In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
A term meaning acceptance, forebearance, or patience. As the third of the six transcendent perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, the term dharmakṣāṇti (chos la bzod pa) can refer to ways one becomes “receptive” to the nature of Dharma, and can be an abbreviation of anutpattikadharmakṣāṇti, “receptivity to the unborn nature of phenomena.”
This term refers to becoming receptive to the profound Dharma.
The acceptance of or receptivity to the nonorigination of phenomena. This realization is attained by bodhisattvas on the eighth spiritual level on the Path of Seeing (darśanamārga).
Refers here to the four applications of mindfulness that belong to the thirty-seven factors conducive to awakening: mindfulness of the body, feelings, thoughts, and mental objects.
The ninth of the twelve links of dependent origination. See “dependent origination.”
A class of divine beings who are engaged in a mythic war with the gods (Skt. deva) for possession of the nectar of immortality. In Buddhist cosmology, they inhabit a realm below those of the gods, from which they observe the gods with intense jealousy.
One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.
One of the bodhisattvas who attends the Buddha’s teachings in this text.
Refers here to the four bases of miraculous power that belong to the thirty-seven factors conducive to awakening; they are determination, discernment, diligence, and contemplation.
A technical term employed in The Dhāraṇī of the Vajra Quintessence to signify the fact that all phenomena are inherently liberated, and thus bear the intrinsic quality of liberation as their very basis.
The tenth of the twelve links of dependent origination. See “dependent origination.”
The eleventh of the twelve links of dependent origination. See “dependent origination.”
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).
Refers here to the seven branches of awakening belonging to the thirty-seven factors conducive to awakening: mindfulness, analysis of phenomena, diligence, joy, ease, samādhi, and equanimity.
One of the three poisons (dug gsum) along with aversion and attachment which perpetuate the sufferings of cyclic existence. Delusion is the obfuscating mental state which obstructs an individual from generating knowledge or insight, and it is said to be dominant characteristic of the animal world in general.
The third of the twelve links of dependent origination. See “dependent origination.”
The sixth of the twelve links of dependent origination. See “dependent origination.”
The eighth of the twelve links of dependent origination. See “dependent origination.”
The twelve links of dependent origination describe the process of being bound in cyclic existence, and, when reversed, the process of liberation. The twelve links are ignorance, formation, consciousness, name and form, the six sense bases, contact, feeling, craving, appropriation, becoming, birth, and old age and death. The twelfth is omitted in this text.
Literally, “retention,” or “that which retains, contains, or encapsulates,” the term dhāraṇī refers to mnemonic formulas, or codes possessed by advanced bodhisattvas that contain a quintessence of their attainments, as well as the Dharma teachings that express them and guide beings toward their realization. They are therefore often described in terms of “gateways” for entering the Dharma and training in its realization, or “seals” that contain condensations of truths and their expression. The term can also refer to a statement, or incantation, meant to protect or bring about a particular result.
As a magical formula, a dhāraṇī constitutes a gate to the infinite qualities of awakening, the awakened state itself, and the various forms of buddha activity. See also UT22084-039-002-4.
In Buddhism, lit. “method” or “means of teaching the doctrine,” denoting both the ways of teaching the dharma as well as the dharma discourse itself.
Certain teachings are called “Dharma gates” (or “gates of the Dharma”) because they provide access to the practice of the Dharma and the resulting spiritual realization.
A famous Tibetan scholar (1865–1926) of the Ancient (rnying ma) tradition who composed an explication of the dhāraṇī genre entitled An Ornamental Explanation of the Bodhisattva Dhāraṇī: A Garland of Eloquent Explanation that Adorns the Auspicious Body of the Victorious Mother (byang chub sems dpa’i gzungs kyi rgyan rnam par bshad pa rgyal yum lus bzang mdzes byed legs bshad phreng ba).
A Tibetan scholar (1892–1960) of the Ancient (rnying ma) tradition who composed a subcommentary on Do Drupchen Jigmé Tenpai Nyima’s An Ornamental Explanation of the Bodhisattva Dhāraṇī. This subcommentary is entitled Commentary on the Explanation of Dhāraṇī (gzungs kyi rnam bshad kyi ’grel pa).
The name of a meditative absorption (samādhi) of the Buddha in this text.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.
Refers here to the five faculties that belong to the thirty-seven factors conducive to awakening: faith, diligence, mindfulness, absorption, and knowledge. In certain contexts, this term can also refer to the sense faculties.
The seventh of the twelve links of dependent origination. See “dependent origination.”
Desirable objects of the five senses: form, sound, smell, taste, and touch.
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.”
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 the most general sense the devas—the term is cognate with the English divine—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.
A “hearer” or “listener,” someone who first hears the Dharma from another, or, alternatively causes others to hear the Dharma. This refers to the disciples of the Buddha who seek the awakening of a worthy one (arhat), rather than the awakening of a buddha.
The first of the twelve links of dependent origination. See “dependent origination.”
In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.
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.
Frequent epithet of Brahmā. See also “Sahā World.”
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.
The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”
For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).
One of the bodhisattvas who attends the Buddha’s teachings in this text.
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
A demonic being often bearing the epithet of the “Evil One” (pāpīyān, sdig can), sometimes said to be the principal deity in the Heaven of Making Use of Others’ Emanations, the highest paradise in the desire realm; also one of the names of the god of desire, Kāma in the Vedic tradition. He is portrayed as attempting to prevent the Buddha’s awakening.
The second of the twelve links of dependent origination. See “dependent origination.”
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 fourth of the twelve links of dependent origination. See “dependent origination.”
Literally “extinction,” the state beyond sorrow, it refers to the ultimate attainment of buddhahood, the permanent cessation of all suffering and of the afflicted mental states that lead to suffering. Three types of nirvāṇa are identified: (1) the residual nirvāṇa where the person is still dependent on conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the non-abiding nirvāṇa transcending the extremes of phenomenal existence and quiescence.
The name of a meditative absorption (samādhi) of a bodhisattva in this text.
The final or complete nirvāṇa, which occurs when an arhat or a buddha passes away. It implies the non-residual nirvāṇa where the aggregates have also been consumed within emptiness. See also “nirvāṇa.”
Refers here to the eightfold path of the noble ones that belongs to the thirty-seven factors conducive to awakening: right view, thought, speech, actions, livelihood, effort, mindfulness, and absorption.
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