Lit. “Intense Delight.” The universe, or buddhafield, of the Tathāgata Akṣobhya.

In Sanskrit, “Immovable,” the name of a tathāgata. In Surata’s next life, he returns to Abhirati, the realm of Akṣobhya.

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.

A wealthy merchant in the town of Śrāvastī, famous for his generosity to the poor, who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s Grove (Skt. Jetavana), to be the Buddha’s first monastery, a place where the monks could stay during the monsoon.

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 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”).

Literally “the mind of awakening,” but more technically, one’s particular aspiration to become fully awakened for the specific purpose of liberating all sentient beings. This is the necessary and sufficient condition to be a bodhisattva.

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).

The god of the moon; the moon personified.

Detachment is traditionally categorized as being of three types: (1) detachment or seclusion of the body (kāyaviveka), which refers to remaining in solitude free from desirous or disturbing objects; (2) detachment or seclusion of the mind (cittaviveka), which is mental detachment from desirous or disturbing objects; and, (3) detachment or seclusion from the “substrate” (upadhiviveka), which indicates detachment from all things that perpetuate rebirth, including the five aggregates, the kleśas, karma, etc. This last category is what is being referenced here.

As incantations or spells, dhāraṇīs are mnemonic formulas possessed by advanced bodhisattvas that contain a quintessence of their attainments. The same term in Sanskrit and Tibetan also refers to a highly developed power present in bodhisattvas that is a process of memory and recall of detailed teachings. This is best translated “retention” in certain contexts.

The four qualities that are said to result in rebirth in the paradise of Brahmā: limitless love, compassion, rejoicing, and equanimity.

These are the eight upavasatha vows, similar to the commitments of a monk, but maintained only for one day. On such days one pledges: (1) not to kill, (2) not to steal, (3) not to engage in sexual intercourse, (4) not to lie, (5) not to partake of any intoxicants, (6) not to sing or dance, (7) not to eat after noon, and (8) not to use high seats or luxurious beds.

The name of Surata’s buddhafield after he becomes awakened.

Refers to the five fundamental precepts of abstaining from killing, stealing, sexual misconduct, lying, and consuming intoxicants.

In this text, the five degenerations are: (1) the degeneration of time, (2) the degeneration of sentient beings, (3) the degeneration of place, (4) the degeneration of lifespan, and (5) the degeneration of mental afflictions. This differs from other presentations of this list in which the degeneration of views replaces the degeneration of place.

In this sūtra, these are taught as conviction, faith, regret, and reverence‍—whoever possesses these four will clearly see the Tathāgata.

Generosity, kind talk, meaningful actions, and practicing what one preaches.

Viewing what is impermanent to be permanent, viewing what brings suffering to be pleasurable, viewing what is tainted to be pure, and viewing what is non-self to be self.

Monks, nuns, and male and female lay practitioners.

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

A collection of texts comprising a section of the Kangyur as well as of the Chinese Buddhist canon.

The paradise of Indra on the summit of Sumeru where there are thirty-three leading deities, hence the name “Heaven of the Thirty-Three.” The second (counting from the lowest) of the six paradises in the desire realm.

A Vedic god who eventually emerged as one of the most important in the Vedic pantheon. Indra retains his role as the “Lord of the Gods” in Buddhist literature, where he is often referred to by the name Śakra.

A divine river whose gold is believed to be especially fine.

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.

Prince who sold a piece of land in Śrāvastī to the householder Anāthapiṇḍada, who built a monastery there and offered it to the Buddha.

An ancient kingdom, northwest of Magadha, abutting Kāśi, whose capital was Śrāvastī. During the Buddha’s time it was ruled by Prasenajit. It presently corresponds to an area within Uttar Pradesh.

Though not explicit in this text, this may be a reference to eight stages to liberation (aṣṭavimokṣa; rnam par thar pa brgyad), a series of increasingly subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception and nonperception, one dwells in the realization of the cessation of conception and feeling.

The name Surata is known by after he becomes enlightened.

A class of beings related to the demon Māra or a term for the demon Māra himself. Māra and the māras are portrayed as the primary adversaries and tempters of people who vow to take up the religious life, and māras can be understood as a class of demonic beings responsible for perpetuating the illusion that keeps beings bound to the world and worldly attachments and the mental states those beings elicit.

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra: (1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputra­māra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

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.

A certain young gandharva allied with the god Śakra.

A female member of a class of nonhuman beings traditionally associated with the wild, remote places of the earth. They are considered particularly violent and are known to devour flesh.

King of the country of Kośala, he reigned in the city of Śrāvastī. In this sūtra, Surata humbles him and then becomes one of his teachers. See also i.­7.

See also “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.

Various unwholesome mental states that lead to continued suffering and existence.

A female member of a class of Indic spirit deities generally considered malevolent and demonic.

A goddess typically understood to be the wife of Indra/Śakra. In this text, it refers to a female asura who attempts to seduce Surata and later becomes one of his attendants.

This universe of ours, or the trichiliocosm (but sometimes referring to just this world system of four continents), presided over by Brahmā. The term is variously interpreted as meaning the world of suffering, of endurance, of fearlessness, or of concomitance (of karmic cause and effect).

Another name for Indra, a Vedic god who eventually emerged as one of the most important in the Vedic pantheon. Indra retains his role as the “Lord of the Gods” in Buddhist literature, where he is often referred to by the name Śakra.

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

In Sanskrit, “Lion of the Śākyas,” an epithet for the Buddha.

The sense spheres are a collective list of the six sense objects (forms, sounds, odors, tastes, textures, mental phenomena) with their respective senses (eye, ear, nose, tongue, tactile sense, and mind) totaling twelve and indicating their interdependence. In this sūtra, they are equated to an “empty city.” This most likely denotes the fact that there is no self independent of the interaction of these or perceiver independent of the process of perception.

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 vehicle comprising the teaching of the śrāvakas, the disciples or “Hearers” who heard the teachings from the Buddha. According to Mahāyāna sources, this is one of the two constitutents (along with the Pratyekabuddhayāna) of the so-called “Lesser Vehicle” (Hīnayāna).

Capital city of the kingdom of Kośala, ruled by one of the Buddha’s royal patrons, King Prasenajit, where the Buddha often dwelt in the Jetavana grove, the site of many Mahāyāna sūtras.

A kind of gem, reddish in color.

A goddess who attempts to seduce Surata and later becomes one of his attendants.

A poor city-dweller in Śrāvastī and protagonist of the text. Poor in resources, he is endowed with the proverbial wealth of virtue. See also i.­7.

The god of the sun; the sun personified.

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.

These are the opposite of the ten sins, i.e., refraining from engaging in activities related to the ten sins and doing the opposite. There are three physical virtues: saving lives, giving, and sexual propriety. There are four verbal virtues: truthfulness, reconciling discussions, gentle speech, and religious speech. There are three mental virtues: loving attitude, generous attitude, and right views. The whole doctrine is collectively called the “tenfold path of good action” (daśa­kuśala­karma­patha).

These are thirty-two physical characteristics of a “great person.”

The three types of forbearance needed on the spiritual path: (1) forbearance with regard to harms, (2) forbearance with regard to undertaking hardships, and (3) forbearance with regard to having confidence in the Dharma.

(1) The desire realm (kāmadhātu, ’dod khams), (2) the form realm (rūpadhātu, gzugs khams), and (3) the formless realm (arūpyadhātu, gzugs med khams).

The same as the three poisons: desire, hatred, and delusion.

The palace of Śakra in the Heaven of the Thirty-Three.

An optional set of thirteen practices that monastics can adopt in order to cultivate greater detachment. They consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople; (2) wearing only three robes; (3) going for alms; (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food; (5) eating only what can be eaten in one sitting; (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the Saṅgha; (7) refusing more food after indicating one has eaten enough; (8) dwelling in the forest; (9) dwelling at the root of a tree; (10) dwelling in the open air, using only a tent made from one’s robes as shelter; (11) dwelling in a charnel ground; (12) being satisfied with whatever dwelling one has; and (13) sleeping in a sitting position without ever lying down.

The lord of death in Indian mythology who judges the dead and rules over the hells and the realm of the hungry ghosts.