A synonym for meditation, this refers to the state of deep meditative immersion that results from different modes of Buddhist practice.

A particular realization attained by a bodhisattva on the sixth bodhisattva level. This realization arises as a result of analysis of the essential nature of phenomena (dharmas).

An eastern buddha realm where the buddha Mārapramardaka resides.

A buddha realm below our world where the buddha Master of the Ocean with Noble and Playful Super-knowledge resides.

The five psycho-physical components of personal experience: form, feeling, perception , formations, and consciousness.

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

See four applications of mindfulness.

Indian commentator from the late fourth– early fifth centuries; closely associated with the works of Maitreya and the Yogācāra philosophical school.

A past buddha realm where the buddha Dīptavīrya resided.

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

The four factors that serve as the basis for magical abilities: intention, diligence, attention, and discernment.

A bodhisattva in the retinue of the Buddha Śākyamuni.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of the virtuous qualities and wisdom associated with complete awakening.

One of the primary deities of the Brahmanical pantheon, Brahmā occupies an important place as one of two deities (the other being Indra/Śakra) that are said to have first exhorted Śākyamuni to teach the Dharma. The particular heavens over which Brahmā rules are often some of the most sought after realms of higher rebirth in Buddhist literature. Among his epithets is “Lord of Sahā World” (Sahāṃpati).

Mindfulness, discrimination, diligence, joy, pliability, absorption, and equanimity.

A pure realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations.

One of the Indian preceptors who assisted in translating this text.

A bodhisattva in the retinue of the Buddha Śākyamuni.

One of the five aggregates; also counted as the sixth of the six elements.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Genuine discrimination with respect to dharmas, meaning, language, and eloquence.

One of the Indian preceptors who assisted in translating this text.

In Buddhist cosmology, our sphere of existence where beings are driven primarily by the urge for sense gratification and attachment to material substance. See also “three realms.”

An incantation, spell, or mnemonic formula that distills essential points of the Dharma. It is used by practitioners as an aid to memorize and recall detailed teachings, and to attain mundane and supramundane goals. According to context, this term has also been rendered here as “ recollection .”

Name of a bodhisattva great being.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A former buddha in front of whom the Buddha Śākyamuni (in a past life) first formed the aspiration to awaken.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A buddha in a world called Astounding Sight and an eon in the past called Flower Origin.

A bodhisattva in the retinue of the Buddha Śākyamuni.

This can refer either to what is also known as the eightfold path (’phags lam yan lag brgyad): (1) right view, (2) right intention, (3) right speech, (4) right action, (5) right livelihood, (6) effort, (7) mindfulness, and (8) meditative concentration. Or to what is also known as the eight precepts (bsnyen gnas yan lag brgyad): (1) abstaining from killing, (2) stealing, (3) sexual misconduct, (4) lying, (5) intoxication, (6) eating after noon, (7) dancing and singing, and (8) lying on an elevated bed.

Wrong view, wrong thought, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong recollection, and wrong samādhi.

A person who is eight steps away in the arc of their development from becoming an arhat (Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream-enterer (Skt. śrotāpanna; Tib. rgyun du zhugs pa), and is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam), and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgoms lam) upon attaining the next stage, that of a stream-enterer (stage 7). From there they progress through the remaining stages of the śrāvaka path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an arhat (stages two and one). This same “eighth stage” also appears in set of ten stages (Skt. daśabhūmi; Tib. sa bcu) found in Mahāyāna sources, where it is the third step out of the ten. Not to be confused with the ten stages of the bodhisattva’s path, these ten stages mark the progress of one who sequentially follows the paths of a śrāvaka, pratyekabuddha, and then bodhisattva on their way to complete buddhahood. In this set of ten stages a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream-enterer.

In the context of epistemology, it is one way of describing experience and the world in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, odor, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental phenomena, and mind consciousness). These also refer to the elements of the physical world, which can be enumerated as four, five, or six elements. The four elements are earth, water, fire, and air. A fifth, space, is often added. The six elements are earth, water, fire, air, space, and consciousness.

The capacity of realized beings to speak in a confident and inspiring manner.

A past buddha realm where the buddha Infinite Light resided.

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

A monk disciple of the Buddha.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A conceited, false sense of attainment. One of seven types of pride related to the spiritual path.

The qualities necessary as a method to attain the awakening of a hearer, solitary buddha, or buddha. There are thirty-seven of these: (1–4) the four applications of mindfulness: mindfulness of body, sensations, mind, and phenomena; (5–8) the four right abandonments: the intention to not do bad actions that are not done, to give up bad actions that are being done, to do good actions that have not been done, and increase the good actions that are being done; (9–12) the bases of miracles: intention, diligence, attention, and discernment; (13–17) five faculties: faith, diligence, mindfulness, absorption, and wisdom; (18–22) five strengths : an even stronger form of faith, diligence, mindfulness, absorption, and wisdom; (23–29) seven branches of awakening: correct mindfulness, correct discrimination of phenomena, correct diligence, correct joy, correct pliability, correct absorption, and correct equanimity; and (30–37) the eightfold noble path: right view, examination, speech, action, livelihood, effort, mindfulness, and absorption.

The term “faculties,” depending on the context, can refer to the five senses (sight, smell, touch, hearing, taste) plus the mental faculty, but also to spiritual “faculties,” see “five faculties.”

One of the five aggregates.

These are spiritual “faculties” (indriya) or capacities to be developed: faith (śraddhā), diligence (vīrya), mindfulness (smṛti), absorption (samādhi), and insight (prajña). These are included in the thirty-seven factors of awakening. See also “ five strengths .”

Five impediments to meditation (bsam gtan, dhyāna): sensory desire (’dod pa la ’dun pa, kāmacchanda), ill will (gnod sems, vyāpāda), drowsiness and torpor (rmugs pa dang gnyid, styānamiddha), agitation and regret (rgod pa dang ’gyod pa, auddhatya­kaukṛtya), and doubt (the tshom, vicikitsā).

Similar to the five faculties but at a further stage of development and thus cannot be shaken by adverse conditions, these are: faith (śraddhā), diligence (vīrya), mindfulness (smṛti), absorption (samādhi), and insight (prajñā).

Name of a past eon, when the buddha Dīptavīrya resided in the buddha realm Astounding Sight.

One of the five aggregates.

In Buddhist cosmology, the sphere of existence one level more subtle than our own (the desire realm), where beings, though subtly embodied, are not driven primarily by the urge for sense gratification. See also “three realms.”

One of the five aggregates; formative forces concomitant with the production of karmic seeds causing future saṃsāric existence.

In Buddhist cosmology, the sphere of existence two levels more subtle than our own (the desire realm), where beings are no longer physically embodied, and thus not subject to the sufferings that physical embodiment brings. See also “three realms.”

Mindfulness of the (1) body, (2) feelings, (3) mind, and (4) mental phenomena.

The four levels of meditative absorption of the beings of the form realms.

The four “great” outer elements (mahābhūta, ’byung ba chen po): earth, water, fire, and air. See also “element.”

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no-self to be a self.

The four types of fearlessness possessed by all buddhas: They have full confidence that (1) they are fully awakened; (2) they have removed all defilements; (3) they have taught about the obstacles to liberation; and (4) have shown the path to liberation.

Sensual desire, desire for cyclic existence, holding views, and ignorance.

The meditations on love (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā), as well as the states of mind and qualities of being that result from their cultivation. They are also called the four abodes of Brahmā (caturbrahmavihāra). In the Abhidharmakośa, Vasubandhu explains that they are called apramāṇa‍—meaning “infinite” or “limitless”‍—because they take limitless sentient beings as their object, and they generate limitless merit and results. Love is described as the wish that beings be happy, and it acts as an antidote to malice (vyāpāda). Compassion is described as the wish for beings to be free of suffering, and acts as an antidote to harmfulness (vihiṃsā). Joy refers to rejoicing in the happiness beings already have, and it acts as an antidote to dislike or aversion (arati) toward others’ success. Equanimity is considering all beings impartially, without distinctions, and it is the antidote to both attachment to pleasure and to malice (kāmarāgavyāpāda).

Generosity, kind talk, meaningful actions, and practicing what one preaches.

A bodhisattva should (1) rely on the meaning, not the expression; (2) on the teaching, not the person; (3) on wisdom, not on normal consciousness; and (4) on discourses the definitive meaning, not on the interpretable meaning.

Four types of right effort consisting in (1) abandoning existing negative mind states, (2) abandoning the production of such states, (3) giving rise to virtuous mind states that are not yet produced, and (4) letting those states continue.

The four truths that the Buddha realized and transmitted in his first teaching: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path to the cessation of suffering.

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

A wooden gong used to summon monks.

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

A divine being from the Brahmā world.

An anthology of Great Vehicle Sūtras. A collection of seventeen sūtras under this title is available in Chinese translation, but The Questions of Sāgaramati is not included among them. It is thus likely that there were more than one anthology using this title.

A bodhisattva in the retinue of the Buddha Śākyamuni.

In this case, “guardians” seems to refer to the Four Great Kings of the cardinal directions, namely, Vaiśravaṇa, Dhṛtarāṣṭra, Virūḍhaka, and Virūpākṣa, who pledged to protect the Dharma and practitioners.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Derived from the Sanskrit verb “to hear,” the term is used in reference to followers of the non-Great Vehicle traditions of Buddhism, in contrast to the bodhisattvas who follow the Great Vehicle path.

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy , (Toh 199).

The highest of the six heavens of the desire realm.

One of the heavens of Buddhist cosmology. Counted among the six heavens of the desire realm, it is traditionally located atop Sumeru, just above the terrace of the Abodes of the Four Great Kings.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A hill near the deer park at Sarnath where the Buddha first taught the Dharma following his awakening.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A buddha from a previous eon.

A bodhisattva in the retinue of the Buddha Śākyamuni.

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

An Kashmiri paṇḍita who was resident in Tibet during the late eighth and early ninth centuries.

A famous nun who was the wife of Mahākāśyapa for twelve years prior to their ordination.

An epithet of Śakra.

Kesara can be the name of several species of plants.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A class of semidivine beings depicted as half horse and half human, or half bird and half human.

A bodhisattva in the retinue of the Buddha Śākyamuni.

It is a collective term used by proponents of the Great Vehicle to refer to the Śrāvakayāna (Hearer Vehicle) and Pratyeka­buddha­yāna (Solitary-Buddha Vehicle). The name stems from their goal‍—i.e., nirvāṇa and personal liberation‍—being seen as small or lesser than the goal of the Great Vehicle‍—i.e., buddhahood and liberation of all sentient beings.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

A bodhisattva in the retinue of the Buddha Śākyamuni.

An epithet of the Buddha Śākyamuni.

An ancient school of Indian philosophy whose doctrine, outlined primarily in the Bārhaspatya Sūtras, is characterized by atheism and a strict form of materialism.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Name of a buddha in the past.

A senior student of the Buddha Śākyamuni, famous for his austere lifestyle.

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

The thirty-two major and the eighty minor distinctive physical attributes of a buddha or a superior being.

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.In this text, he is one of the main interlocutors of the Buddha.

The demon who assailed Śākyamuni prior to his awakening. When used in the plural, the term refers to a class of beings who, like Māra himself, are the primary adversaries and tempters of people who vow to take up the religious life. Figuratively, they are the personification of everything that acts as a hindrance to awakening, and are often listed as a set of four: the Māra of the aggregates, the Māra of the afflictions, the Māra of the Lord of Death, and the Māra of the gods.

A buddha that resides in an eastern world system called Adorned with Every Pleasure.

A buddha that resides in a world system below our world called Adorned with Immaculate and Countless Precious Qualities.

A bodhisattva in the retinue of the Buddha Śākyamuni.

The intent at heart of the Great Vehicle, namely to obtain buddhahood in order to liberate all sentient beings from suffering. In it’s relative aspect, it is both this aspiration and the practices towards buddhahood. In it’s absolute aspect, it is the realization of emptiness or the awakened mind itself.

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Second- or third-century Indian master whose writings formed the basis for the Madhyamaka tradition.

In the ancient Indian tradition, the son of the first man; later seen as a powerful avatar of Viṣṇu, but also as the progenitor of Brahmā. In Buddhist texts, he figures in various ways including as a bodhisattva, while still one of the most powerful gods of the form realm.

Nine points of reference that inflame one’s anger and hostility: (1) my enemy has harmed me, (2) is harming me, and (3) will harm me; (4) my enemy has harmed my friend, (5) is harming my friend, and (6) will harm my friend; (7) my enemy has assisted other enemies, (8) is assisting other enemies, and (9) my enemy will assist my other enemy.

Name of an eon (kalpa).

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

One of the five aggregates.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

“Prātimokṣa” is the name given to the code of conduct binding on monks and nuns. The term can be used to refer both to the disciplinary rules themselves and to the texts from the Vinaya that contain them. There are multiple recensions of the Prātimokṣa , each transmitted by a different monastic fraternity in ancient and medieval India. Three remain living traditions, one of them the Mūlasarvāstivāda Vinaya of Tibetan Buddhism. Though the numbers of rules vary across the different recensions, they are all organized according to the same principles and with the same disciplinary categories. It is customary for monastics to recite the Prātimokṣa Sūtra fortnightly. According to some Mahāyana sūtras, a separate set of prātimokṣa rules exists for bodhisattvas, which are based on bodhisattva conduct as taught in that vehicle.

Teacher, (monastic) preceptor; “having approached him, one studies from him” (upetyādhīyate asmāt).

A member of the Indian priestly caste, a brahmin.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Name of a palace.

A universal monarch in the past who ruled over a world called Emanation.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A past buddha realm where the buddha Teacher of the Power of Great Wisdom resided.

The specific qualities of a buddha; may sometimes be used as a general term, and sometimes referring to sets such as the ten strengths , the four fearlessnesses, the four correct discriminations, the eighteen unique qualities of buddhahood, and so forth; or, more specifically, to another set of eighteen: the ten strengths ; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.Alternatively, in the context of this sūtra, see Chapter Six.

The asura who is said to cause eclipses by seizing the sun and moon.

The Buddha’s son, who became the first novice monk and a prominent member of his monastic saṅgha.

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

A vulture king.

The real nature, true quality, or condition of things. Throughout Buddhist discourse this term is used in two distinct ways. In one, it designates the relative nature that is either the essential characteristic of a specific phenomenon, such as the heat of fire and the moisture of water, or the defining feature of a specific term or category. The other very important and widespread way it is used is to designate the ultimate nature of all phenomena, which cannot be conveyed in conceptual, dualistic terms and is often synonymous with emptiness or the absence of intrinsic existence.(Note that the term “reality” has also been used to render terms of similar meaning such as yang dag nyid and others.)

The “sphere of dharmas,” a synonym for the nature of things.

Often paired with “eloquence” (pratibhāna), recollection is the capacity to properly retain and recall the teachings.

A bodhisattva from the world Adorned with Immaculate and Countless Precious Qualities. The protagonist of this discourse, his name can be translated as Oceanic Intelligence, which is referenced in the omen of the flooding of the trichiliocosm at the beginning of the sūtra.

An ancient title given to ascetics, monks, hermits, and saints, namely, someone who has attained the realization of a truth through their own contemplation and not by divine revelation.Here also used as a specific epithet of the Buddha Śākyamuni.

The name for our world system, the universe of a thousand million worlds, or trichiliocosm, in which the four-continent world is located. Each trichiliocosm is ruled by a god Brahmā; thus, in this context, he bears the title of Sahāṃpati, Lord of Sahā. The world system of Sahā, or Sahālokadhātu, is also described as the buddhafield of the Buddha Śākyamuni where he teaches the Dharma to beings. The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world being able to endure the suffering they encounter. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not painful,” in the sense that beings here are able to bear the suffering they experience.

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

(The state of) “equality,” “equal nature,” “equanimity,” or “equalness.”

A bodhisattva in the retinue of the Buddha Śākyamuni.

Indian commentator from the eighth century renowned for his work The Way of the Bodhisattva (Bodhi­caryāvatāra).

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

See Śāradvatīputra.

A bodhisattva in the retinue of the Buddha Śākyamuni.

The seat of awakening, which can mean both the physical location where buddhas sit to become awakened and the state of awakening itself.

A bodhisattva in the retinue of the Buddha Śākyamuni.

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Seven categories that describe living beings in the higher realms, from humans up to the formless realm: (1) those different in body and different in perception; (2) those different in body and equal in perception; (3) those equal in body but different in perception; (4) those equal in body and equal in perception; (5) those reborn in the sphere of boundless space; (6) those reborn in the sphere of boundless consciousness; and (7) those reborn in the sphere of nothingness.

The set of seven precious materials or substances includes a range of precious metals and gems, but their exact list varies. The set often consists of gold, silver, beryl, crystal, red pearls, emeralds, and white coral, but may also contain lapis lazuli, ruby, sapphire, chrysoberyl, diamonds, etc. The term is frequently used in the sūtras to exemplify preciousness, wealth, and beauty, and can describe treasures, offering materials, or the features of architectural structures such as stūpas, palaces, thrones, etc. The set is also used to describe the beauty and prosperity of buddha realms and the realms of the gods.In other contexts, the term saptaratna can also refer to the seven precious possessions of a cakravartin or to a set of seven precious moral qualities.

One of the three gateways to liberation; the ultimate absence of marks and signs in perceived objects.

A lion king.

A bodhisattva in the retinue of the Buddha Śākyamuni.

The six practices or qualities that a follower of the Great Vehicle perfects in order to transcend cyclic existence. They are generosity (dāna, byin pa), discipline (śīla, tshul khrims), patience or acceptance (kṣānti, bzod pa), diligence (vīrya, brtson ’grus), meditative concentration (dhyāna, bsam gtan), and insight (prajñā, shes rab).

A bodhisattva in the retinue of the Buddha Śākyamuni.

Beings who attain buddhahood without relying on a teacher in their final lifetime. They may live alone or with peers, but do not teach the path of liberation to others because of a lack of motivation or the requisite merit.

Manu is the archetypal human and the progenitor of humanity in Indian lore. Thus, “son of Manu” is a synonym for humanity in general. Also rendered “born of Manu.”

A city in the world called Emanation.

An important form of Buddhist meditation focusing on developing insight into the nature of phenomena. Often presented as part of a pair of meditation techniques, the other being “tranquility.”

A type of red-colored precious gemstone.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Name of an eon (kalpa).

A bodhisattva in the retinue of the Buddha Śākyamuni.

The ultimate nature of things, or the way things are in reality, as opposed to the way they appear to non-enlightened beings.

The principal deity in Nirmāṇarata, the second highest paradise in the desire realm.

Traditionally listed as five: divine sight, divine hearing, the ability to know past and future lives, the ability to know the minds of others, and the ability to produce miracles.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A buddha that resided in a previous world called Pure Light.

The ten levels of a bodhisattva’s development into a fully enlightened buddha.

Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, gossip, covetousness, ill will, and wrong views.

The ten strengths are (1) the knowledge of what is possible and not possible; (2) the knowledge of the ripening of karma; (3) the knowledge of the variety of aspirations; (4) the knowledge of the variety of natures; (5) the knowledge of the different levels of capabilities; (6) the knowledge of the destinations of all paths; (7) the knowledge of various states of meditation (dhyāna, liberation, samādhi, samāpatti, and so on); (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of defilements.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Emptiness, signlessness, and wishlessness.

The three realms are the desire realm (kāmadhātu, ’dod khams), form realm (rūpadhātu, gzugs khams) and the formless realm (ārūpyadhātu, gzugs med khams), i.e., the three worlds that make up saṃsāra. The first is composed of the six sorts of beings (gods, asuras, humans, animals, hungry ghosts, and hell beings), whereas the latter two are only realms of gods and are thus higher, more ethereal states of saṃsāra. See also three realms of existence.

This alternatively refers to the underworlds, earth, and heavens, or can be synonymous with the three realms of desire, form, and formlessness (see three realms).

Subject, object, and the various physical and cognitive actions that proliferate based on that duality.

In Great Vehicle treatises, the vows of a layperson or monk ( prātimokṣa ), the vows of a solitary buddha, and the vows of a bodhisattva.

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

One of the basic forms of Buddhist meditation, which focuses on calming the mind. Often presented as part of a pair of meditation techniques, the other being “special insight.”

The transitory collection of the five aggregates, the basis for the view of a self or that which belongs to a self.

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Eighteen qualities that are exclusively possessed by a buddha. These are listed in the Dharma­saṃgraha as follows: The tathāgata does not possess (1) confusion; (2) noisiness; (3) forgetfulness; (4) loss of meditative equipoise; (5) cognition of distinctness; or (6) nonanalytical equanimity. A buddha totally lacks (7) degeneration of motivation; (8) degeneration of perseverance; (9) degeneration of mindfulness; (10) degeneration of samādhi; (11) degeneration of prajñā; (12) degeneration of complete liberation; and (13) degeneration of seeing the wisdom of complete liberation. (14) A tathāgata’s every action of body is preceded by wisdom and followed through with wisdom; (15) every action of speech is preceded by wisdom and followed through with wisdom; (16) a buddha’s every action of mind is preceded by wisdom and followed through with wisdom. (17) A tathāgata engages in seeing the past through wisdom that is unattached and unobstructed and (18) engages in seeing the present through wisdom that is unattached and unobstructed.

The term “universal monarch” denotes a just and pious king who rules over the universe according to the laws of Dharma. Such a monarch is called a cakravartin because he wields a disk (cakra) that rolls (vartana) over continents, worlds, and world systems, bringing them under his power. A universal monarch is often considered the worldly, political correlate of a buddha.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A hair between the eyebrows of a buddha. One of the marks of an awakened being.

A bodhisattva in the retinue of the Buddha Śākyamuni.

Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds , Toh 340.

A bodhisattva in the retinue of the Buddha Śākyamuni.

The Buddha’s teachings that lay out the rules and disciplines for his followers.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

A bodhisattva in the retinue of the Buddha Śākyamuni.

One of the three gateways to liberation; the ultimate absence of any wish, desire, or aspiration, even those directed towards buddhahood.

According to Buddhist tradition, one who has conquered the enemies, i.e., mental afflictions or emotions, (kleśa-ari-hata) and reached liberation from the cycle of rebirth and suffering. It’s the fourth and highest of the four fruits attainable by hearers. Also used as an epithet of the Buddha.

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa. Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

See “Mañjuśrī.”