The twelfth link of dependent arising.

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

The eleventh link of dependent arising.

The third link of dependent arising. The fifth of the five aggregates.

The sixth link of dependent arising.

The eighth link of dependent arising.

Arising based on the law of causality: whatever has arisen does not have an independent existence.

One of the three realms of saṃsāra, characterized by a prevalence of desire.

The tenth link of dependent arising.

The seventh link of dependent arising. The second of the five aggregates.

The first of the five aggregates.

One of the three realms of saṃsāra, characterized by coarse materiality similar to the desire realm.

The second link of dependent arising. The fourth of the five aggregates.

One of the three realms of saṃsāra, characterized by having only a subtle mental form.

The ninth link of dependent arising.

The four great or gross elements are earth, water, fire, and air.

The first link of dependent arising.

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors. Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

The fourth link of dependent arising.

The third of the five aggregates.

See “six sense sources.”

The fifth link of dependent arising.

Capital city of the Kośala state, ruled by one of the Buddha’s royal patrons, King Prasenajit. One of the six largest cities in India during the time of the Buddha.