A general term for the practice of meditative absorption aimed at developing profound states of concentration.

Name of a meditative absorption.

The name of a bodhisattva in the Buddha’s audience.

An Indian ascetic who propounded the extreme of annihilation (ucchedavāda). In most Tibetan canonical translations his name is rendered mi pham skra’i la ba can, and the Tib. mi dkar ba as found here is, rather, one of several renderings of the Sanskrit name Asita.

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.

Refers to one who has left the life of a householder and embraced the life of a wandering, renunciate follower of the Buddha.

The name of a bodhisattva in the Buddha’s audience.

“One who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means one who has the good fortune of attaining enlightenment. The Tibetan translation has three syllables defined to mean “one who has conquered (the maras), possesses (the qualities of enlightenment), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).

The name of a bodhisattva in the Buddha’s audience.

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13. Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Conceptual characteristics or reifications that lead to distraction and a false understanding of reality.

Name of a meditative absorption.

Literally “outflows,” these are mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them.

This term is used in various ways. For instance, it refers to the mental capacity of not forgetting, enabling one in particular to cultivate positive forces and to ward off negativity. It is also very commonly used as a term for mystical verses similar to mantras, the usage of which will grant a particular power.

The mental factor or power that discerns phenomena and ascertains the true nature of things.

The expanse of phenomena, the sphere of ultimate reality.

The name of a bodhisattva in the Buddha’s audience.

(1) The divine eye, (2) the divine ear, (3) knowledge of others’ minds, (4) recollection of past lives, and (5) miracles.

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.”

The name of a bodhisattva in the Buddha’s audience.

Also known as “Vulture Peak,” a hill located in modern-day Bihar, India, and in the vicinity of the ancient city of Rājagṛha. A location where many sūtras were taught and which continues to be a sacred pilgrimage site for Buddhists to this day.

Name of a meditative absorption.

Followers, literally “hearers,” of those teachings of the Buddha that focus on the monastic lifestyle and liberating oneself from suffering, in contrast to followers of the Bodhisattva Vehicle who seek buddhahood for the sake of all beings.

Name of a dhāraṇī.

This term can mean both physical seclusion and a meditative state of withdrawal.

A famous polymath of the Tibetan Ancient (rnying ma) tradition (1846-1912) whose collected writings fill thirty-three volumes.

A teacher associated with Maskari Gośāliputra and the doctrine of non-action (akriyāvāda), a type of antinomianism.

An Indian sage, also known as Pūraṇa Kaśyapa, who maintained the doctrine of non-action (akriyāvāda). Not to be confused with one of the Buddha’s foremost disciples, who had the same name.

An unordained male practitioner who observes the five vows not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

The name of a bodhisattva in the Buddha’s audience.

The name of a bodhisattva in the Buddha’s audience.

The name of a bodhisattva in the Buddha’s audience.

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra: (1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputra­māra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

An Indian teacher associated with the Ājīvika sect. His doctrine is known as saṃsāra­viśuddhi, i.e., the doctrine of purity for getting rid of the cycle of birth and death.

Literally meaning correct (samyak) acquisition (āpatti) of truth or reality, this is a term used in early Buddhism to refer to the succession of meditative states leading to the attainment of nirvāṇa.

One who engages in asceticism.

One of the three Piṭakas, or “Baskets,” of the Buddhist canon; the one dealing specifically with the code of monastic disipline.

Also known as the Mahāvīra, the founder of the Jaina sect.

Literally “extinction,” the state beyond sorrow, it refers to the ultimate attainment of buddhahood, the permanent cessation of all suffering and of the afflicted mental states that lead to suffering. Three types of nirvāṇa are identified: (1) the residual nirvāṇa where the person is still dependent on conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the non-abiding nirvāṇa transcending the extremes of phenomenal existence and quiescence.

An honorific term used to refer to anything of exalted status. Thus, it can refer to a noble person, one of a higher class or caste. In the context of Buddhism, it refers to one who has gained realization on the path of seeing and thus understands selflessness.

Adherents of non-Buddhist spiritual traditions.

Bodhisattvas who are attached to disciplined practices and living in remote areas.

The name of a bodhisattva in the Buddha’s audience.

Name of a meditative absorption.

The name of a bodhisattva in the Buddha’s audience.

The name of a bodhisattva in the Buddha’s audience.

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.

The name of a bodhisattva in the Buddha’s audience.

A proponent of the doctrine of scepticism (vikṣepavāda).

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.”

One of the major hearers, paired with Maudgalyāyana, and noted for having been praised by the Buddha as foremost of the wise; hence, the most frequent target for Vimalakīrti’s attacks on the śrāvakas and on the Hinayāna in general. Also known as Śāradvatīputra.

The name of a bodhisattva in the Buddha’s audience.

Name of a meditative absorption.

Literally, “buddha for himself,” or “solitary realizer.” Those who attain buddhahood in a time when a buddha’s doctrine is no longer available in the world, and who remain either in solitude or among peers, without teaching the path of liberation to others. They are sometimes called “rhinoceros-like” for their preference to stay in solitude.

Name of a meditative absorption.

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).Here used also as an epithet of the Buddha Śākyamuni.

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.

In Mahāyāna Buddhism, this refers to the altruistic resolve to achieve complete and perfect buddhahood for the sake of oneself and all sentient beings.

These include the outer robe (bla gos), the lower robe (mthang gos), and the monk’s shawl (snam sbyar).

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

A respectful form of address between monks and also lay companions of equal standing. Literally, one who has a [long] life.

The name of a past bodhisattva.

The name of a bodhisattva in the Buddha’s audience.

The name of a past Buddha.

This can refer to one world with its orbiting sun and moon, and also to groups of these worlds in multiples of thousands, in particular a world realm of a thousand million worlds, which is said to be circular, with its circumference twice as long as its diameter.

One who has achieved the fourth and final level of attainment on the śrāvaka path, and who has thus attained liberation with the cessation of all mental afflictions.

Mañjuśrī who takes the form of a youth, an epithet by which the well-known bodhisattva is often referred. He is considered to be the embodiment of the transcendent perfection of insight and is portrayed wielding a sword in his right hand that cuts through delusion and a volume of the Prajñā­pāramitā­sūtra in his left that contains teachings on transcendent insight.