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• Steinert App Dictionaries/06-Hopkins-Comment/1716  + (definition of one (gcig pa))
• Steinert App Dictionaries/06-Hopkins-Comment/1032  + (definition of one substantial entity (rdzas gcig))
• Steinert App Dictionaries/06-Hopkins-Comment/1857  + (for NAgArjuna, this means A#ryadeva; for Dzong-ka-ba, Kya-drup and Gyel-tsap)
• 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/1859  + (in a dGe-lugs-pa context this means Dzong-ka-ba and his two main students, Gyel-tsap and Kay-drub)
• Steinert App Dictionaries/06-Hopkins-Comment/1771  + (many modes of skillful means; Comment: Gung-tang identifies the "many modes of skillful means" as Buddha's temporarily teaching merely a coarse form of selflessness.)
• Steinert App Dictionaries/06-Hopkins-Comment/539  + (meditation on the aspect of an object [e.g … meditation on the aspect of an object [e.g., meditating on impermanence]; Comment: There are two types of meditation, meditation on the aspect of an object [e.g., meditating on impermanence] (don rnam sgom pa) and meditative cultivation of the aspect of a subject [e.g., meditatively cultivating compassion] (shes rnam sgom pa). The first means to meditate on an object, and the second means to meditatively cultivate a consciousness, an attitude.ly cultivate a consciousness, an attitude.)
• Steinert App Dictionaries/06-Hopkins-Comment/1613  + (meditative cultivation of the aspect of a … meditative cultivation of the aspect of a subject [e.g., meditatively cultivating compassion]; Comment: There are two types of meditation, meditation on the aspect of an object [e.g., meditating on impermanence] (don rnam sgom pa) and meditative cultivation of the aspect of a subject [e.g., meditatively cultivating compassion] (shes rnam sgom pa). The first means to meditate on an object, and the second means to meditatively cultivate a consciousness, an attitude.ly cultivate a consciousness, an attitude.)
• 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/724  + (one of the four types of isolates; for oth … one of the four types of isolates; for others see: ldog paComment: "Illustration-isolates" are conceptually isolated illustrations, that is to say, illustrations simpliciter; it is a technical term often used to refer to mere illustrations, isolated from the definition and definiendum which they illustrate.ion and definiendum which they illustrate.)
• 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/1290  + (one of the two divisions of one type (rigs gcig); the other is: one isolate type (ldog pa rigs gcig))
• Steinert App Dictionaries/06-Hopkins-Comment/885  + (one of the two types of one type (rigs gcig); the other is: one substantial type (rdzas rigs gcig))
• Steinert App Dictionaries/06-Hopkins-Comment/883  + (one of the two types of one type (rigs gcig); the other is: one substantial type (rdzas rigs gcig))
• 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/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/1606  + (skirt; SW changed Eng from "undergarments" to "lower garment", since sham thabs means the skirt (at least in colloquial Tibetan))
• Steinert App Dictionaries/06-Hopkins-Comment/1738  + (the style of textbook which lays out the subject, definitions, divisions, etc. as opposed to analysis of the scope (mtha' dpyad))
• Steinert App Dictionaries/06-Hopkins-Comment/481  + (this is the object of observation as opposed to the subjective aspect (rnam pa), one of the five concordances (mtshungs ldan lnga); for others see: [[mtshungs ldan]])
• Steinert App Dictionaries/06-Hopkins-Comment/1715  +
• Steinert App Dictionaries/06-Hopkins-Comment/37  + (through the force of taming; Comment: Jik- … through the force of taming; Comment: Jik-may-dam-chö-gya-tso reports that D#ra-d#i Ge-s#hay Rin-chen-dön-drup (pra sti dge bshes rin chen don grub) interprets "through the force of taming" as "through the force of taming trainees having the lineage of the Middle Way School by means of the literal reading" (gdul bya dbu ma pa'i rigs can sgras zin des 'dul ba'i dbang gis). However, Jik-may-dam-chö-gya-tso points out that D#zong-ka-b#a himself in the section on the Consequence School of the Essence of Eloquence glosses "through the force of taming" with "through the force of trainees' thought" (gdul bya'i bsam pa'i dbang gis). It seems to me that both interpretations are suitable.me that both interpretations are suitable.)
• 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/1715  + (this means conceptually or technically different, as opposed to one (gcig pa))

• Steinert App Dictionaries/06-Hopkins-Comment/1139  + (Check entry. I don't understand what the dash means here. (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1856  + (Check entry. Is this what "n'a" means? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/648  + (Comment: "Adventitious" in this context does not mean "uncaused"; it means "superficial" and is the opposite of "innermost" (phugs).)
• Steinert App Dictionaries/06-Hopkins-Comment/497  + (Comment: "Subsistence" here does not mean "merely getting by" as it does with subsistence farming; rather, it means "existence" or "persisting existence.")
• Steinert App Dictionaries/06-Hopkins-Comment/1852  + (Comment: A Nihilist school of Indian philosophy, represented by JayarAzi BhaTTa, author of the Tattvopalava-siMha. Caru means "beautiful." See rgyang phan pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/1846  + (Comment: A Nihilist school of Indian philosophy, represented by JayarAzi BhaTTa, author of the Tattvopalava-siMha. Caru means "beautiful." See rgyang phan pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/738  + (Comment: A form's being a conceived object of a conceptual consciousness [means] that a form is taken as the object of the mode of apprehension apprehending form by way of being conceived [that is, thought about] by a conceptual consciousness.)
• Steinert App Dictionaries/06-Hopkins-Comment/739  + (Comment: A form's being a referent of a co … Comment: A form's being a referent of a conceptual consciousness [means] that a form appears to a sense consciousness as a basis for the affixing of name and terminology from the side of its [that is, the form's] own mode of abiding, without depending on the association of conventions by terms and conceptuality, whereupon a subsequent conceptual consciousness also adheres to such an appearance and takes it to be a basis of conceiving — with regard to the form — "This is a form."ith regard to the form — "This is a form.")
• Steinert App Dictionaries/06-Hopkins-Comment/695  + (Comment: According to Gung-tang this means … Comment: According to Gung-tang this means to identify what are interpretable and what are definitive scriptures from among the scriptures. This is called "differentiating the interpretable and the definitive on the level of the words that are the means of expression" (rjod byed tshig gi drang nges 'byed pa). (rjod byed tshig gi drang nges 'byed pa).)
• 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/652  + (Comment: Among the many meanings of "subsistence," here it means "existence" and not "barely existing" as in "subsistence farming.")
• Steinert App Dictionaries/06-Hopkins-Comment/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/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/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/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/1770  + (Comment: Gung-tang makes an important dist … Comment: Gung-tang makes an important distinction between thabs (upAya) as compassion and thabs (upAya) as skillful means used to lead trainees by way of various techniques; he speaks from a tradition that distinguishes these two. It appears that in many Great Vehicle traditions, especially in East Asia, the two are conflated.ially in East Asia, the two are conflated.)
• 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/1009  + (Comment: Jam-y#ang-shay-b#a holds that "na … Comment: Jam-y#ang-shay-b#a holds that "name" (ming) in this the Mind-Only context means a term expressing that object (rang zhes rjod pa'i sgra), and although "terminology" (brda') usually has the same meaning as "name," in order to avoid redundancy he takes it to mean a conceptual consciousness apprehending that object (rang 'dzin rtog pa). (This explanation of "terminology" is well-founded in the tradition since a common dictum is that names and conceptual consciousnesses engage their objects similarly.) (PH) verify change in notects similarly.) (PH) verify change in note)
• 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/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/643  + (Comment: Note that rta blang means "horse and elephant," blang being an abbreviation of blang po che.)
• 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/680  + (Comment: See grub bde gcig.)