The highest of the heavenly levels of the form realm, but also in many Mahāyāna texts the buddhafield of the saṃbhogakāya 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.

Amitāyus is commonly used as the short form of the Buddha Aparimitāyur­jñāna’s name. It also often refers to Amitābha, as it was also the principal name for Amitābha in the earlier sūtras on Sukhāvatī.

The buddha realm of Aparimitāyus, located in the upward direction from our world. The name means “Accumulation of Immeasurable Qualities.”

“The One Who Has Immeasurable Longevity and Wisdom.” The middle length version of this buddha’s name, which is also the form in the title of the sūtra. For more details on this buddha, see i.9.

“The Blazing King Who Is Completely Certain of Immeasurable Longevity and Wisdom.” The full version of Aparimitāyur­jñāna’s name. For more details on this buddha, see i.9.

“The One Who Has Immeasurable Longevity.” The shortest form of Aparimitāyur­jñāna’s name. For more details on this buddha, see i.9.

Used both as an epithet of the Buddha and as the final accomplishment of the Śrāvakayāna.

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 who has bhaga,” which has many diverse meanings including good fortune, happiness, and majesty. In the Buddhist context, it means one who has the good fortune of attaining enlightenment.

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).

A person who is dedicated not merely to attaining liberation through attaining the state of an arhat, but to becoming a buddha. The designation was created through the Sanskritization of the Middle Indic bodhisatto, the Sanskrit equivalent of which might actually have been bodhisakta, “one who is fixed on enlightenment.”

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 power of mental retention or a powerful recitation that is a precursor of mantras and is usually in the form of intelligible sentences or phrases said to hold the essence of teaching or meaning.

The word paryāya regularly has the sense of “method,” “procedure,” “approach,” but here it is simply “Dharma teaching,” “Dharma discourse,” or more literally, “approach to the Dharma.” The Chinese fa men (lit. “door to the Dharma”) conveys the sense of “access/approach” and by extension, “teaching.” The Tibetan rnam grangs easily misleads people into thinking that this has something to do with “enumeration.”

In early Buddhism a section of the saṅgha would be bhāṇakas, who, particularly before the teachings were written down and were transmitted solely orally, were the key factor in the preservation of the teachings. Various groups of bhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya.

One of the six perfections. Perseverance and enthusiasm for virtue.

Literally, “without an interval,” meaning that the results of these actions is rebirth in hell at the very instant of death. The five are: killing one’s mother, killing one’s father, killing an arhat, dividing the saṅgha, or wounding a buddha so that he bleeds.

In Buddhist cosmology, the four oceans in between the four continents that are at the cardinal points of the flat disc of the world, with the gigantic Mount Sumeru in its center.

Four deities on the base of Mount Meru, each one the guardian of his direction: Vaiśravaṇa in the north; Dhṛtarāṣṭra in the east; Virūpākṣa in the west; and Virūḍhaka in the south.

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

The first of the six perfections.

The second of the six perfections. Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. Also commonly called discipline and ethical conduct.

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.

See “Jetavana, Anāthapiṇḍada’s Park.”

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

The fifth of the seven buddhas, with Śākyamuni as the seventh. The second buddha in this Bhadraka eon that we are in. In the White Lotus of Compassion Sūtra, Buddha Ratnagarbha specifically prophesies that the third of Ratnagarbha’s thousand vedapāṭhaka pupils will be this buddha. He also earlier prophesies that his fifteenth brother will be a buddha who has that name.

A coin that varied in value according as to whether it was made of gold, silver, or copper. It is presumably the latter, lower-value one that is being referred to here.

The sixth of the seven buddhas, with Śākyamuni as the seventh. The third buddha in this Bhadraka eon.

The fourth of the seven buddhas, with Śākyamuni as the seventh. Also, the first of the buddhas in this Bhadraka eon, with Śākyamuni as the fourth. The name is a Sanskritization of the Middle Indic name Kakusaṃdha, and is therefore an example of hybrid Sanskrit. It is also found in a semi-Sanskritized form: Krakutsanda. The ninth-century Mahāvyutpatti Sanskrit-Tibetan dictionary lists Kakutsunda as the Sanskrit for ’khor ba ’jig, but has a separate entry log par dad sel for Krakucchanda, though later, as in this sūtra, Krakucchanda became translated as ’khor ba ’jig.

A fifteenth century Sakya scholar, nephew of Ngorchen Kunga Zangpo.

An epithet for an accomplished bodhisattva. The White Lotus of Compassion Sutra goes further and says only those praying to attain buddhahood in an impure realm during a kaliyuga deserve the title, even though the early part of the sūtra uses it for all accomplished bodhisattvas.

Evolved from the gandharva Pañcaśikha in early Buddhism, which remains one of Mañjuśrī’s alternate names. Pañcaśikha was a gandharva who lived on a five-peaked mountain, and who brought the Buddha information on what was occuring in the paradises. Mañjuśrī is the first prominent bodhisattva after Maitreya in the early Mahāyāna sūtras, where he is known as Mañjughoṣa (“Having a Beautiful Voice”). He came to embody wisdom, and became one of the eight great bodhisattvas. In the early tantras he was the lord of one of the three buddha families. In the Sanskrit version of the sūtra, Kumārabhūta is a separate word rather than a compound with his proper name. This means that it could be the second of his names, and it is glossed as meaning “always young.” Alternatively it could be treated simply as an adjective, as in “the youth Manjuśrī.”

Said to be the principal deity in Paranirmitavaśavartin, the highest paradise in the desire realm, and also portrayed as attempting to prevent the Buddha’s enlightenment. In early soteriological Indian religions, the principal deity in saṃsāra, such as Indra, would attempt to prevent anyone’s realization that would lead to such a liberation. The name Māra, literally “death,” is also used as an impersonal term for the factors that keep beings in samsara.

Deities in the Paranirmitavaśavartin paradise in which Māra is the principal deity. They attempt to prevent anyone from attaining liberation from saṃsāra. This is distinct from the four personifications of obstacles to enlightenment: Devaputra-māra (lha’i bu’i bdud), the Divine Māra, which is the distraction of pleasures; Mṛtyumāra (’chi bdag gi bdud), the Māra of Death; Skandhamāra (phung po’i bdud), the Māra of the Aggregates, which is the body; and Kleśamāra (nyon mongs pa’i bdud), the Māra of the Afflictions.

The fifth of the six perfections. Generally one of the synonyms for meditation, referring to a state of mental stability. The specific four concentrations are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm.

Gyurme Dorje (’gyur med rdo rje), the first throneholder of Mindroling (smin grol gling), also known as Terdak Lingpa (gter bdag gling pa), a great scholar, author, and discoverer of spiritual treasures (1646–1714).

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

The 27th Sakya throneholder (1597–1659), an accomplished scholar, author, and diplomat.

A great Sakya scholar and prolific author (1382–1456), founder of the Ngor tradition and the monastery of Ngor Ewam Chöden.

The third of the six perfections. As such it can be classified into three modes: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of ultimate reality.

A Tibetan translator, particularly known for translating important Mādhyamika texts, circa 1055–1145.

The six perfections of generosity, conduct, patience, diligence, meditation, and wisdom.

A buddha who teaches the Dharma, as opposed to a pratyekabuddha.

A race of ugly, evil-natured supernatural beings with a yearning for human flesh.

Considered to be the third great Dharma king of Tibet, he was the grandson of Trisong Detsen and reigned from 815 to 838 or 841. His reign saw the expansion of Tibet’s political dominion to its greatest extent, and a significant continuation of the “early period” of imperially sponsored text translation, the end of which is traditionally marked by the end of his reign.

(1083–1161). A close disciple of Milarepa, who traveled to India and brought back some of the teaching cycles that Marpa had not transmitted, as well as the Amitāyus tradition he received from the yoginī Siddharājñī.

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

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.

When associated with the seven heavenly bodies, and therefore the seven days of the week, they are: ruby for the sun; moonstone or pearl for the moon; coral for Mars; emerald for Mercury; yellow sapphire for Jupiter; diamond for Venus; and blue sapphire for Saturn. There are variant lists that are not associated with the heavenly bodies but, retaining the number seven, include gold, silver, and so on.