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• 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/779  + (manifold constituents; Comment: These six … manifold constituents; Comment: These six are frequently cited as the main bases of designation of a person. In the seventh chapter of the SUtra Unraveling the Thought "manifold constituents" (khams du ma) refers to the six constituents, and "various constituents" (khams sna tshogs pa) refers to the eighteen constituents. See also khams; khams tha dad pa; khams sna tshogs pa.ms; khams tha dad pa; khams sna tshogs pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/1937  + (often refers to profound emptiness and vast methods of compassion Is this right? If so, need to change following entries (T))
• Steinert App Dictionaries/06-Hopkins-Comment/364  + (phenomenon-constituent; Comment: Among the … phenomenon-constituent; Comment: Among the eighteen constituents, the "phenomenon-constituent" contains all phenomena not included in the other constituents, and thus all permanent phenomena, including thusness, or emptiness, are contained therein. Since all eighteen constituents are said to be bases of emptiness, thusness itself, or emptiness, must also be a basis of emptiness. The same is so for the phenomenon-sense-sphere (chos kyi skye mched, dharmAyatana) among the twelve sense-spheres.rmAyatana) among the twelve sense-spheres.)
• Steinert App Dictionaries/06-Hopkins-Comment/40  + (refers to a phenomenon which is produced in dependence upon an aggregation of causes)
• Steinert App Dictionaries/06-Hopkins-Comment/1698  + (refers to the process of moving from one concentration to another out of sequence)
• Steinert App Dictionaries/06-Hopkins-Comment/884  + (refers to two things with different actual names (dngos ming))
• 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/1858  + (this also refers to a deity and his consort in union (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1232  +
• Steinert App Dictionaries/06-Hopkins-Comment/1530  + (this refers to the five sense-consciousnesses—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness—and the mental consciousness ?? (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1699  + (this refers to the process of moving from one concentration to another out of sequence\nCheck Entry (T))
• Steinert App Dictionaries/06-Hopkins-Comment/304  + (this refers to the tree under which ShAkyamuni Buddha attained enlightenment)
• 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/1439  + (unbalanced state; Comment: In the medical tree, this refers to the trunk of the unhealthy body, or diseased body, abiding in an unbalanced state.)
• Steinert App Dictionaries/06-Hopkins-Comment/781  + (various constituents; Comment: In the seve … various constituents; Comment: In the seventh chapter of the SUtra Unraveling the Thought "various constituents" (sna tshogs pa) refers to the eighteen constituents and "manifold constituents" (khams du ma) refers to the six constituents. See also khams; khams tha dad pa; khams du ma.also khams; khams tha dad pa; khams du ma.)

• Steinert App Dictionaries/06-Hopkins-Comment/1232  + (this refers to a wide range of eye defects, including occluded or hazy vision, seeing spots, lines, dots; etc.)

• Steinert App Dictionaries/06-Hopkins-Comment/1481  + ((PH) The source given in Magee's footnote reads "Deussen, 48." which refers to: Paul Deussen, _Sixty UpaniSads of the Veda_. Was this also the source for the Tibetan (doubtful)? Is there an example sentence?)
• Steinert App Dictionaries/06-Hopkins-Comment/176  + (Bliss-Arising; Comment: also known as mahe … Bliss-Arising; Comment: also known as mahezvara or ziva. Gung-tang reports that Maheshvara (Great Lord) is called "Bliss-Arising" not because he himself becomes blissful in dependence upon the goddess Uma but because his body is so supremely satisfying that when others see it, all virtues, including liberation, as well as temporary happiness arise. This is why Maheshvara is called a source of joy. why Maheshvara is called a source of joy.)
• Steinert App Dictionaries/06-Hopkins-Comment/368  + (Comment: Among the eighteen constituents, … Comment: Among the eighteen constituents, the phenomenon-constituent (chos kyi khams, dharmadhAtu) contains all phenomena not included in the other constituents, and thus all permanent phenomena, including thusness, or emptiness, are contained therein. Since all eighteen constituents are said to be bases of emptiness, thusness itself, or emptiness, must also be a basis of emptiness. The same is so for the "phenomenon-sense-sphere" among the twelve sense-spheres.se-sphere" among the twelve sense-spheres.)
• Steinert App Dictionaries/06-Hopkins-Comment/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/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/1527  + (Comment: In the division into four, the fi … Comment: In the division into four, the first refers to the mind-generations of the paths of accumulation (tshogs lam) and preparation (sbyor lam), the second to the mind-generations of the first seven grounds of Bodhisattva Superiors, the third to the mind-generations of the eighth, ninth, and tenth grounds of Bodhisattva Superiors, and the fourth to the mind-generations of Buddhas.fourth to the mind-generations of Buddhas.)
• 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/1399  + (Comment: The 98th Gan-den Tri-b#a (dga' ld … Comment: The 98th Gan-den Tri-b#a (dga' ldan khri pa) Jam-b#el-shen-pen ('jam dpal gzhan phan) explains, "Base" (rmangs) means the support of a wall, as in "foundation" (rmangs gzhi). Since it refers to something low, if you call someone "Base one!" (rmangs mo), you are saying they are the lowest and the worst. saying they are the lowest and the worst.)
• 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.)
• Steinert App Dictionaries/06-Hopkins-Comment/1020  + (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.)
• Steinert App Dictionaries/06-Hopkins-Comment/519  + (Comment: This is one of the three non-natu … Comment: This is one of the three non-natures: character-non-nature (mtshan nyid ngo bo nyid med pa, utpattiniHsvabhAvatA); production-non-nature (skye ba ngo bo nyid med pa, utpattiniHsvabhAvatA); ultimate-non-nature (don dam pa ngo bo nyid med pa, paramArthaniHsvabhAvatA).\n "Ultimate-non-nature" has two meanings. The first meaning refers to thoroughly established natures, which are the actual ultimate-non-nature since they are both (1) the ultimate as the object of observation by a path of purification and (2) the very non-nature, that is, the absence of the opposite of emptiness in phenomena. The second meaning refers to fact that other-powered natures are not the ultimate; just as other-powered natures are natureless in terms of (self-)production, so they are natureless in terms of the ultimate — that is to say, they lack being that nature which is the ultimate. Thus, thoroughly established natures are "ultimate-non-natures," and other-powered natures are also "ultimate-non-natures" but for different reasons--the first is the ultimate and the second is not.rst is the ultimate and the second is not.)
• Steinert App Dictionaries/06-Hopkins-Comment/536  + (Comment: This is the definition of thing ( … Comment: This is the definition of thing (dngos po). In the Great Exposition School even permanent phenomena have the capacity to perform a function, such as uncompounded space capacity to allow the placement or movement of objects. In the SUtra School and above, having the capacity to perform a function refers to the function of producing effects, and thus the reference is only to impermanent phenomena.eference is only to impermanent phenomena.)
• Steinert App Dictionaries/06-Hopkins-Comment/1315  + (Comment: This often refers to Maitreya's Ornament for the Great Vehicle SUtras (mdo sde rgyan, mahAyAnasUtrAlaMkAra; P5521, vol. 108) or Ornament for Clear Realization (mngon rtogs rgyan, abhisamayAlaMkAra; P5184, vol. 88).)
• Steinert App Dictionaries/06-Hopkins-Comment/1337  + (Comment: This often refers to the end of the continuum of being a sentient being, that is to say, a being who still has obstructions yet to be abandoned, and thus it means right before Buddhahood.)
• Steinert App Dictionaries/06-Hopkins-Comment/1312  + (Comment: This refers to Buddha's teaching in general but even more so to the Great Vehicle.)
• Steinert App Dictionaries/06-Hopkins-Comment/210  + (Comment: This refers to someone who knows language, as opposed to the very young, and so forth.)
• Steinert App Dictionaries/06-Hopkins-Comment/1305  + (Comment: This sometimes refers to MahAyAna texts in general. Compare zab pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/1311  + (Comment: This sometimes refers to MahAyAna texts in general. Compare zab pa.)
• Steinert App Dictionaries/06-Hopkins-Comment/1012  + (Comment: This word often means "abbot," but it also refers to someone versed in a topic.)
• Steinert App Dictionaries/06-Hopkins-Comment/160  + (Comment: it is said that in general "self, … Comment: it is said that in general "self," "person," (gang zag, pudgala) and "I" (nga, ahaM) are equivalent, 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.at persons are mere fictions of ignorance.)
• Steinert App Dictionaries/06-Hopkins-Comment/799  + (Comment: shes rab 'chal ba refers to one whose mind is disordered and runs from topic to topic. Similary, 'chal pa means a lecher.)
• Steinert App Dictionaries/06-Hopkins-Comment/1026  + (abhyudaya; Comment: The term mngon par mtho ba (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.)
• Steinert App Dictionaries/06-Hopkins-Comment/1348  + (abodes of knowledge refers to the five branches of traditional Buddhist learning: philosophy, logic, grammar, medicine, and arts and crafts)
• Steinert App Dictionaries/06-Hopkins-Comment/1441  + (balanced state; Comment: In the medical tree, this refers to the trunk of the healthy body abiding in a normal balanced state.)
• Steinert App Dictionaries/06-Hopkins-Comment/840  + (basis-of-all; Comment: Often to be distinguished from kun gzhi rnam par shes pa (mind-basis-of-all, AlayavijJAna), in which case kun gzhi refers to the seeds themselves and not the mind in which they reside.)