The name of Maitreya before his awakening.

One of the Buddha’s first five disciples.

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

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).

A brahmin into whose family Ajita was born.

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”).

The three heavens of Brahmā in the form realm. Subordinates of Brahmā dwell in the first, attendants and officials dwell in the second, and the third and highest heaven is Mahābrahmā or “Great Brahmā.”

A king of the Brahmā heavens in the form realm.

The term dhāraṇī ‍— in some sūtras a mnemonic formula and also the ability of realized beings to retain (√dhṛ) in their transmundane memory any teachings ‍— refers, in its most general use, to dhāraṇīs as understood in the context of the Dhāraṇī genre and Mahāyāna Buddhism. Such dhāraṇīs are divinely revealed prayer formulae that are dedicated to a particular deity and typically include homage, praise, supplication, exhortation to act, and, most importantly, the heart mantra or mantras of the deity. The specific meaning of “retention” is also present in this inasmuch as dhāraṇīs, once obtained, are never lost but stay with the person who obtained them. They function as doors (dhāraṇīdvāra) or access points (dhāraṇīmukha) to infinite qualities of buddhahood. When they are regarded to function as such, even shorter mantras can be designated as dhāraṇī.

A method, often in the form of a spell, that leads to the infinite qualities of awakening.

A divine nectar, panacea against death.

One of four māras or demonic forces that hinder progress on the path.

Gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas.

A reference to the practice of a lay disciple (Skt. upāsaka) who ordinarily observes the five precepts, taking all eight vows for the fortnightly fast (Skt. upavāsa).

A secondary series of identifying physical features of a great being.

Fifth of the five great kings.

The five great deities of the Heaven of Joy. In the Tibetan translation, they are specified as kings.

Second of the five great kings.

The present eon, in which one thousand buddhas will appear.

The four aspirations of bodhisattvahood defined variously in East Asian Mahāyāna works.

Monks, nuns, laymen, and laywomen.

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

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.”

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Name of a dhāraṇī.

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

Third of the five great kings.

A particularly fine type of gold deposited in the Jambū river, sometimes said to be remains of the fruits from the rose-apple trees growing there which fall into the river and are consumed.

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.

The length of a year as experienced by a sentient being born on Jambudvīpa in the desire realm.

See “Prince Jeta’s Grove, Anāthapiṇḍada’s Park.”

Fourth of the five great kings.

The area of Vārāṇasī where Maitreya (as Ajita) is said to have been born.

A type of gem, presumably red as in the blossoms of the kiṃśuka tree.

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.

The first buddha in the present Fortunate Eon.

This name is transcribed from the Chinese 牢度跋提. We have been unable to determine the meaning of this name, or a Sanskrit equivalent. In the Chinese, this figure is described as a “great god” rather than a “great king.”

A male lay devotee.

A female lay devotee.

A unit of distance.

Name of a dhāraṇī.

Seat of a buddha or royal throne.

One of the principal disciples of the Buddha, known for his ascetic practice.

The maternal aunt and adoptive mother of the Buddha as well as the first woman to be ordained.

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.

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).

Flowers of the heavenly Mandārava tree, whose blossoms often rain down in salutation of buddhas and bodhisattvas.

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

A close disciple of the Buddha, famous for his mastery of supranormal powers.

The resolution to seek the highest level of enlightenment.

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

See nonregressing level.

A level of no retrogression, the attainment of which assures further progress. Such a state is associated variously with different stages of the path or bodhisattva levels, as well as with pure lands such as Sukhāvatī or, in this case, Tuṣita heaven.

A term for a bodhisattva held back from buddhahood by only a single remaining lifetime, as exemplified by Maitreya.

The editor of this sūtra. No details of this person are known.

First of the six perfections.

Generosity, discipline, patience, diligence, meditative concentration, and insight.

The characteristic marks of the body of a divine being.

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.

First of the five great kings.

The last buddha to come in the present Fortunate Eon, according to The Good Eon (Bhadrakalpikasūtra), Toh 94.

“Jewel wielded by Indra,” the name of a particular gem.

One of the eight great bodhisattvas.

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

The place where Śākyamuni Buddha achieved awakening and where countless other buddhas are said to have achieved awakening. This is understood to be located under the Bodhi tree, in present-day Bodhgaya, India.

The set of seven precious materials or substances includes a range of precious metals and gems, but their exact list varies. The set often consists of gold, silver, beryl, crystal, red pearls, emeralds, and white coral, but may also contain lapis lazuli, ruby, sapphire, chrysoberyl, diamonds, etc. The term is frequently used in the sūtras to exemplify preciousness, wealth, and beauty, and can describe treasures, offering materials, or the features of architectural structures such as stūpas, palaces, thrones, etc. The set is also used to describe the beauty and prosperity of buddha realms and the realms of the gods.

In other contexts, the term saptaratna can also refer to the seven precious possessions of a cakravartin or to a set of seven precious moral qualities.

The monk who translated this sūtra from Chinese. No details of this person are known.

Divine sight, divine hearing, knowledge of the minds of others, remembrance of past lives, the ability to perform miracles, and the knowledge of the destruction of all mental defilements.

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

A Buddhist sacred monument, usually holding the relics of a Buddha or some highly revered Buddhist master.

Praised as the foremost of male lay practitioners.

The Tibetan here, which could be translated “the ornamented absorption,” is tentatively assumed to represent the same absorption as the Chinese, usually used for the śūraṃgama absorption, a meditative state that enables one to overcome obstacles, with widespread mentions in the canonical texts but in Tibetan usually rendered dpa’ bar ’gro ba’i ting nge ’dzin.

Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views.

A series of identifying physical features characteristic of a great being (Skt. mahāpuruṣa), exemplified by a buddha or cakravartin king.

The threefold liberation refers to emptiness (Tib. stong pa nyid), signlessness (Tib. mtshan ma med pa), and wishlessness (Tib. smon pa med pa). Note that 三昧 usually corresponds to the Sanskrit samādhi rather than trivimokṣa.

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

A tuft or protuberance on the head. It may refer to the uṣṇīṣa, a coif of flesh or hair atop a buddha’s head. This Tibetan expression can also translate śikhābandha, a topknot of hair.