See “patience.” Also translated here as “acceptance” and “receptive to.”

See “karma.”

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

The five aggregates (Skt. skandha) of form, feeling, perception, formative predispositions, 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” (Skt. upādāna) insofar as all conceptual grasping arises based on these aggregates.

The highest of the five pure abodes (Skt. śuddhāvāsa) among the form realms.

Name of a bodhisattva.

Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

The ambrosia (also translated here as “immortality”) that prevents death or spiritual death (hence the Tibetan term means “crushes spiritual death”). The Sanskrit term literally means immortality. It is often used metaphorically to mean the Dharma.

A tathāgata, his names mean "infinite life;" another name for Amitābha, “Infinite Light.”

Name of a bodhisattva.

Also means “grasping” or “clinging,” but has a particular meaning as the ninth of the twelve links of dependent arising, between craving (Skt. tṛṣṇā, Tib. sred pa) and becoming or existence (Skt. bhava, Tib. srid pa). In some texts, four types of appropriation are listed: of desire (Skt. rāga), of view (Skt. dṛṣṭi), of rules and observances as paramount (Skt. śīla­vrata­parāmarśa), and of belief in a self (Skt. ātmavāda).

A member of the class of celestial female beings known for their great beauty.

The father of prince Puṇyaraśmi.

Sometimes translated “worthy one,” a term for one who is liberated and who has extirpated the passions (Skt. kleśa, Tib. nyon mongs). The Tibetan rendering, following the traditional Sanskrit semantic gloss ari han, understands the term as “foe (Tib. dgra) destroyer (Tib. bcom pa).”

One of the Buddha’s former rebirths.

In Indic literature, the term śramaṇa is used to denote a spiritual practitioner who emphasizes the renunciation of worldly life for a life of austerity and monasticism. Buddhism and Jainism, among others, are considered śramaṇa traditions. The term is often used in contrast to brāhmaṇa, “brahmin,” in reference to a follower of the Vedic tradition, which emphasizes a householder lifestyle as the basis for spiritual practice.

In Mahāyāna doctrine, the Sanskrit bodhicitta refers to the aspiration of bodhisattvas to attain enlightenment for themselves and others.

One of the Buddha’s former rebirths.

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).

Acts of self-deprivation or mortification practiced for spiritual advancement. This mode of extreme religious practice was rejected by the Buddha, who cultivated them prior to his full awakening and found they brought little benefit.

A hot hell, the lowest of all hell realms (Skt. naraka). The worst possible place for rebirth.

The four bases of magical power (Skt. ṛddhipāda, Tib. rdzu ’phrul gyi rkang pa bzhi) are: (1) concentration through will (Skt. chanda, Tib. ’dun pa); (2) concentration through vigor (Skt. vīrya, Tib. brtson ’grus); (3) concentration through the mind (Skt. citta, Tib. bsam pa); (4) concentration through investigation (Skt. mīmāṃsā, Tib. dpyod pa).

Name of a bodhisattva.

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”).

Momordica monadelpha, which has a bright red fruit.

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.

Also translated here as “enlightened conduct of bodhisattvas.”

Standard epithet for a bodhisattva.

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

The four qualities that are said to result in rebirth in the paradise of Brahmā, and were a practice already prevalent before the Buddha Śākyamuni’s teaching, are limitless loving kindness, compassion, joy, and equanimity.

These are the seven precious branches of mindfulness (Skt. smṛti), discerning reality (Skt. dharma­pravicaya), effort (Skt. vīrya), joy (Skt. prīti), ecstasy (Skt. praśrabdhi), meditative absorption (Skt. samādhi), and equanimity (Skt. upekṣā). These seven form a part of the thirty-seven aids to enlightenment.

The thirty-two major and eighty minor marks of a buddha.

The term can mean “teachings of the Buddha” or “buddha qualities.” In the latter sense, it is sometimes used as a general term, and sometimes it refers to sets such as the ten strengths, the four fearlessnesses, the four discernments, the eighteen distinct qualities of a buddha, and so forth; or, more specifically, to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.

The field of activity of a specific buddha, manifested through the power of their merit, wisdom, and aspirations.

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

One of the Buddha’s former rebirths.

A sign or characteristic, which refers to the generic appearance of an object, in distinction to its secondary characteristics or anuvyañjana. Advertence toward the generic sign and secondary characteristics of an object furnishes the conception or nominal designation (Skt. saṃjñā) of that object, which may in turn generate clinging or rejection and ultimately lead to suffering.

Also translated here as “hypocrisy.”

One of the groves of the Trāyastriṃśa (Heaven of the Thirty-Three) gods.

Meditative concentration is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of meditative concentration are identified as being conducive to birth within the world system of form, each of which has three phases of intensity. In the context of the Mahāyāna, meditative concentration is the fifth of the six transcendent perfections.

Refers to all phenomena produced by causes and conditions.

Also translated here as “eloquence.”

Eighth of the twelve links of dependent origination. Craving is often listed as threefold: craving for the desirable, craving for existence, and craving for non-existence.

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

Refers to liberating insight into the nature of reality and the meditative practice leading to such insight. One of the two basic forms of Buddhist meditation, the other being calm abiding (Skt. śamatha).

The Buddha’s jealous, scheming cousin.

Literally, “retention” (the ability to remember), or “that which retains, contains, or encapsulates,” this term refers to mnemonic formulas or codes possessed by advanced bodhisattvas that contain the quintessence of their attainments, as well as the Dharma teachings that express them and guide beings toward their realization. They are therefore often described in terms of “gateways” for entering the Dharma and training in its realization, or “seals” that contain condensations of truths and their expression. The term can also refer to a statement or incantation meant to protect or bring about a particular result.