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• Steinert App Dictionaries/06-Hopkins-Comment/264  + (one of the two main collections of the Bodhisattva; the other is the collection of wisdom (ye shes kyi tshogs))
• Steinert App Dictionaries/06-Hopkins-Comment/733  + (one of the two types of Ga-dam-bas; the other is: the preceptual lineage (gdams ngag pa))
• Steinert App Dictionaries/06-Hopkins-Comment/658  + (one of the two types of impellers (nye bar len pa) in the Mind-Only School (sems tsam, citta-mAtra); the other is impeller of predispositions (bag chags nye bar len))
• Steinert App Dictionaries/06-Hopkins-Comment/1197  + (one of the unorthodox (nAstika) schools of Indian philosophy; they believed only in the present life and in the existence of material elements, and hence are sometimes referred to as Materialists)
• Steinert App Dictionaries/06-Hopkins-Comment/518  + (p.n. of a tenth ground Bodhisattva who questions the Buddha in the seventh chapter of the SaMdhi-nirmocana-sUtra)
• Steinert App Dictionaries/06-Hopkins-Comment/1200  + (seal; seal is also a euphemism for a tantric consort, actual or visualized (T))
• Steinert App Dictionaries/06-Hopkins-Comment/577  + (second of the ten Bodhisattva grounds (sa, bhUmi); for others see: [[sa]])
• Steinert App Dictionaries/06-Hopkins-Comment/1366  + (seventh of the ten Bodhisattva grounds; for others see: [[byang sems 'phags pa'i sa]])
• Steinert App Dictionaries/06-Hopkins-Comment/311  + (sixth or seventh of the eight Hearer grounds (nyan thos kyi sa brgyad)\nWhich ground is it? (T))
• 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/367  + (tenth of the Bodhisattva Superior grounds (byang sems 'phags pa'i sa, Arya-bodhisattva-bhUmi); see byang sems 'phags pa'i sa for others)
• Steinert App Dictionaries/06-Hopkins-Comment/894  + (that is, the third wheel of doctrine, in which Buddha taught the seventh chapter of the SaMdhinirmocana-sUtra)
• Steinert App Dictionaries/06-Hopkins-Comment/910  + (the Buddha's cousin, often portrayed as his adversary (T))
• Steinert App Dictionaries/06-Hopkins-Comment/1497  + (the first of the ten Bodhisattva grounds; for others see: [[byang sems 'phags pa'i sa]])
• Steinert App Dictionaries/06-Hopkins-Comment/1493  + (the name of the mudrA of the Buddha's touching the earth to call the earth goddess to witness his achievements)
• Steinert App Dictionaries/06-Hopkins-Comment/1615  + (the tenth of the ten perfections; see: [[pha rol tu phyin pa]]; sometimes abbreviated as [[phar phyin]])
• 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/99  + (third of the ten Bodhisattva Superior grounds; for others see: [[byang sems 'phags pa'i sa]])
• Steinert App Dictionaries/06-Hopkins-Comment/94  + (third of the ten Bodhisattva Superior grounds; for others see: [[byang sems 'phags pa'i sa]])
• Steinert App Dictionaries/06-Hopkins-Comment/6  + (this is another name for tantra, because a tantric practitioner takes the effect state, Buddhahood, as the basis of her or his practice (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/298  + (this reflects Dzong-ka-ba's idea that the Compendium of Ascertainments was intended as a companion work with the Bodhisattva Grounds)
• 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/1848  + (two modes; the two systems; Comment: Gung- … two modes; the two systems; Comment: Gung-tang takes "two modes" (tshul gnyis) as referring to two different great ways of positing what requires interpretation and what is definitive — as found in two modes of the Middle Way School and the Mind-Only School for commenting on the final thought of the Perfection of Wisdom SUtras.hought of the Perfection of Wisdom SUtras.)
• 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/1128  + (Indian female tantric siddhA, "sister" of … Indian female tantric siddhA, "sister" of Naropa who married him, helped him to renounce the world and herself became a tenth ground bodhisattva and is now a Buddha; founded and now protects the Shang-b#a (zhang pa) lineage of G#a-gyü-b#a (bka' brgyud pa); taught Kyung-b#o-nen-jor (khyung po rnal 'byor) as a sky-goer (mkha' 'gro ma, dAkiNI) at a cemetery at SoSa; gave him six yogas, which served as the foundation of the schoolich served as the foundation of the school)

• 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/1502  + (Buddha-qualities are the knowledge, attainments, methods, and teachings associated with a Buddha)
• 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/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/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/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/671  + (Comment: A non-Buddhist school renowned in … Comment: A non-Buddhist school renowned in Buddhist texts as the precursor of all Indian systems and so called due to the belief that liberation can be gained through thoroughly understanding the enumeration of twenty-five categories of objects of knowledge which principally involves distinguishing between mind and twentt-four categories of matter.mind and twentt-four categories of matter.)
• Steinert App Dictionaries/06-Hopkins-Comment/66  + (Comment: According to S#er-s#hül L#o-sang- … Comment: According to S#er-s#hül L#o-sang-pün-tsok, "smooth" ('jam, maJju) indicates that MaJjushrI is devoid of the roughness of the obstructions to liberation from cyclic existence and the roughness of the obstructions to omniscience. This is not the Bodhisattva MaJjushrI but the one that is the physical manifestation of the wisdom of all Buddhas.anifestation of the wisdom of all Buddhas.)
• 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/474  + (Comment: As in the Three Jewels (Buddha, his doctrine, and the spiritual community).)
• 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/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/1659  + (Comment: For example, the Teacher Buddha (ston pa sangs rgyas).)
• Steinert App Dictionaries/06-Hopkins-Comment/945  + (Comment: Illustrations are (1) object of knowledge (shes bya); (2) the two: permanent and functioning thing (rtag dngos gnyis); (3) uncompounded space ('dus ma byas kyi nam mkha').)
• Steinert App Dictionaries/06-Hopkins-Comment/1609  + (Comment: Illustrations are (1) pot (bum pa); (2) uncompounded space ('dus ma byas kyi nam mkha'); (3) the two, pillar and pot (ka bum gnyis); (4) the two, permanent phenomenon and [functioning] thing (rtag dngos gnyis).)
• Steinert App Dictionaries/06-Hopkins-Comment/1549  + (Comment: Important Indian figure in MahAyoga and Yoga Tantra lineages. Author of the famous B#ar-kap (spar khab) commentary on the Guhyagarbha Tantra.)
• Steinert App Dictionaries/06-Hopkins-Comment/1548  + (Comment: Important Indian figure in MahAyoga and Yoga Tantra lineages. Author of the famous B#ar-kap (spar khab) commentary on the Guhyagarbha Tantra.)
• Steinert App Dictionaries/06-Hopkins-Comment/483  + (Comment: In the Mind-Only School, the thor … Comment: In the Mind-Only School, the thoroughly established nature is the final object of observation by a path of purification, and indeed such a path observes, or apprehends, it; however, despite the fact that phenomena such as chairs are objects of observation of a path of purification, they are not observed or apprehended by it — they are only bases with respect to which emptiness is realized. Hence, the term "object of observation" in this context, as it has come to used in Ge-luk-b#a scholarship, is somewhat misleading. The usage of the term " objects of observation" even for objects that are not being observed may have come from systems that hold that even during direction perception of emptiness the phenomena qualified by emptiness still appear; this is called "meditative equipoise with appearance" (mnyam bzhag snang bcas). D#zong-ka-b#a earlier in his life held this notion but then switched to the opinion that the objects qualified by emptiness do not appear during meditative equipoise (mnyam bzhag snang med). His own commentary (legs bshad gser 'phreng) on Maitreya's Ornament for Clear Realization reflects his earlier notion, whereas his student Gyel-tsap's commentary (rnam bzhad snying po rgyan) reflects his later view. snying po rgyan) reflects his later view.)
• Steinert App Dictionaries/06-Hopkins-Comment/850  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
• Steinert App Dictionaries/06-Hopkins-Comment/853  + (Comment: In the SUtra School Following Rea … Comment: In the SUtra School Following Reasoning the following are equivalent: conventional truth (kun rdzob bden pa); permanent phenomenon (rtag pa); generally characterized phenomenon (spyi mtshan); phenomenon which is not a [functioning] thing (dngos med kyi chos); uncompounded phenomenon ('dus ma byas kyi chos); unproduced phenomenon (ma byas pa'i chos).unproduced phenomenon (ma byas pa'i chos).)
• Steinert App Dictionaries/06-Hopkins-Comment/506  + (Comment: In the SUtra School and above, il … Comment: In the SUtra School and above, illustrations of phenomena which are non-things, that is to say, which exist but do not perform the function of creating effects, are object of knowledge (shes bya); the two, permanent and functioning thing (rtag dngos gnyis); uncompounded space ('dus ma byas kyi nam mkha').ounded space ('dus ma byas kyi nam mkha').)
• 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/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/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/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)