A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its eleventh week.

The name of a karmic wind involved in the formation of an embryo in its second week.

A being in the interval between death in one life and birth in the next.

The embryo in the second week of gestation.

The name of a karmic wind involved in the formation of an embryo in its eighteenth week.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of the twenty thousand channels on the front of the body.

The name of a karmic wind involved in the formation of an embryo in its twenty-second week.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its twenty-sixth week.

The name of a karmic wind involved in the formation of an embryo in its twenty-seventh week.

The name of a karmic wind involved in the formation of an embryo in its twelfth week.

A type of worm (srin bu) that lives in and feeds on the body.

This term refers to an advanced mode of insight into the nature of reality.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its thirty-eighth week.

The name of a karmic wind involved in the formation of an embryo in its twelfth week.

The name of a karmic wind involved in the formation of an embryo in its twenty-ninth week.

The name of a karmic wind involved in the formation of an embryo in its sixth week.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its fifth week.

The embryo in the fourth week of gestation.

The four primary elements of earth, water, fire, and wind.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its twenty-third week.

The name of a karmic wind involved in the formation of an embryo in its twenty-fourth week.

The name of a karmic wind involved in the formation of an embryo in its twenty-fifth week.

The name of a karmic wind involved in the formation of an embryo in its fourth week.

The name of a karmic wind involved in the formation of an embryo in its thirtieth week.

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 embryo in the first week of gestation.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its fifteenth week.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its tenth week.

The name of a karmic wind involved in the formation of an embryo in its thirteenth week.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The largest and most detailed of the six extant vinaya recensions. Substantial fragments have survived in Sanskrit, and much of it was translated into Chinese by Yijing in the eighth century, but the Tibetan translation in the Kangyur is the fullest version. It is also the only vinaya corpus to have been translated into Tibetan.

Literally “name,” this refers to the four mental skandhas, by contrast to rūpa .

The younger half-brother and disciple of the Buddha, who is the interlocutor in this discourse.

The name of a karmic wind involved in the formation of an embryo in its sixteenth week.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The embryo in the third week of gestation.

The name of the twenty thousand channels on the right side of the body.

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. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

The name of a karmic wind involved in the formation of an embryo in its twenty-first week.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

The Ratnakūṭa section of the Kangyur (Toh 45–93) is a distinct collection, also found in the Chinese Tripiṭaka (Taishō 310), of forty-nine selected sūtras on a range of themes. In some titles and colophons the collection is presented as a single sūtra with its component texts as chapters.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its eighth week.

A type of worm (srin bu) that lives in and feeds on the body.

The first of the five skandhas, defined in Abhidharma literature as anything composed of the four “great elements” of earth, water, fire, and wind. Often rendered as “matter,” “material form,” or “form.”

A type of worm (srin bu) that lives in and feeds on the body.

Perception, the third of the five skandhas.

The fourth of the five skandhas, often rendered as “formations,” “karmic formations,” or “volitional formations.” These are the very subtle karmic tendencies that shape an individual’s saṃsāric experience.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its thirty-eighth week.

The name of a karmic wind involved in the formation of an embryo in its ninth week.

A type of worm (srin bu) that lives in and feeds on the body.

The five “aggregates,” collections of similar phenomena in which all conditioned phenomena may be included: rūpa , vedanā , saṃjñā , saṃskāra , and vijñāna .

A name for the frame of a sculpture before clay or plaster is applied

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

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.”

The capital of the ancient Indian kingdom of Kosala during the sixth–fifth centuries ʙᴄᴇ ruled by one of the Buddha’s royal patrons, King Prasenajit. It was the setting for many sūtras as the Buddha spent many rains retreats outside the city, in Jetavana, Anāthapiṇḍada’s Park. It has been identified with the present-day Sahet Mahet in Uttar Pradesh on the banks of the river Rapti.

The name of the twenty thousand channels on the left side of the body.

The name of the twenty thousand channels on the back of the body.

The name of a karmic wind involved in the formation of an embryo in its fourteenth week.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its third week.

The name of a karmic wind involved in the formation of an embryo in its seventh week.

The name of a karmic wind involved in the formation of an embryo in its tenth week.

The “skandhas of appropriation” or “appropriated skandhas,” this refers to the five skandhas as the bases upon which a nonexistent self is mistakenly projected. That is, they are the basis of “appropriation” (Skt. upādāna) insofar as all grasping arises on the basis of the skandhas.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

Feeling, the second of the five skandhas, generally classified into three types: pleasant, unpleasant, and neutral.

The name of a karmic wind involved in the formation of an embryo in its twentieth week.

Consciousness, the fifth of the five skandhas, generally classified into the five sensory consciousnesses and mental consciousness.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

A type of worm (srin bu) that lives in and feeds on the body.

The name of a karmic wind involved in the formation of an embryo in its seventeenth week.

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.