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.

King Ajātaśatru of Magadha succeeded his father, Bimbisāra, after imprisoning him and causing his death. Despite this evil act, King Ajātaśatru was later repentant and, in the end, is viewed favorably in Buddhist literature.

Another name for Maitreya, the future buddha.

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.

A state of mind that regards all being equally and is without hostility or malice towards any being.

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 in which beings may follow the path to awakening without fear of falling into lower realms. In many sources it is said to be brought to manifestation through a buddha or bodhisattva’s merit and aspiration.

The defining characteristics (lakṣaṇa) of phenomena (dharma). The term lakṣaṇa is used in a variety of contexts to indicates the primary characteristic or defining feature of any particular phenomena; for instance the lakṣaṇa of fire is that it is hot and burning.

An Indian preceptor from Kashmir who was resident in Tibet during the late eighth and early ninth centuries. He was a frequent collaborator of Yeshé Dé.

Dīpaṅkara is a buddha of the past said to have lived one hundred thousand years before Śākyamuni. In depictions of the buddhas of the three times, he represents the buddha of the past, while Śākyamuni represents the present, and Maitreya represents the future.

Clairaudience, i.e., the sublime ability to understand all languages and listen to them whether they are nearby or far away. This is the second of the six (or sometimes five) superknowledges (ṣaḍabhijñā).

Clairvoyance, i.e., the ability to see all forms whether they are near or far, subtle or gross; also the ability to see the births and deaths of sentient beings. This is the first of the six (or sometimes five) superknowledges (ṣaḍabhijñā).

The eighty minor or secondary signs possessed by a “great being” (mahāpuruṣa), which all buddhas are said to have.

The higher states of rebirth including those of gods, asuras, and human beings.

In a general sense, the mental inclination or focus toward a virtuous object. The term is also classified as a mental factor (caitta), being categorized variably according to different Buddhist schools but generally indicating the mental ability to focus on one object without straying to another. The term is also commonly translated as “determination,” “interest,” or “zeal.”

The identity of the five essences is uncertain; they are only a few mentions of the term in Kangyur, none of which identify what they are. According to most Tibetan dictionaries, such as the dung dkar tshig mdzod chen mo, they are honey (sbrang rtsi), raw sugar (bu ram), salt (tshwa), ghee (zhun mar), and sesame oil (til mar). Rotman notes that Ayurveda sources also list the five essences as “milk, sugar, honey, ghee, and long pepper (Piper longum).” See Rotman (2017), p. 543, n. 571.

See the six superknowledges. The five superknowledges follow the same set excluding the knowledge of how to extinguish the defilements (discussed fourth in Siṃha’s Questions).

The practice of giving or making offerings to others. One of the six perfections of a bodhisattva.

The name of the eon in the future in which Siṃha and his attendants are prophesied to become buddhas by the Buddha Śākyamuni. This name varies significantly in the Chinese versions of Siṃha’s Questions (see n.99).

An epithet of a buddha.

An epithet commonly referring to buddhas or high-level bodhisattvas.

An epithet of a buddha.

The Sanskrit literally means “without leisure”; this refers to being born in a state in which one will not have the opportunity to meet with a buddha or their teachings. Eight situations are typically listed: (1) being born in a hell realm, (2) as an animal, (3) as a hungry ghost, (4) as a long-life god, (5) in a borderland or non-Buddhist country, (6) having wrong views, (7) as someone with impaired faculties who is unable to understand the teachings, or (8) in a time or place where no buddha has come.

A general term for practice of the Dharma. Sometimes translated as “training.”

The mental state of jealousy, īrṣyā is sometimes translated as “envy.” It is classified as one of the twenty subsidiary afflictions (upakleśa).

The name that Siṃha and his five hundred attendants will take when they become buddhas in the future, according to the Buddha’s prophecy. This name varies significantly in the Chinese versions of Siṃha’s Questions (see verse 48 and n.102).

A mythical Indian bird renowned for its beautiful call. Some dictionaries equate it with the Indian cuckoo (or other Indian songbirds), while other sources will attribute mythical qualities to it.

One of the four immeasurables of the Mahāyāna, known in early Buddhism as “pure abodes” (Skt. brahmavihāra), which comprise (1) love, sometimes translated as “loving kindness,” (2) compassion, (3) empathetic joy, and (4) impartiality. Immeasurable love arises from the wish for all living beings to have happiness and the causes of happiness.

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”

For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

The principal deity in Paranirmitavaśavartin, the highest heaven in the desire realm. He is best known for his role in trying to prevent the Buddha’s awakening. The name Māra is also used as a generic name for the deities in his abode, and also as an impersonal term for destructive forces that keep beings imprisoned in saṃsāra.

One of the most important trainings for the Buddhist practitioner, it is traditionally taught within the teachings on the four applications of mindfulness.

Regarded as the most superior of the four modes of birth, the three other modes being birth from an egg, birth from a womb, or birth from warmth and moisture. Those who take a miraculous birth are spontaneously born fully mature at the time of their birth.

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva.

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

See Patience.

A state of mind characterized by having joyful persistence when engaging in virtuous activity. One of the six perfections of a bodhisattva.

A strong sense of determination, often associated with altruism.

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

From the Sanskrit root √dhṛ, (“to retain” or “to hold”), a dhāraṇī is a verbal formula that holds the words and meaning of a larger text or doctrine. In its simplest function it serves as a mnemonic device for remembering a certain teaching, but in certain contexts the dhāraṇī may carry a magical connotation, and in this sense it is a precursor to the mantra.

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.

Seventh of the ten nonvirtuous (akuśala) actions, the third of the three related to speech (the first two being slander and harsh speech).

Prince Siṃha, son of King Ajātaśatru.

The six superknowledges in Siṃha’s Question are discussed in verses 27–30 in the following order: (1) divine sight, a form of clairvoyance; (2) divine hearing, a form of clairaudience; (3) knowing the dying, transmigration, and rebirth of sentient beings; (4) knowing how to extinguish the defilements; (5) the recollection of former lives; and (6) knowing how to perform miraculous transformations. In Buddhist literature, the six are not always given in this order, and sometimes the superknowledges are listed as five, excluding knowing how to extinguish the defilements.

Fifth of the ten nonvirtuous (akuśala) actions, the first of the three related to speech (the latter two being harsh speech and senseless talk).

The mental state of stinginess, matsara is sometimes translated as “miserliness” or “avarice.” It is classified as one of the twenty subsidiary afflictions (upakleśa).

The thirty-two marks manifested by a “great being” (mahāpuruṣa). As “great beings,” all buddhas are said to display them.

The two views of (1) eternalism (śāśvatānta), the belief in a permanent, causeless creator and/or the belief in an independent, permanent, singular self; and (2) nihilism (ucchedānta), the belief that things ultimately do not exist and/or the denial of the law of cause and effect or of past and future lives.

A voice that has the qualities of the voice of the god Brahmā. This is one of the thirty-two marks of a buddha.

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

The term śreṣṭhin and its Pāli equivalent seṭṭi have undergone a particular development in Buddhism. The Tibetan translation “merchant” or “owner of merchandise” (tshong dpon) reflects that śreṣṭhin later came to be associated with traders, merchants, and also moneylenders. However, in Sanskrit the term literally means “distinguished,” and an older survey of the term shows that it implies a kind of nobleman of influential social standing who has both access to wealth and a close association with the king. For a more detailed history on the development of this term, see Chakravarti (1996), chapter 3, particularly pp. 73–79.