According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

One of the twelve types of the Buddha’s teaching (dvādaśāṅga). In this sense, the Sanskrit word avadāna means “exceptional feat” or “magnificent deed,” but in the context of the twelve types of buddhavacana the term came to refer to the narrative accounts of such deeds.

The famous Bamboo Grove in Rājagṛha where the Buddha regularly stayed and gave teachings. It was situated on land donated by King Bimbisāra of Magadha, and as such, was the first of several landholdings donated to the Buddhist community during the time of the Buddha.

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.

The Indic term buddha is used in Buddhism as an epithet for fully awakened beings in general and, more specifically, often refers to the historical buddha, Siddhārtha Gautama, also known as the Buddha Śākyamuni. The term buddha is the past participle of the Sanskrit root budh, meaning “to awaken,” “to understand,” or “to become aware.” Sometimes also translated here as “awakened one.”

The attainment of a buddha, who has gained total freedom from conditioned existence, overcome all tendencies imprinted on the mind as a result of a long association with afflicted mental states, and fully manifested all aspects of buddha body, speech, and mind. Also used to emphasize the superiority of buddhahood when contrasted with the achievement of the arhats and pratyekabuddhas. A samyaksaṃbuddha is considered superior by virtue of his compassionate activity, his omniscience, and his ten special powers.

When referring to phenomena or the constituents of experience, saṃskṛta usually means “conditioned.” But it can also mean “refined,” “adorned,” “ornamented,” “polished.” It seems that the text is here playing on the multivalence of the term in combination with the multivalence of the term “dharma.”

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

Literally “the dwelling place of kalandakas.” A location within the Bamboo Grove where the Buddha stayed. The alternative Sanskrit Kalandakanivāpa means “where food offerings are made to kalandakas.” It is said that the place was given its name by King Bimbisāra after he was rescued from a snake attack there. Pali sources suggest he was saved by the squawking of many kalandaka or flying squirrels. In Tibetan translation these were called “kalandaka birds” (bya).

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

The result or maturation of karmic actions and the manifestation of their effects. 

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

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.”

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.

When referring to phenomena or constituents of experience, asaṃskṛta usually means “unconditioned.” But it can also mean “unrefined,” “unadorned,” “unpolished.” It seems that the text is here playing on the multivalence of the term in combination with the multivalence of the term “dharma.”

The Sanskrit term means either “favorably disposed towards” or “having faith in.” The Tibetan term means “highly appreciating.”