This is the name for epilepsy, but it also refers to the demon that causes epilepsy and loss of consciousness. The Tibetan specifically means “causing forgetting.”

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).

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.

Existence in which one is born from a womb. This is one of four types of birth listed in treatises such as the Abhidharmakośa: (1) birth from a womb (mammals, human beings), (2) from an egg (birds, reptiles, fish, etc.), (3) from heat and moisture (maggots, etc.), (4) and spontaneous or miraculous birth (gods, pretas, hell beings, intermediate state beings, etc.).

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 pure realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations. Examples include Sukhāvatī (the domain of the Buddha Amitābha) and Abhirati (the domain of the Buddha Akṣobhya).

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.

A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.

A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

The shorter name for the dhāraṇī after which this text is named.

Indian term of address used toward a female student of the bodhisattva path. See “son of noble family.”

The term dhāraṇī has the sense of something that “holds” or “retains,” and so it 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 formulas.

Literally “Dharma King” In this text the term is used as an epithet for Yama, the Lord of Death, who judges the dead and rules over the hells.

Female divine being. The Sanskrit literally means “going in the waters or between the waters of the clouds.”

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

The Four Great Kings, or mahārājas, also known as the “Protectors of the World” (’jig rten skyong ba; lokapāla), are the protectors of the four directions: (1) Dhṛtarāṣṭra (yul ’khor srung) in the east, (2) Virūḍhaka (’phags skyes po) in the south, (3) Virūpākṣa (spyan mi bzang) in the west, and (4) Vaiśravaṇa (rnam thos sras) in the north.

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.

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

The full awakening of a buddha. A synonym of parinirvāṇa

This can refer either to the sal (or sala) tree (Shorea robusta) or to a great (mahā) household (śāla). The Buddha was said to have been born and died beneath a sāla tree.

According to Buddhist cosmology, the Heaven of the Thirty-Three is the second lowest of the six heavens of the desire realm (kāmadhātu), just above the Heaven of the Four Great Kings (Caturmahārāja­kāyika) and below the Yāma Heaven. It is situated on the flat summit of Mount Sumeru and inhabited by thirty-three divinities, presided over by Śakra.

One of the five or six classes of beings, engendered by anger and powerful negative actions. They are dominated by great suffering and said to dwell in different hells with specific characteristics.

Legendary river carrying the golden fruit fallen from the legendary jambu (“rose apple”) tree. This term is used as an adjective for the gold found in rivers.

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.

One of the first Buddhist monasteries, it is located outside of Śrāvastī and is also known as Anāthapiṇḍada’s Park. Anāthapiṇḍada, a merchant and benefactor of the Buddha, bought the land from Prince Jeta and donated it to the saṅgha. It is said that both names are mentioned to acknowledge their mutual efforts in building the monastery. It was there that the Buddha spent several rainy seasons and gave discourses that were later recorded as sūtras.

Co-translator and editor of the Tibetan text of the Uṣṇīṣavijayā Dhāraṇī. His name means “Spiritual Guide (mitra) of the Conquerors (jina).”

A class of malevolent nonhuman beings, similar to pretas, who are often identified as the source of illness.

The Sanskrit yaṣṭi may refer to a flagpole, especially one said to have adorned the capital cities of five former buddha, but more specifically, it refers to the “life pillar” in the center of a statue or stūpa

An epithet for the god Indra, or Śakra.

A formal mode of expression on a religious topic, often referring to one of the twelve divisions of the Buddhist scriptures.

A seal, in both the literal and metaphoric sense. Mudrā is also the name given to an array of symbolic hand gestures, which range from the gesture of touching the earth displayed by the Buddha upon attaining awakening to the numerous gestures used in tantric rituals to symbolize offerings, consecrations, etc. Iconographically, mudrās are used as a way of communicating an action performed by the deity or a specific aspect a deity or buddha is displaying, in which case the same figure can be depicted using different hand gestures to signify that they are either meditating, teaching, granting freedom from fear, etc. In Tantric texts, the term is also used to designate the female spiritual consort in her various aspects.

Here refers to a palace of the gods (devavimāna). Alternatively, it can refer to a chariot or self-moving aerial car.

A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Ugly and foul-smelling spirits, they can be good or cause harm to humans and animals.

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to the preta realm, where beings generally suffer from hunger and thirst, which in traditional Brahmanism is the fate of those departed without descendants to make ancestral offerings.

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Indian term of address used toward a male student of the bodhisattva path. While this is usually a characteristic pertaining to brahmins (i.e., born in the brahmin caste to seven-generation brahmin parents), the Buddha redefined noble birth as determined by an individual’s ethical conduct and integrity. Thus, someone who enters the Buddha’s Saṅgha is called a “son or daughter of noble family” and is in this sense “good” or “noble” and considered born again (dvija, or “twice born”).

The name of the assembly hall of the gods of the Heaven of the Thirty-Three, located on the southwest side of Mount Meru, where Śakra teaches the Dharma.

The blissful pure land of the Buddha Amitābha. A practitioner can take rebirth there through a combination of pure faith, sufficient merit, and one-pointed determination.

A god living in the Heaven of the Thirty-Three, whose name means “Very Stable.” He is one of the primary characters in this text, where he is told that he has only a week to live before he will be born into the lower realms.

Co-translator and editor of the Tibetan text of the Uṣṇīṣavijayā Dhāraṇī. His name means “Awakening Lord of the Gods.”

A frequently used epithet for Buddha Śākyamuni and other buddhas, literally meaning one who has “arrived at” (āgata), or “gone to” (gata), the ultimate state, or “thusness” (tathatā).

The fully awakened state of a buddha.

One of the thirty-two signs, or major marks, of a great being. In its simplest form it is a pointed shape of the head like a turban (the Sanskrit term, uṣṇīṣa, in fact means “turban”), or more elaborately a dome-shaped extension. The extension is described as having various extraordinary attributes such as emitting and absorbing rays of light or reaching an immense height.

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

The Lord of Death, he judges the dead and rules over the hells.