Atiśa Dīpaṅkaraśrījñāna (982–1054 ᴄᴇ), often referred to in Tibetan as jo bo, “(The) Lord,” was a renowned figure in the history of Tibetan Buddhism famous for coming to Tibet and revitalizing Buddhism there during the early eleventh-century.

A name for the Medicine 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”).

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

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

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

The Buddha, Dharma, and Saṅgha‍—the three objects of Buddhist refuge. In the Tibetan rendering, “the three rare and supreme ones.”

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.

Prolific eleventh-century Tibetan translator also known as Naktso Lotsawa (nag tsho lo tsā ba). He was sent to India by Lhalama Yeshé Ö (lha bla ma ye shes ’od), the king of Western Tibet, and his grand-nephew Jangchup Ö (byang chub ’od) to invite Atiśa to Tibet.

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.