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.

The progressive increase of virtuous karma. One of the two factors that come together in creating momentum toward a practitioner’s spiritual awakening, the other being the accumulation of wisdom.

The progressive deeping of spritual understanding. One of the two factors that come together in creating momentum toward a practitioner’s spiritual awakening, the other being the accumulation of merit.

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.

The five psycho-physical components of personal experience: form, feeling, perception, formations, and consciousness.

A follower of a non-Buddhist mendicant movement founded by Makkhali Gosāla (fifth century ʙᴄᴇ). The Ājīvikas adhered to a fatalist world-view according to which all beings eventually reach spiritual accomplishment by fate, rather than their own actions.

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 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).

An inhabitant of an uncivilized borderland where the Dharma has not been propagated.

One of the four ways of magnetizing disciples.

A precious stone frequently used in Buddhist analogies.

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 being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

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

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).

One of seven qualities cultivated on the path of seeing: mindfulness, discernment, diligence, joy, ease, absorption, equanimity.

A realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations.

In Buddhist cosmology, a ring of iron mountains said to exist at the periphery of a world system.

In Buddhist usage, a general term for non-Buddhist religious mendicants, paired with parivrājaka in stock lists of followers of heretical movements.

Composed of constituent parts, whether physical or temporal; dependent on causes.

One of the features of a tathāgata, sometimes included as an additional characteristic of the uṣṇīṣa (q.v.) and sometimes as a separate sign, either within the major and minor marks or in addition to them. Although sometimes explained with the sense almost of a prohibition against looking down on a tathāgata from above, it is more usually linked to the idea that the uṣṇīṣa extends upwards so far that its top is literally out of sight. Its mention in this text relates to the overall stature of a tathāgata, presumably in more than one sense.

The defilements of causality and emotional states the perpetuate our experience of saṃsāra.

A statement of clear and explicit meaning that has no ulterior motive and thus does not require further explanation.

The embodiment of evil, anti-spiritual forces.

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.

The term dhāraṇī has the sense of something that “holds” or “retains,” and as such can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulae.

A state of mind characterized by joyful persistence when engaging in virtuous activity.

Controlled behavior in accordance with an ethical code of conduct.

Fifth among the branches of perfect awakening (Skt. sambodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.

A person who is eight steps away in the arc of their development from becoming an worthy one (Skt. arhat; Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream-enterer (Skt. srotaāpanna; Tib. rgyun du zhugs pa), and is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam), and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgoms lam) upon attaining the next stage, that of a stream-enterer (stage 7). From there they progress through the remaining stages of the hearer’s path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an worthy one (stages two and one). This same “eighth stage” also appears in set of ten stages (Skt. daśabhūmi; Tib. sa bcu) found in Great Vehicle sources, where it is the third step out of the ten. Not to be confused with the ten stages of the bodhisattva’s path, these ten stages mark the progress of one who sequentially follows the paths of a hearer, solitary buddha, and then bodhisattva on their way to complete buddhahood. In this set of ten stages a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream-enterer.

In the context of Buddhist philosophy, one way to describe experience and the world is in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental phenomena, and mind consciousness).

Inspiration and courage that manifests in particular in one’s endowment with brilliant abilities in oration.

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

An ancient unit for measuring time; of variable length from several million to billions of years.

The fact that while all phenomena appear differently, they nonetheless share an identical nature.

The antidote to attachment and aversion; a mental state free from bias toward sentient beings.

A state of mental equilibrium derived from deep concentration.

A belief that there is some lasting eternal entity, whether a creator god, eternal substance, etc.

A particular type of pride associated with the unreasonable opinion that one is superior to those with whom one is in fact equal.

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

In Buddhist cosmology, the sphere of existence one level more subtle than our own (the desire realm), where beings, though subtly embodied, are not driven primarily by the urge for sense gratification. It is one of the three basic divisions of the realms of existence that constitute saṃsāra.

Patterns of karma involved in the perpetuation of conditioned existence; in the scheme of the twelve links of dependent origination, “formations” constitute the second link.

In Buddhist cosmology, the sphere of existence two levels more subtle than our own (the desire realm), where beings are no longer physically embodied, and thus not subject to the sufferings that physical embodiment brings.

Generosity, kind speech, meaningful behavior, and practicing what one preaches.

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.

An epithet often applied to bodhisattvas.

The fifth of the eight hot hells in the Buddhist classification.

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000^³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

One of the physical marks of a buddha that takes the form of a hair that is coiled up between the eyebrows.