The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).

A bodhisattva. 

See “arhat.”

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).

The highest of the seventeen heavens in the form realm, the highest of the five Śuddhāvāsa heavens. 

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”).

The Bharatas of southern Punjab were one of the prominent peoples mentioned in the Ṛgveda. Here, we believe the term Bharatas denotes the Aryan people, in contrast to the Drāviḍians who are mentioned below.

Divinity in the intermediate realm within the first concentration (dhyāna). The deity in the form realm who was during the Buddha’s time considered the supreme deity and creator of the universe. In the cosmogony of many universes, each with a thousand million worlds, there are many brahmās.

A person belonging to the priestly caste of Indian society.

“Gautama” refers to Siddhārtha Gautama, the name of the historical Buddha. “A child of Gautama” denotes one of his followers.

The highest of the six heavens of the desire realm, its inhabitants enjoy objects created by others. 

One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.

A measure of length from the elbow to the tip of the middle finger.

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

The fifth of the six heavens of the desire realm. Its inhabitants magically create the objects of their own enjoyment. 

A wandering ascetic whose dialogue with the Buddha is mentioned in many canonical texts. His name means “Long-Nailed.” Also known as Koṣṭhila, Kauṣṭhila, Mahākauṣṭhila, and Agnivaiśyāyana.

One of the prominent peoples of the Indian Subcontinent who were already present there prior to the arrival of the Aryans in around 1500 ᴄᴇ.

The eighteen elements through which sensory experience is produced: the six sense bases, or sense organs; the six corresponding sense objects; and the six sensory consciousnesses.

Name that the Buddha will bear when he appears again in this world after three hundred eons.

The lowest hell, the eighth of the eight hot hells. 

Someone who has attained liberation entirely through their own contemplation as a result of progress in previous lives but, unlike a buddha, does not have the accumulated merit and motivation to teach others. 

The five aggregates (skandha) of form, feeling, perception, formation, and consciousness. On the individual level the five aggregates refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (upādāna) insofar as all conceptual grasping arises on the basis of these aggregates.

The five degenerations are those of the lifespan, of views, of afflictions, of sentient beings, and of the age.

These comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the buddhas. 

Literally meaning “five heats” or “fivefold ascetic practice,” within Brahamanical sources this term refers to the ascetic practice of sitting at the center of four fires during the hot season in India, with the sun above equaling five.

A standard grouping of five classical instruments into non-membranous percussion, membranous percussion, windblown, plucked string, and bowed string.

The five types of superknowledge are psychic powers, clairvoyance, clairaudience, knowledge of others’ minds, and knowledge of past lives.

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

The four truths that the Buddha realized and transmitted in his first teaching: suffering, the origin of suffering, the cessation of suffering, and the path one travels to end suffering. 

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.”

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

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.

Refers to Siddhārtha Gautama, the name of the historical Buddha.

A sacred hill immediately to the south of the city of Gayā. Its name means “Gayā Head,” and may derive from pre-Buddhist legends of a buried, reclining giant‍—in one version, a demon king called Gayāsura who was immobilized by Viṣṇu, and in another a saintly prince called Gaya; this hill marks the position of his head, with other features of the landscape in the region associated with other parts of his body.

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.

Indian sage, often a wandering ascetic or hermit. This term is sometimes used as an epithet of the Buddha.

The second heaven of the desire realm, it is found at the top of Mount Meru and is the abode of Śakra and the thirty-three gods. 

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.

Jinamitra was invited to Tibet during the reign of King Tri Songdetsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

Saccharum spontaneum. A species of tall grass, native to the Indian subcontinent, topped by beautiful long feather-like white panicles. It is used in religious ceremonies, Ayurvedic medicine, and also for making mats, roofs, and so on.

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.

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Unordained practitioners who observe the five vows: not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

Unordained female practitioners who observe the five vows: not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

One who has achieved the third of the four levels of attainment on the śrāvaka path, and who will not be reborn in saṃsāra any longer. 

One who has achieved the second of the four levels of attainment on the śrāvaka path, and who will only be reborn in saṃsāra once more. 

One who has achieved the first of the four levels of attainment on the śrāvaka path, and who is from then onwards continuously approaching nirvāṇa.