A collection of canonical texts with the purpose of presenting the Buddha’s teachings in a precise, systematic, and definitive way, using highly technical and impersonal descriptions and language. There are two traditional definitions of the word abhi-dharma depending on the sense of the prefix abhi-: (1) [teachings] pertaining to (abhi-) the Dharma, and (2) higher or superior (abhi-) Dharma. The second definition may point toward the fact that the mature Abhidharma is a body of Buddhist doctrine as well as a body of literature, not a mere reformulation and systematization of the Buddhist sūtras (see also the definition given in Abhidh-k-bh(P), 2, where Vasubandhu seems to employ both definitions in order to distinguish an ultimate and a conventional meaning of the word abhidharma). The word piṭaka means “basket” but is used in its derived or transferred sense “collection of canonical scriptures.” The piṭakas are usually Vinaya, Sūtra, and Abhidharma.
A class of devas belonging to the Pure Abodes (Śuddhāvāsa) in the world of form (rūpadhātu).
Any volitional act, whether of body, speech, or mind.
See “monastic renunciation.”
The son of Bimbisāra, the ruler of Magadha at the time of the Buddha, he committed patricide, usurped his father’s throne, and entered into a conspiracy with Devadatta to take over the saṅgha. He later repented and became a lay disciple of the Buddha.
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.
One of twenty or twenty-four so-called secondary mental defilements/afflictions (Sanskrit upakleśa; Tibetan nye ba’i nyon mongs; a subcategory of mental states [Sanskrit caitasika/caitta] in Buddhist psychology [Abhidharma]).
The fourth of the four stages on the path to arhatship (Sanskrit āryapudgala) according to the Hīnayāna.
Describes an attitude of excessive pride or hubris.
See “śramaṇa.”
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).
One of one of twenty or twenty-four so-called secondary mental defilements/afflictions.
The lowest and worst of the major hot hells according Buddhist cosmology.
From a wealthy brahmin family, Bakula is said to have become a monk at the age of eighty and lived to be one hundred and sixty. He is also said to have had two families because as a baby he was swallowed by a large fish, and the family who discovered him alive in the fish’s stomach also claimed him as their child. He is regarded as the Buddha’s foremost pupil in terms of health and longevity. It is also said that he could remember many previous lifetimes and was a pupil of the previous buddhas Padmottara, Vipaśyin, and Kāśyapa. In this text, he is said to be the son of the king Dharmayaśas. However, according to Pāli sources, Bakula was the son of a householder of Kosambī; see DPPN, s.v. “Bakula.”
Four (supernatural) qualities or powers of the mind that help to gain the fruit of the path. They are aspiration (Skt. chanda; Tib. ’dun pa), effort (Skt. vīrya; Tib. brtson ’grus), concentration (lit. “thought, attitude”: Skt. citta; Tibetan bsam pa), and analysis (Skt. mīmāṃsā; Tib. dpyod pa).
The fourth highest class of gods of the Pure Abodes (Śuddhāvāsa) in the world of form (rūpadhātu); non-returners and those who have mastered the fourth dhyāna are reborn in the Pure Abodes.
Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds, Toh 340.
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 class of gods in the world of form (rūpadhātu).
A class of gods in the world of form (rūpadhātu).
A class of gods in the world of form (rūpadhātu).
The lowest class of gods in the world of form (rūpadhātu).
In The Exposition of Karma, when not part of a name (e.g., bram ze to’u de ya; bram ze char ’bebs), this term may designate a Buddhist practitioner (especially when mentioned together with śramaṇas) and/or a person worthy of respect and a high social status (i.e., belonging to the brahmin class) independent of their religious affiliation.
No extant Sanskrit text of this sūtra has as yet been identified (see Kudo 2004, p. 263, n. 37).
A class of gods in the world of form (rūpadhātu).
Refers to the imperturbable self-confidence and certainty, based on first-hand experience, first-hand knowledge, expert skill, and maturity, of buddhas, bodhisattvas, or arhats in four areas: (1) the confidence of being perfectly enlightened as to all dharmas, (2) the confidence of knowledge that all impurities are destroyed for oneself, (3) the confidence of having described precisely and correctly the obstructive conditions (to religious life), and (4) the confidence of the correctness of the way toward liberation. While this reflects the meaning of the Sanskrit and the Pāli term, the Tibetan interpretation of this term is “fearlessness.”
One of the three mental “poisons” (Skt. triviṣa) and one of six fundamental afflictions (Tib. rtsa nyon; Skt. mūlakleśa).
One of the eleven virtuous mental factors (Tib. sems byung dge ba; Skt. kuśalacaitta), a subgroup of the mental states or factors associated with the mind (Skt. caitasika, caitta), according to the Abhidharma. According to Vasubandhu (in his Pañcaskandhaka), ngo tsha (“scruples, conscience”) is different from khrel or khrel yod (“embarrassment” or “shame”; here “decorum”) in that it is independent of others’ judgment of one’s behavior, and solely internal in that it contradicts one’s internalized values and one’s inner moral compass. See “decorum.”
Mental contaminants or “outflows” that negatively influence interaction with the external world; they are (1) the contaminant of sensuality (kāmāśrava), (2) the contaminant of existence (bhavāśrava), (3) the contaminant of ignorance (avidyāśrava), and (4) the contaminant of views (dṛṣṭyāśrava).
The timespan in which a world system or universe evolves and dissolves again according to Buddhist cosmology; a complete cosmic cycle.
One of the ten nonvirtuous actions.
See “desire.”
One of the eleven virtuous mental factors (Tib. sems byung dge ba; Skt. kuśalacaitta), a subgroup of the mental states or factors associated with the mind (Skt. caitasika, caitta), according to the Abhidharma. According to Vasubandhu (in his Pañcaskandhaka), khrel or khrel yod (usually rendered “embarrassment” or “shame”) is different from ngo tsha (“conscience”) in that it is dependent on others’ judgment of one’s behavior and not solely internal. See “conscience.”
The third highest class of gods of the Pure Abodes (Śuddhāvāsa) in the world of form (rūpadhātu); non-returners and those who have mastered the fourth dhyāna are reborn in the Pure Abodes.
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.
The historical Buddha’s cousin and the brother of Ānanda, he became notorious through his schemes to become the Buddha’s successor, which the Buddha vehemently declined, and through his splitting of the saṅgha (saṅgha-bheda).
Devas belonging to the realm of the four guardian kings at the base of Mount Meru, each the guardian of his direction: Vaiśravaṇa in the north, Dhṛtarāṣṭra in the east, Virūpākṣa in the west, and Virūḍhaka in the south.
The Sanskrit compound means “descent from the realm of the devas” and refers to the Buddha’s return to earth from the Heaven of the Thirty-Three, where he had taught the Abhidharma to his mother during a monsoon retreat. Here it is a toponym for the city or country of Sāṃkāśya, where this event is said to have taken place (see Edgerton, BHSD, s.v. “Sāṃkāśya”).
Special groups of monks in early Indian Buddhism who learned different collections of the Basket of the Sūtras (Sūtrapiṭaka) by heart and thus secured its (accurate) transmission.
A king, the father of Bakula.
The Tibetan reads “bird vow,” but most probably the “dog vow” is intended. See also n.105
A fortnightly (on the new and full moon–day, respectively) observance for Buddhist lay people. For one day, one vows not to kill, steal, engage in sexual activity, lie, use intoxicants, eat after noon, wear ornaments or take part in entertainment, and sleep on high beds. (More standard terms are Skt. aṣṭāṅga-samanvāgataṃ upavāsam; Tib. bsnyen gnas yan lag brgyad.)
As a technical term of Buddhist psychology, it is one of the twenty-four or twenty so-called secondary mental defilements/afflictions (upakleśa). It refers to the mental act of holding a lasting, persisting grudge, being vindictive, and so forth.
las rnam ’byed (Karmavibhaṅga). Toh 338, Degé Kangyur vol. 72 (mdo sde, sa), folios 277.a–298.b.
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rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee 2013.
ched du brjod pa’i tshoms (Udānavarga). Toh 326, Degé Kangyur vol. 71 (mdo sde, sa), folios 209.a–253.a.
tshe ’pho ba ji ltar ’gyur ba zhus pa (Āyuṣpattiyathākāraparipṛcchā). Toh 308, Degé Kangyur vol. 72 (mdo sde, sa), folios 145.b–155.a. English translation in Tillemans 2019.
tshe’i mtha’ (Āyuḥparyanta). Toh 307, Degé Kangyur vol. 72 (mdo sde, sa), folios 139.a–145.b. English translation in Galasek-Hul and Lama Kunga Thartse Rinpoche 2021b.
dam pa’i chos dran pa nye bar gzhag pa (Saddharmasmṛtyupasthāna). Toh 287, Degé Kangyur vols. 68 (mdo sde ya), folios 82.a–318.a; vol. 69 (mdo sde, ra), folios 1.b.–307.b; vol. 70 (mdo sde, la), folios 1.b–312.a; vol. 71 (mdo sde, sha), folios 1.b–229.b. English translation in Dharmachakra Translation Committee 2021.
byams pas zhus pa (Maitreyaparipṛcchā). Toh 85, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 104.b–116.b. English translation in Liljenberg 2016.
las kyi rnam par ’gyur ba (Karmavibhaṅga). Toh 339, Degé Kangyur vol. 72 (mdo sde, sa), folios 289.b–310.a. English translation in Galasek-Hul and Lama Kunga Thartse Rinpoche 2021a.
las brgya tham pa (Karmaśataka). Toh 340, Degé Kangyur vols. 73–73 (mdo sde, ha–a), folios 1.b (ha)–128.b (a). English translation in Jamspal and Fischer 2020.
sher phyin khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā). Toh 10, Degé Kangyur vol. 29–31 (shes phyin, khri brgyad, ka–ga), folios 1.a (ka)–206.a (ga). English translation in Sparham 2022.
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