + (Comment: This is one of the eight types of … 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/1215  + (Comment: This is one of the eight types of … 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/1216  + (Comment: This is one of the eight types of … 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/471  + (Comment: This is one of the eight types of … 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.)