Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

Name of a buddha.

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.

Name of a bodhisattva.

Name of a bodhisattva, the main recipient and interlocutor of the Ananta­mukhapariśo­dhana­nirdeśa Sūtra.

A nāga king whose domain is Lake Anavatapta. According to Buddhist cosmology, this lake is located near Mount Sumeru and is the source of the four great rivers of Jambudvīpa. It is often identified with Lake Manasarovar at the foot of Mount Kailash in Tibet.

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 famous bamboo grove near Rājagṛha where the Buddha regularly stayed and gave teachings. It was situated on land donated by King Bimbisāra of Magadha and was the first of several landholdings donated to the Buddhist community during the time of the Buddha.

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”).

Lord of the Sahā world, regarded by Buddhists as occupying a high position in cyclic existence, with a very long life and a great deal of power

The first three heavens of the form realm , ruled over by the god Brahmā, who believes himself to be the creator of the universe.

In this text, this set of factors is said to include discipline, insight, absorption, liberation, the vision of liberated wisdom, the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. However, usually they are listed as seven, namely remembrance, discrimination between teachings, diligence, joy, pliancy or serenity, absorption, and equanimity; these form a part of the thirty-seven factors of awakening.

A leading merchant or leader of a merchant caravan; this epithet is often used for the Buddha in his capacity as an eminent leader, guide, and protector. It evokes the traditionally close ties between Buddhist and mercantile communities in South and Central Asia.

The modes of knowledge attained on the ninth bodhisattva level . There are four such modes: the comprehensive knowledge of phenomena (dharma; chos), of meaning (artha; don), of language or etymology (nirukti; nges pa’i tshig), and eloquence (pratibhāna; spobs pa).

Used adverbially, this term indicates that a given teaching has been skillfully adapted by the Buddha for the audience and therefore is not to be taken literally or definitively.

One of the physical marks of a buddha that takes the form of a protuberance on the crown of his head.

Five actions considered so heinous that they result in immediate rebirth in the hell realms. They include killing one’s mother, killing one’s father, killing an arhat, harming a buddha, and creating a schism in the saṅgha.

See “māra.”

The aspect of Māra associated with the power of the afflictive emotions to obstruct awakening.

The aspect of Māra associated with the power of the five aggregates to obstruct awakening.

The form of Māra who assaulted the Buddha prior to his awakening.

The aspect of Māra that is death itself.

One of the three realms of saṃsāra, it is comprised of the traditional six realms of saṃsāra, from the hell realm to the realm of the gods, including the human realm. Rebirth in this realm is characterized by intense cravings via the five senses and their objects.

A statement or spell meant to protect or bring about a particular result. See also i.­3.

As a magical formula, a dhāraṇī constitutes a gateway to the infinite qualities of awakening, the awakened state itself, and the various forms of buddha activity. See also i.­2.

One of the four great kings, the protectors of the world; guardian of the east.

Name of a rākṣasī and Dharma protector; in this text a guardian of the eastern direction.

Usually refers to a discourse by the Buddha, sometimes to just a few sentences by the Buddha, or sometimes, when not referring to the words of the Buddha, any concise doctrinal statement.

The list of eighteen unshared qualities in the Ananta­mukhapariśo­dhana­nirdeśa varies slightly from other canonical lists. Elsewhere, the first quality is that the buddhas are “consistent in their actions.” The list in the Ananta­mukhapariśo­dhana­nirdeśa also includes an additional member at position thirteen: “their liberated wisdom vision never wanes.” The eighteen are generally given as: (1) their actions are consistent; (2) their speech is not jarring; (3) they are not forgetful; (4) their state of cessation is not a state of indifference; (5) their perception is not discursive; (6) their minds are always composed; (7) their diligence never wanes; (8) their recollection never wanes; (9) their effort never wanes; (10) their meditative absorption never wanes; (11) their insight never wanes; (12) their liberation never wanes; (13) their physical actions are guided by wisdom and are in alignment with wisdom; (14) their verbal actions are guided by wisdom and are in alignment with wisdom; (15) their mental actions are guided by wisdom and are in alignment with wisdom; (16) their wisdom vision is unobstructed and unaffected by the past; (17) their wisdom vision is unobstructed and unaffected by the future; and (18) their wisdom vision is unobstructed and unaffected by the present.

Inspiration and courage that particularly manifest in endowing one with brilliant abilities in oration.

Varyingly, “the sphere of phenomena,” “the base of phenomena,” “the ore of phenomena”‍—a synonym for the nature of things.

Thirty-seven practices that lead the practitioner to the awakened state: the four applications of mindfulness, the four correct exertions, the four bases of supernatural power, the five masteries, the five powers, the eightfold path, and the seven branches of awakening.

Name of a rākṣasī and Dharma protector.

One of four unique types of confidence a buddha possesses, which are enumerated in a variety of ways.

A polyvalent term, it generally refers to the characteristic features of an object or image. Nimitta can refer to features of an object that attract the mind’s attention, engage with it more deeply, and develop emotional responses to it. Such marks or features are often considered to be ultimately false and deceptive. In a more positive sense nimitta can refer to the focus of meditation practice. The term applies to both external objects and visualized images that are used to deepen meditative concentration and absorption. Also translated here as “sign” and “mark.”

A set of ten concepts and emotional reactions that perpetuate one’s continued rebirth in saṃsāra: false attribution of a self based in relation to the aggregates (satkāyadṛṣṭi; ’jig tshogs la lta ba), doubt (vicikitsā; the tshom), privileging rituals and observances (śīla­vrata­parāmarśa; tshul khrims dang brtul zhugs mchog tu ’dzin pa), craving sense pleasures (kāmarāga; ’dod pa la ’dod chags), malice (vyāpāda; gnod sems), craving rebirth in the realm of subtle form (rūparāga; gzugs la chags pa), craving rebirth in the realm of the immaterial (arūpyarāga; gzugs med pa’i ’dod chags), pride (māna; nga rgyal), mental agitation (auddhatya; rgod pa), and ignorance (avidyā; ma rig pa).

One of the three realms of saṃsāra, this is a realm of subtle materiality presided over by Brahmā. Beings reborn in this realm are free from the coarse attachments of the desire realm but retain a subtle level of materiality.

The highest of the three realms within saṃsāra, beings in the formless realm are no longer bound to even the most subtle materiality.

Four types of absorption related respectively to intention, diligence, attention, and analysis.

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).

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

In Buddhist cosmology, the gods are one of the five or six classes of beings, and are said to populate realms higher than the human realm within the realm of desire (kāma­dhātu), and to exist in the realm of form (rūpa­dhātu) and the formless realm (ārūpyadhātu) as well.

The ninth of the twelve links of dependent origination, “grasping” more broadly refers to the exceptionally strong form of craving through which we remain attached to and fixated on cyclic existence.

A ring of mountains marking the circumference of the world in ancient Buddhist cosmology.

The third of the six heavens of the desire realm .

The penultimate heaven in the desire realm .

The highest heaven in the desire realm .

The second heaven of the desire realm , located above Mount Meru and reigned over by Indra and thirty-two other gods.

A mantra-like formula for invoking specific deities, often to bring about more mundane accomplishments in Buddhist ritual practices. A vidyā is at once considered the incantation and the deity it invokes.

The mental factor responsible for ascertaining specific qualities of a given object, such as its characteristics or whether or not it should be taken up or rejected.

This term is used with specific reference to the subjugation of physical, emotional, and psychological factors that disturb the mind.

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.

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).

A sacred mountain located in the Himālaya, thought by Buddhists and Hindus to be the abode of a number of important gods.

A place where the Buddha often resided, within the Bamboo Park (Veṇuvana) outside Rajagṛha that had been donated to him. The name is said to have arisen when, one day, King Bimbisāra fell asleep after a romantic liaison in the Bamboo Park. While the king rested, his consort wandered off. A snake (the reincarnation of the park’s previous owner, who still resented the king’s acquisition of the park) approached with malign intentions. Through the king’s tremendous merit, a gathering of kalandaka‍—crows or other birds according to Tibetan renderings, but some Sanskrit and Pali sources suggest flying squirrels‍—miraculously appeared and began squawking. Their clamor alerted the king’s consort to the danger, who rushed back and hacked the snake to pieces, thereby saving the king’s life. King Bimbisāra then named the spot Kalandakanivāpa (“Kalandakas’ Feeding Ground”), sometimes (though not in the Vinayavastu) given as Kalandakanivāsa (“Kalandakas’ Abode”) in their honor. The story is told in the Saṃghabhedavastu (Toh 1, ch.17, Degé Kangyur vol.4, folio 77.b et seq.). For more details and other origin stories, see the 84000 Knowledge Base article Veṇuvana and Kalandakanivāpa.

Name of a rākṣasī and Dharma protector.

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

The king of yakṣas and an important wealth deity, he is also one of the four great kings in Buddhist cosmology. In this capacity he is commonly known as Vaiśravaṇa.

A stage of progress on the spiritual path, especially one of the ten stages of the Great Vehicle path of cultivation.

Name of a rākṣasī and Dharma protector.

Name of a rākṣasī and Dharma protector.

Name of a buddha.

Name of a buddha.

Bodhisattva who embodies the quality of loving kindness; the next buddha following Śākyamuni.

Name of a rākṣasī and Dharma protector.

The personification of negativity who assaulted the future Buddha as he sat beneath the bodhi tree. Also translated here as “demon.” See also the four aspects of Māra, listed here as the demon of afflictions, the demon of the aggregates, the demon of the divine son, and the demon of the lord of death.

A polyvalent term, it generally refers to the characteristic features of an object or image. Nimitta can refer to features of an object that attract the mind’s attention, engage with it more deeply, and develop emotional responses to it. Such marks or features are often considered to be ultimately false and deceptive. In a more positive sense nimitta can refer to the focus of meditation practice. The term applies to both external objects and visualized images that are used to deepen meditative concentration and absorption. Also translated here as “sign” and “feature.”

A formal mode of expression, usually on a religious topic.

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

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.

Literally meaning “extinguishing,” nirvāṇa refers to the end of suffering and the transcendence of cyclic existence.

Usually a reference to five hindrances: longing for sense pleasures (kāmacchanda), malice (vyāpāda), sloth and torpor (styānamiddha), excitement and remorse (auddhatya­kaukṛtya), and doubt (vicikitsā).

The all-knowing state of complete buddhahood that is the goal of the Great Vehicle path.

One of the greatest Tibetan translators, most commonly known as Kawa Paltsek. Kawa Paltsek lived in the eighth to ninth century. Translating numerous canonical texts, both sūtra and tantra, he became one of the most active translators of his time. He was one of the initial seven Tibetans to be ordained during the founding of the first Tibetan monastery of Samyé.

A set of practices to be completely mastered (until one reaches their “other shore”) for those on the bodhisattva path. They are listed as either six or ten.

Name of a rākṣasī and Dharma protector.

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

The name given to the five highest levels of existence within the form realm .

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 class of Indic spirit deities generally considered malevolent and demonic.

Name of a rākṣasī and Dharma protector.

Wholesome actions that are conducive to happiness.

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.

Name of a rākṣasī and Dharma protector.

The son of Kubera, about whom very little is known. His name is often rendered as yang dag shes in Tibetan translation, reflecting a frequent variant in the Sanskrit, Sañjñeya.

The place where the Buddha Śākyamuni achieved awakening and where countless other buddhas are said to have achieved awakening. This is understood to be located under the Bodhi tree in present-day Bodhgaya, India.

Name of a rākṣasī and Dharma protector.

A polyvalent term, it generally refers to the characteristic features of an object or image. Nimitta can refer to features of an object that attract the mind’s attention, engage with it more deeply, and develop emotional responses to it. Such marks or features are often considered to be ultimately false and deceptive. In a more positive sense nimitta can refer to the focus of meditation practice. The term applies to both external objects and visualized images that are used to deepen meditative concentration and absorption. Also translated here as “mark” and “feature.”

The second of the three doorways to liberation. The other two are emptiness (śūnyatā; stong pa nyid) and wishlessness (apraṇihita; smon pa med pa).

The skillful acts of a bodhisattva for the benefit of others.

A mythical ancient Indian clan with divine origins to which Siddhārtha Gautama’s family was said to belong.

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 .”

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

A reference to six extraordinary powers gained through spiritual training: divine sight, divine hearing, knowledge of the minds of others, remembrance of past lives, the ability to perform miracles, and the ability to destroy all mental defilements.

One of the Indian teachers invited to Tibet at the time of the emperor Ralpachen (early ninth century). He was one of the great Indian scholars who assisted the Tibetan translators with the translation of Buddhist texts from Sanskrit.

In this text, this primarily refers to a buddha's ten powers, which are enumerated and described beginning at 1.­125.

Name of a rākṣasī and Dharma protector.

The three collections of the Buddhist teachings: Sūtra, Vinaya, and Abhidharma.

The formless realm, the form realm , and the desire realm , comprised of thirty-one planes of existence in Buddhist cosmology.

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 technique being “special insight.”(Note that the term “tranquility” has also been used in this translation to render other terms related to zhi ba.)

The largest universe spoken of in Buddhist cosmology, consisting of one billion smaller world systems.

Name of a rākṣasī and Dharma protector.

Not composed of constituent parts; not dependent on causes.

Name of a rākṣasī and Dharma protector.

One of the four great kings, the protectors of the world; guardian of the south.

One of the four great kings, the protectors of the world; guardian of the west.

The third of the three doorways to liberation. The other two are emptiness (śūnyatā; stong pa nyid) and signlessness (animitta; mtshan ma med pa).

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.