The five aggregates of form, feeling, perception, formation, and consciousness. On the individual level, the five aggregates refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (Skt. upādāna), insofar as all conceptual grasping arises on the basis of these aggregates.

A disciple of the Buddha.

“Not Able to Be Harmed by Others”; a previous buddha.

It refers to arts and crafts generally; in the context of this sūtra, it is also used to describe skill in arts and crafts, and has been also been rendered as such.

A showy tree (Saraca indica) of the family Leguminosae of tropical Asia that is cultivated for its orange scarlet flowers and is used to decorate temples.

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).

In this text, attachment is one of the three factors at odds with the true Dharma because it impedes generosity and thus destroys merit .

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”).

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

“Power of Splendor,” Puṇyabala’s father.

Not being conscientious. In this text, carelessness is one of the three factors at odds with the true Dharma because it impedes generosity and thus destroys merit .

Often translated “element,” commonly in the context of the eighteen elements of sensory experience (the six sense faculties, their six respective objects, and the six sensory consciousnesses), although the term has a wide range of other meanings. Along with the aggregates (Skt. skandha) and the sense bases (Skt. āyatana), one of the three major categories in the taxonomy of phenomena in the sūtra literature.

Enthusiasm for virtue. One of the six perfections, the seven limbs of awakening, the five abilities, the four bases of magical power, and the five powers.

“Winner at Dice,” a previous life of Prince Puṇyabala and the Buddha himself. Also called King Jaya.

In this text, it is a description of the ultimate and quasi-synonymous with nirvāṇa.

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

The four means of enticement are (1) generosity, (2) kind words, (3) consistency between words and deeds, and (4) helpful actions.

Effect, result, fruit.

The first of the six or ten perfections, often explained as the essential starting point and training for the practice of the others. In this text, it exemplifies merit , the most prized quality of human beings.

One of the heavens of Buddhist cosmology included among the six heavens of the desire realm. It is characterized by freedom from difficulty.

One of the heavens of Buddhist cosmology, counted among the six heavens of the desire realm. Its inhabitants magically create the objects of their own enjoyment, and also dispose of them themselves.

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).

One of the heavens of Buddhist cosmology, highest of the six heavens of the desire realm. The inhabitants enjoy objects created by others, then dispose of them themselves.

The Heaven of Controlling Others’ Emanations is the highest (or sixth) of the six heavens of the desire realm.

One of the heavens of Buddhist cosmology, lowest of the six heavens of the desire realm. It is located on the slopes of Mount Meru and ruled by the Four Great Kings.

One of the heavens of Buddhist cosmology, the second heaven of the desire realm. It is located above Mount Meru and reigned over by Indra, otherwise known as Śakra, and thirty-two other gods.

One of the standard epithets of the Buddha Śākyamuni.

This term here refers to the knowledge or wisdom gained through study, contemplation, and meditation.

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.

Meaning “action” in its most basic sense, karma is an important concept in Buddhist philosophy as the cumulative force of previous physical, verbal, and mental acts, which determines present experience and will determine future existences.

The court priest in the Buddha’s father’s kingdom, who predicted the Buddha’s awakening. He became one of the Buddha’s five companions in asceticism. They renounced him when he abandoned asceticism but after his awakening they became his pupils. Kauṇḍinya was the first to convert to being his pupil and was the first of his pupils to become an arhat. Also called “Kauṇḍinyagotra” and “Ājñāta­kauṇḍinya.”

An epithet of Śakra.

“Illuminating,” the name Prince Puṇyabala receives when he is coronated as a king.

The father of the Buddha.

Another name for King Yama (Skt. yamarāja; Tib. gshin rje rgyal po), the deity who judges the dead and rules over the hell realms of the underworld.

Literally “Lord of Desire.” Name of Kubera/Vaiśravaṇa, who presides over the Desire Realm.

The mother of the Buddha.

The Mahāvastu or “Great Chapter” is a lengthy work of the Lokottaravāda (Proponents of the Supramundane) subsect of the Mahāsāṃghika (Great Saṅgha) tradition, which some scholars have regarded as a precursor of Mahāyāna Buddhism. It is written in mixed Sanskrit, Pāli, and Prakrit and is regarded as the earliest Sanskrit biography of the Buddha. The work belongs to the Vinayapiṭaka and in fact describes itself as a historical preface to the Buddhist monastic codes (Skt. vinaya). In this regard, it does correspond loosely to the Mahāvagga section of the Khandhaka in the Pāli Vinayapiṭaka. Over half the text comprises avadānas and jatakas (some having no Pāli antecedent), which tell of past lives of the Buddha when he was a bodhisattva on the path to awakening.

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

In Sanskrit and Pāli, lit. “Maker of Death”; a demon in Buddhism who is the personification of evil and spiritual death. He notoriously assailed the future Buddha as he sat beneath the Bodhi tree and similarly impedes the spiritual progress of Buddhist practitioners in general.

One of the Buddha’s two principal monastic disciples.

In this text, merit is established as the most prized possession of human beings, more than good looks, diligence, artistry, and insight. In Buddhism more generally, merit refers to the wholesome tendencies imprinted in the mind as a result of positive and skillful thoughts, words, and actions that ripen in the experience of happiness and well-being. According to the Mahāyāna, it is important to dedicate the merit of one’s wholesome actions to the benefit of all sentient beings, ensuring that others also experience the results of the positive actions generated.

In Mahāyāna doctrine, bodhicitta refers to the resolve to attain awakening for the benefit of all beings and can also refer to the awakened mind itself.

In this text, miserliness is one of the three factors at odds with the true Dharma because it impedes generosity and thus destroys merit .

The great mountain at the center of the universe, according to ancient Indian cosmology. At its summit lies Sudarśana city, home of Śakra (Indra) and his thirty-two gods.

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.

The Buddha’s cousin; see also n.­7.

The attainment of nirvāṇa without any remainder of the physical and mental aggregates.

According to Alexander Cunningham, one paṇa “was a handful of cowrie shells, usually reckoned as 80.” (See Cunningham 1996, p. 1.)

One of the four divine pleasure gardens.

Puṇyabala’s garden.

“Wise,” the wise one; Prince Puṇyabala’s brother who exemplifies insight.

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance.

See “Prince Jeta’s Grove, Anāthapiṇḍada’s Park.”

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 name means “Power of Merit ”; he is a leading character in a number of the Buddha’s past life stories. In The Exemplary Tale of Puṇyabala, the Buddha tells of his past life as Prince Puṇyabala, whose compassionate acts of generosity demonstrated that merit is the most prized possession of human beings.

The Buddha’s son.

“Power of Beauty,” the good looking one; Prince Puṇyabala’s oldest brother, who exemplifies beauty.

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.

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.”

Sometimes translated “sense field” or “base of cognition,” the term usually refers to the six sense faculties and their corresponding objects, i.e. the first twelve of the eighteen constituents (Skt. dhātus). Along with the aggregates (Skt. skandhas) and the constituents, one of the three major categories in the taxonomy of phenomena in the sūtra literature.

The usual list is: (1) the precious golden wheel (Skt. cakraratna; Tib. ’khor lo rin po che); (2) the precious jewel (Skt. maṇiratna; Tib. nor bu rin po che); (3) the precious queen (Skt. strīratna; Tib. btsun mo rin po che); (4) the precious minister (Skt. puruṣaratna or pariṇāyakaratna; Tib. blon po rin po che); (5) the precious elephant (Skt. hastiratna; Tib. glang po rin po che); (6) the precious horse (Skt. aśvaratna; Tib. rta mchog rin po che); and (7) the precious general (Skt. khaḍgaratna or senāpatiratna; Tib. dmag dpon rin po che). Here the precious queen is substituted by a precious woman (Tib. bud med rin po che) and the precious general is substituted by a precious householder (Tib. khyim bdag rin po che). However, in this text they appear listed slightly differently (see 1.­190). Here the precious queen is substituted by a precious woman (Tib. bud med rin po che), and the precious general is substituted by a precious householder (Tib. khyim bdag rin po che).

“Artistic,” the artistic one; Prince Puṇyabala’s brother who exemplifies craftsmanship.

It is usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily it refers to those disciples of the Buddha who aspire to attain the state of an arhat by seeking self liberation and nirvāṇa.

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

A disciple of the Buddha, known in Pāli as Soṇa Koḷivisa.

One of the standard epithets of the Buddha Śākyamuni.

Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views.

One of the standard epithets of the Buddha Śākyamuni. The expression is interpreted in different ways, but in general it means one who has thus gone (Skt. tathā + gata) or one who has thus come (Skt. tathā + āgata). The etymology of this term remains unclear and has, over the centuries, been variously interpreted as one who understands (gata) the way things are (tathā), one who has come (gata) into the world like other buddhas of the past, or one who (gata) has gone to nirvāṇa like other buddhas of the past.

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.

The king of gods in the Heaven of Making Use of Others’ Emanations (Skt. Paranirmita­vaśavartin).

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

“Well-adorned,” Puṇyabala’s mother.

“Triumphant,” Dyūtajaya’s wife.

“Triumphant,” Dyūtajaya’s son.

Wholesome actions that benefit others.

“Diligent,” the diligent one; Prince Puṇyabala’s brother who exemplifies diligence.

Literally “maker of sundry things,” Viśvakarma is the architect of the gods. He was an important deity in early Hinduism. In the Ṛg Veda, he is regarded as the personification of ultimate reality, the abstract creative power inherent in deities and in living and nonliving beings in this universe.

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).

The western continent of the human world according to traditional Indian cosmology, characterized as “rich in the resources of cattle.” It is named Aparāntaka (or sometimes Aparagodānīya or Aparagoyāna). It has a circular shape and is about 7,500 yojanas in circumference. Humans who live there are very tall, about 7.3 meters on average, and live for 500 years.

The bushy tail of the yak used as a whisk for repelling flying insects. It is one of the insignia of royalty.

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.