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 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.

A yellowish, fragrant substance obtained from the solidified bile of elephants and cattle.

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 major deity in the Brahmanical pantheon presiding over a divine world where other beings consider him the creator. He is also considered to be the “Lord of the Sahā world” (our universe).

A type of flower, often identified as Magnolia champaca.

The moon personified as a deity.

The term dhāraṇī has the sense of something that “holds” or “retains,” and as such 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 formulae.

Supernatural powers of perception gained through spiritual practice. Their number and type can vary, but they are traditionally given as a set of five: (1) miraculous abilities, (2) clairvoyance, (3) clairaudience, (4) knowledge of others’ minds, and (5) recollection of past lives.

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 Brahmanical goddess identified with the Ganges River.

A mythical poison, blue in color, created from the churning of the ocean by the devas and asuras.

A divine river whose gold is believed to be especially fine.

In Buddhist literature refers to a mythical bird with the head of a human and the body of a bird. The kalaviṅka’s call is said to be far more beautiful than that of all other birds‍—so compelling that it can be heard even before the bird has hatched. The call of the kalaviṅka is also used as an analogy to describe the voice of the Buddha.

The god of love and desire in the Brahmanical pantheon. In Buddhist literature, he is often associated with Māra.

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

An epithet of Kāmadeva.

A name for Śiva.

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

A class of beings related to the demon Māra or a term for the demon Māra himself. Māra and the māras are portrayed as the primary adversaries and tempters of people who vow to take up the religious life. They can be understood as a class of demonic beings responsible for perpetuating the illusion that keeps beings bound to the world and worldly attachments and the mental states those beings elicit.

Female form of Nārāyaṇa, which is another name for Viṣṇu.

The divine nectar that prevents death, often used as a metaphor for the Dharma.

Azadirachta indica.

The Vedic deity associated with the creation of humanity and the human world.

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.

Sash, waistband.

Lit. “Savior.” Though often described as a goddess known for giving protection, she is variously presented in Buddhist literature as a great bodhisattva or a fully awakened buddha.

The ten levels of a bodhisattva’s development into a fully awakened buddha.

The ten knowledges, as given in the Abhidharmakośa, are (1) worldly knowledge, (2) the knowledge of phenomena (dharma), (3) inferential knowledge, (4) knowledge of suffering, (5) knowledge of the origin of suffering, (6) knowledge of the cessation of suffering, (7) knowledge of the path, (8) knowledge of others’ minds, (9) knowledge of exhaustion, and (10) knowledge of non-arising.

A set of practices to be mastered by those on the bodhisattva path: (1) generosity, (2) discipline, (3) patience, (4) diligence, (5) meditative concentration, (6) wisdom, (7) skillful means, (8) strength, (9) aspirations, and (10) knowledge.

A set of powers or qualities specifically possessed by a tathāgata: (1) the knowledge of what is possible and not possible; (2) the knowledge of the ripening of karma; (3) the knowledge of the variety of aspirations; (4) the knowledge of the variety of natures; (5) the knowledge of the different levels of capabilities; (6) the knowledge of the destinations of all paths; (7) the knowledge of various states of meditation (dhyāna, liberation, samādhi, samāpatti, and so on); (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of defilements.

A type of blue flower often identified as a lotus or water lily.

Vedic deity of the waters (and sometimes the sky) who is also regarded as a protector of cosmic order.

A synonym for bodhisattvas.

A class of semidivine being that is famous for wielding (dhara) spells (vidyā). Loosely understood as “sorcerers,” these magical beings are frequently petitioned through dhāraṇī and Kriyātantra ritual to grant magical powers to the supplicant. The later Buddhist tradition, playing on the dual valences of vidyā as “spell” and “knowledge,” began to apply this term to realized figures in the Buddhist pantheon. The term is often applied to practitioners of Buddhist ritual magic.

A female vidyādhara.

A sacred utterance or spell made for the purpose of attaining either worldly or transcendent benefits.

A class of nonhuman beings that deceive, harm, or otherwise obstruct humans, especially practitioners. Their name literally means “those who lead astray.”

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 who judges the dead and rules over the hells.