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• Steinert App Dictionaries/06-Hopkins-Comment/1411  + (one of the five types of direct perceiver that induces ascertainment from itself; for others see: [[rang las nges kyi tshad ma]])
• Steinert App Dictionaries/06-Hopkins-Comment/530  + (one of the five types of direct perceiver which induces ascertainment from itself (rang las nges kyi tshad ma); for others see: [[rang las nges kyi tshad ma]])
• Steinert App Dictionaries/06-Hopkins-Comment/535  + (one of the five types of direct perceiver whose ascertainment is induced by itself (rang las nges kyi tshad ma); for others see: [[rang las nges kyi tshad ma]])
• Steinert App Dictionaries/06-Hopkins-Comment/1247  + (one of the five types of prime cognizer that induces ascertainment by itself; for others see: [[rang las nges kyi tshad ma]])
• Steinert App Dictionaries/06-Hopkins-Comment/1277  + (one of the four types of concordance; for others see: rjes mthun; illustration: non-isolate phenomenon that is itself (rang yin pa'i ldog chos ma yin pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1240  + (one of the four types of concordance; for others see: rjes mthun; illustration: isolate phenomenon that is not itself (rang ma yin pa'i ldog chos))
• Steinert App Dictionaries/06-Hopkins-Comment/396  + (one of the four types of direct perceiver (mngon sum); the others are: (1) mental direct perception (yid mngon); (2) self-knowing direct perception (rang rig mnon sum); (3) yogic direct perception (rnal 'byor mnon sum))
• Steinert App Dictionaries/06-Hopkins-Comment/76  + (one of the three types of natural pervasio … one of the three types of natural pervasion (rang bzhin khyab pa); for others see: rang bzhin khyab pa. Comment: This is one of the three attributes of inherent nature (rang bzhin khyad par gsum): (1) its entity is not produced by causes and conditions (ngo bo rgyu rkyen gyis ma bskyed pa); (2) it does not rely upon another means of positing it ('jog byed gzhan la ma ltos pa); (3) its state does not change into something else (gnas skabs gzhan du mi 'gyur ba).ng else (gnas skabs gzhan du mi 'gyur ba).)
• Steinert App Dictionaries/06-Hopkins-Comment/529  + (one of the three types of other-eliminator that is a factual specifically characterized phenomenon (don rang mtshan gyi gzhan sel); for others see: [[don rang mtshan gyi gzhan sel]])
• Steinert App Dictionaries/06-Hopkins-Comment/528  + (one of the three types of other-eliminator that is a factual specifically characterized phenomenon (don rang mtshan gyi gzhan sel); for others see: [[don rang mtshan gyi gzhan sel]])
• Steinert App Dictionaries/06-Hopkins-Comment/526  + (one of the three types of other-eliminator that is a factual specifically characterized phenomenon (don rang mtshan gyi gzhan sel); for others see: [[don rang mtshan gyi gzhan sel]])
• Steinert App Dictionaries/06-Hopkins-Comment/1158  + (one of the three types of yogic direct perceiver; the others are: Solitary Realizer's yogic direct perceiver (rang rgyal gyi rnal 'byor mngon sum) and MahAyAna yogic direct perceiver (theg chen gyi rnal 'byor mngon sum))
• Steinert App Dictionaries/06-Hopkins-Comment/244  + (one of the two types of Solitary Realizer … one of the two types of Solitary Realizer paths of no more learning the other being Solitary Realizer path of no more learning of those who previously had the realizations of congregating [Solitary Realizers] (tshogs spyod kyi rtogs pa sngon du song ba'i rang rgyal gyi mi slob lam)n du song ba'i rang rgyal gyi mi slob lam))
• Steinert App Dictionaries/06-Hopkins-Comment/1743  + (one of the two types of meaning generalities)
• Steinert App Dictionaries/06-Hopkins-Comment/546  + (one of the two types of meaning generality)
• 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/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/651  + (part of the meaning of one establishment and abiding (grub bde gcig pa'i don))
• 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/231  + (see: rtsom Comment: Gung-tang explains that brtsams here means "taking such and such as substrata" (khyad gzhir bzung ba), although in other places it means that "the thought comes down to such and such" (dgongs pa der 'bab pa tsam).)
• 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/1638  + (skabs mchis; Comment: Jik-may-dam-chö-gya-tso (Port of Entry, 290.2) explains that "affords an occasion" (skabs mchis pa) means "suitable for the assessment of censure" (klan ka 'jug rung).)
• 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/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/1269  + (see: rang rgyalComment: D#en-b#a-d#en-dzin explains (rang sangs rgyas) as meaning (rang gi don du sangs rgyas thob 'dod pa) "wanting to achieve buddhahood for one's own sake.")

• Steinert App Dictionaries/06-Hopkins-Comment/1071  + ((PH) too many synonymsComment: A "definiti … (PH) too many synonymsComment: A "definition" in this the Mind-Only system is not a verbal description; it is the actual object, viewed in one way as being the meaning (don, artha) whereas the definiendum is the name (ming, nAma). In another way, the definition is viewed as a "defining property" that characterizes an object. (PH) added M-O to note. Check. Exclusive view of M-O?M-O to note. Check. Exclusive view of M-O?)
• Steinert App Dictionaries/06-Hopkins-Comment/845  + (A#nandagarbha; Comment: Three Indian schol … A#nandagarbha; 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). D#zong-ka-b#a relies on A#nandagarbha for Yoga Tantra but criticizes his interpretation of the GuhyasamAja Tantra. interpretation of the GuhyasamAja Tantra.)
• 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/1784  + (Check tenses. Thumi (p.122) list those above as meaning: To be fallen in the hands of; to be accurate; etc. ??? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/649  + (Comment: A state of purity brought about by the path rathan than a factor of natural purity (rang bzhin rnam dag gi cha).)
• Steinert App Dictionaries/06-Hopkins-Comment/1653  + (Comment: A-ku L#o-drö-gya-tso (Precious La … Comment: A-ku L#o-drö-gya-tso (Precious Lamp, 223.2) takes this as referring to attaining forbearance, that is, facility, with respect to the meaning of the selflessness of phenomena. Jik-may-dam-chö-gya-tso (Port of Entry, 505.6) adds that through ascertaining the meaning of the non-production of phenomena upon taking the eight non-productions as reasons, one attains forbearance with respect to the doctrine of non-production, that is, selflessness. of non-production, that is, selflessness.)
• Steinert App Dictionaries/06-Hopkins-Comment/694  + (Comment: According to Gung-tang this means … Comment: According to Gung-tang this means to differentiate the interpretable and the definitive with respect to the meaning of the scriptures, this requiring extensive delineation of the presentation of the two truths, which itself requires realization of emptiness. This is called "differentiating the interpretable and the definitive on the level of the meaning that is expressed within the scriptures" (brjod bya don gyi drang nges 'byed pa)." (brjod bya don gyi drang nges 'byed pa).)
• Steinert App Dictionaries/06-Hopkins-Comment/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/821  + (Comment: Compare rang khyim.)
• 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/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/879  + (Comment: Examples of this include wide cat … Comment: Examples of this include wide categories which cannot be tied down to being just matter or just consciousness, such as thing (dngos po), specifically characterized phenomenon (rang mtshan), that which is able to perform a function (don byed nus pa).e to perform a function (don byed nus pa).)
• Steinert App Dictionaries/06-Hopkins-Comment/1659  + (Comment: For example, the Teacher Buddha (ston pa sangs rgyas).)
• Steinert App Dictionaries/06-Hopkins-Comment/1107  + (Comment: He is a Kalkha Mongolian Ge-luk-b … Comment: He is a Kalkha Mongolian Ge-luk-b#a who studied at both Go-mang and L#o-s#el-l#ing; author of Explanation of the Meaning of the Conventional and the Ultimate in the Four Tenet Systems (grub mtha' bzhi'i lugs kyi kun rdzob dang don dam pa'i don rnam par bshad pa) (New Delhi: Lama Guru Deva, 1972) and so forth Delhi: Lama Guru Deva, 1972) and so forth)
• Steinert App Dictionaries/06-Hopkins-Comment/416  + (Comment: Here avatAra means "addition" in the sense that ChandrakIrti's text is a supplement historically necessary so as to clarify the meaning of NAgArjuna's Treatise on the Middle.)
• 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/1154  + (Comment: Jik-may-dam-chö-gya-tso explains that "vehicle" here means the scriptural collections of the Hearers, these being the Hearer vehicle as verbalizing words (rjod byed tshig gi theg pa).)
• 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/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/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/567  + (Comment: Literally this would be translated as "a meaning that must be led.")
• Steinert App Dictionaries/06-Hopkins-Comment/568  + (Comment: Literally this would be translated as "a meaning that must be led.")
• Steinert App Dictionaries/06-Hopkins-Comment/1262  + (Comment: Magee found no instance of svarUpam being translated into Tibetan as rang gi gzugs.)
• Steinert App Dictionaries/06-Hopkins-Comment/819  + (Comment: Nature signs are divided accordin … Comment: Nature signs are divided according to whether or not the terms expressing them specify an agent. If an agent is specified, it is a sign involving a qualification (or specification) of a cause; if not, it is a sign free of qualification (or specification of a cause). See khyad par dag pa pa'i rang bzhin gyi rtags yang dag.dag pa pa'i rang bzhin gyi rtags yang dag.)