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.

Another name for Caṇḍa­mahā­roṣaṇa.

An accomplishment that is the goal of sādhana.

One of the five wisdoms corresponding to the tathāgata Amoghasiddhi.

Trachyspermum ammi.

One of the five buddhas; in the system followed in the CMT, he is at the center of the maṇḍala.

The eleventh bodhisattva level.

One of the five buddhas.

The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.

Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.

One of the five buddhas.

Unidentified; occurs in a mantra of enthrallment.

One of the eight nāga kings.

One of the five vital airs, centered in the anus.

Celestial nymph.

There are two versions of ardhaparyaṅka posture‍—one sitting, the other dancing. In the CMT, this term refers to the former.

Terminalia arjuna.

The name of a star.

Ferula nartex (Boiss.), Ferula foetida (Regel.)

Seventh lunar asterism.

Saraca indica.

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 ninth bodhisattva level.

The prāṇa channel in the centre of the body.

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.

Pentapetes Phoenicea; bandhūka flower because of its rich red color is a standard of comparison for anything colored red.

Dalbergia lanceolaria.

This seems to be either another name for Caṇḍa­mahā­roṣaṇa, or an epithet referring to him, meaning “youth”.

Psoralea corylifolia , Psoralea plicata, Vernonia anthelmintica.

The third bodhisattva level.

Aegle marmelos.

Terminalia bellirica.

Piper betle.

In this text, it mostly refers to the female sexual and reproductive organs, however, this terms encompasses several meanings, including “good fortune,” “happiness,” and “majesty”; and forms the root of the word bhagavān (Blessed One).

Same as bhūmisphoṭa (?); Agaricus campestris (?)

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

A female bhūta.

Acala corresponding to Buddha Akṣobhya in the center of the maṇḍala.

A type of soil (?)

Solanum nigrum.

Piper nigrum.

Syzygium cumini.

Nymphaea caerulea (?)