The Commentary on the Hevajra Tantra called “The Jewel Garland of Yoga”
Yogaratnamālānāmahevajrapañjikā
“Subtle form”; one of the subtle channels in the body.
“Indestructible”; one of the subtle channels in the body.
Literally the “truth of the highest meaning,” this is the knowledge that can only be directly realized, but not grasped conceptually.
The first of the four seals associated with the four bodies of a buddha, this term is typically used to refer to the physical sexual consort. It represents the first level of practice on the stage of the arisen, where the four joys are merely recognized during the four
The negative states of mind that bind one to saṃsāra. The main three are delusion, anger, and desire.
The five aggregates of individual existence are form (
The Buddhist Hybrid Sanskrit rendering of Adhomukhā, a Buddhist goddess.
One of the five tathāgatas, he is located in the eastern quarter of tantric maṇḍalas and presides over the vajra family.
A posture in which the right foot is extended forward and the left knee is slightly bent.
The eleventh bodhisattva level.
A system of code words and terms with symbolic meaning that are used in the higher tantras.
One of the five tathāgatas, he is located in the western quarter of tantric maṇḍalas and presides over the lotus family.
Another name of Amitābha.
One of the five tathāgatas, he is located in the southern quarter of tantric maṇḍalas and presides over the karma family.
One of the eight nāga kings. He is also the cosmic serpent that Viṣṇu sleeps upon.
Another name of Yama.
The god of the realm of the dead and the guardian of the southern quarter.
Another name of Yama.
In a Yogācāra context, this term refers to the appearance of objects as mere “appearances” in the mind. These appearances are then erroneously perceived in dualistic terms. This term synonymous with
One of the secondary kṣetras.
There are two types of
An offering that consists primarily of water, which is made ritually to the deity as an act of welcome and to bid farewell. The ritual act is based on the similar practice of receiving a guest in the home.
Another name for Amitābha.
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.
The eternal principle of individual self, taught in the Brahmanical Upaniṣads and espoused by the Vedānta tradition. It is a concept rejected by Buddhism.
The ninth bodhisattva level.
Literally meaning “heat,” the term refers to intense, austere practices intended to generate yogic energy.
One of the three main subtle channels associated with the experience of emptiness; it is located in the center of the body. In the Hevajra system, this channel is identified with Nairātmyā.
The worst of all hells, where the suffering is most intense.
An offering to the deity or spirits that consists chiefly of food.
The ritual activity of banishing or exorcising hostile forces. A type of hostile rite (
The nature of phenomena as they truly are, free of conceptual distortion.
A polyvalent term that refers in tantric scriptures to the
“Generating”; one of the subtle channels in the body.
This name can be used for fear personified, or more generally for “terrifying” (
A Buddhist goddess.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, the name of a yoginī in the maṇḍala of Nairātmyā.
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.
One of the main gods of the Brahmanical tradition.
Another name of Śiva, possibly reflecting his being the lord of bhūtas.
Also called
In the general Mahāyāna teachings, the “mind of awakening” (
The levels or stages through which a bodhisattva progresses before becoming fully awakened. There are between ten and thirteen levels, depending on the traditions of explanation.
This appears to be another term for the body of true nature (
A code word for male genitalia.
One of the primary deities of the Brahmanical pantheon in which he is considered a creator god. Brahmā occupies an important place in Buddhism as one of two deities (the other being Śakra) who are said to have first exhorted Śākyamuni to teach the Dharma. He is also considered to be the “Lord of the Sahā world” (our universe).
“Brahmin woman,” one of the five mudrās, representing the activity family in the Hevajra system.
Toh 424. A Yoginī tantra featuring a maṇḍala centered on a heruka-type deity.
Literally “wheel,” cakra is an energy center in the subtle body where subtle channels converge. In tantric Buddhism there are either four or five main cakras. The
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 fifteen yoginīs that inhabit the thirty-two subtle channels. She is roused as a mystic heat or fire during a yoga practice of the same name. She is also one of the five mudrās, representing the tathāgata family in the Hevajra system. Also, the name of a yoginī in the maṇḍala of Nairātmyā.
“Fierce One”; one of the subtle channels in the body.
The god of the moon, or the moon personified.
One of the pīlavas.
A class of tantra that is typically listed second in traditional doxographies. Classified between Kriyā and Yoga tantra, these tantras include features of deity yoga that are not present in the Kriyā Tantras, but that are not as fully evolved as in the Yoga Tantras.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, one of the yoginīs in the maṇḍala of Nairātmyā.
The samādhi of the basic state that is free of causes. The term can also be understood as “unconditioned,” “signless,” “without characteristics,” etc.
“Place of delight.” A type of a sacred site.
A place for the disposal or cremation of corpses, counted among the six types of sacred site.
The deity with whom one has a special karmic or astrological connection.
Secondary conditions that contribute to the arising of a given result.
Citta (“Thought”) or Citteśa (“Lord of Thoughts”) is, in the context of the five lords of the families, another name of Akṣobha.
The tenth bodhisattva level.
Obscurations caused by conceptuality and dualistic thinking.
A group rite where the participants create a live maṇḍala, identifying themselves with the maṇḍala deities. This very secret rite may typically involve sexual yoga, song and dance, and the ingestion of the five ambrosias and the five types of meat.
A technical term in the Yoginī tantras that refers to categories that are concealed or hidden because of their highly esoteric implications. The esoteric category is said to be “concealed” within an exoteric one. The concealed content and its container are regarded as indivisible. In the context of pledges and vows,
Similar in meaning to the “relative truth” (
There are three primary features of conditioned phenomena: enduring (
A specific mode of prescribed tantric conduct that is accepted as a formal commitment (
An assumed conviction or mental resolution that certain categories of ordinary phenomena are, or represent, higher-order, sacred categories.
A symbol or implement derived from two vajras crossed at their hub.
A Buddhist goddess.
A class of powerful beings, often equated or on the level of asuras or devas. In the
The male counterpart of ḍākinī.
This term covers a wide range of meanings—in general a female being, not necessarily benevolent, ranging from a powerful spirit to a retinue deity in a maṇḍala. In the sūtras and Kriyā tantras, they are typically female spirits of a lower order. In the higher tantras they are powerful, realized deities linked to the channels within the subtle body.
A small, hourglass-shaped hand drum played by rotating the wrist, causing the swinging strikers to sound the two opposite-facing drumheads. In some cases, it is made from two human skulls covered in human skin.
The duration of a single breath, from the moment of inhalation until the moment of the next inhalation.
Literally “outflow.” These are negative traits resulting from the past karma.
This term refers to the definitive (
Deity yoga consists in visualizing oneself in the form of the deity, and identifying with that.
The central Buddhist doctrine that teaches how phenomena are empty of self-nature and thus lack independent existence, yet exist provisionally insofar as they are created through the interaction of various causal factors. The chain of dependent origination is commonly is considered to comprise twelve links, or limbs.
One of the three primary afflictions, along with anger and delusion.
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.
One of the kṣetras.
“Wealth Giver,” another name of Kubera/Vaiśrāvaṇa.
It is uncertain which deity this name refers to; possibly to Kubera.
The second of the four seals associated with the four bodies of a buddha. This represents the second level of the practice of the stage of the arisen, where the nature of the four joys is realized from the level of an awakened mind. This seal is associated with speech.
A term describing the totality of phenomena as they truly are, without being distorted by dualistic conceptualization.
The “body of qualities,” one of the three bodies of a buddha, acquired when the ultimate reality is realized and actualized. The other two bodies are sambhogakāya (“enjoyment body”) and nirmāṇakāya (“creation body”).
Literally “source of phenomena.” this refers to the principle of creation represented, in its simplest form, by a (white) triangle pointing down. It is equated with the triangular area of the vagina. It can also have the form of two intersecting triangles and other more elaborate forms.
The fifth bodhisattva level.
One of the two main divisions of Jainism, the other one being the Śvetāmbara. As their names suggest, the Digāmbaras (“dressed in the directions”) go naked and the Śvetambāras (“attired in white”) wear white robes.
The third moment in sexual yoga, corresponding to the moment when pleasure subsides.
The pride associated with confidently identifying oneself with the deity.
“Divine”; one of the subtle channels in the body.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, the name of a yoginī in the maṇḍala of Nairātmyā.
Another name of Ḍombinī. One of the five mudrās, representing the vajra family in the Hevajra system.
One of the two goddesses that go by the name Gaurī. Her name means “door guardian.”s
“Hateful”; one of the subtle channels in the body.
“Vajra Hatred,” one of the six emanations of Nairātmyā that correspond to the six sense faculties and the six mental poisons.
The eight charnel grounds or cemeteries associated with eight geographic locations in India, and, esoterically, with particular locations in the human body.
These are the progressively more subtle states of meditative attainment. Simplified, they could be summed up as follows: (1) one that consists in looking at external forms while perceiving (
One of the four main ritual activities, this involves bringing a target under one’s influence.
The way phenomena are experienced indivisibly on the level of absolute truth.
The seventh bodhisattva level.
The first of the four joys; it corresponds to the period in sexual yoga up to the onset of climax.
The first of the three yogas of the stage of arising. Generally, the
These are typically milk, curd, ghee, honey, and sugar, but they also have their “impure” counterparts. The list of these varies, but typically includes urine, feces, blood, semen, and flesh.
An early sequence of yogas for generating the deity, they are particularly well developed in Yoga tantras. This procedure, as indicated by its name, entails the visualization of five aspects: (1) the row of vowels transforming into the moon; (2) the row of consonants transforming into the sun; (3) the seed syllable in between these transforming into the features of the deity; (4) the emanation of the mantra deities and reabsorption into the seed syllable; and (5) the full manifestation of the deity by means of the transformation of everything into one.
Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. They are the heads of the tathāgata, vajra, jewel, lotus, and karma families, respectively.
See the entry for “five buddhas.”
Also called the “five great elements” (
The five types of attire that distinguish the deities that are associated with charnel grounds. The five, all made of human bone, are a circlet, earrings, necklace, bracelets, and girdle. In some cases they are listed as six, including ashes from a funeral pyre.
Fragrances, flowers, incense, lamps, and food items.
The five types of wisdom, or knowledge, associated with awakening: mirror-like wisdom, the wisdom of equanimity, the wisdom of discrimination, the wisdom of accomplishing activities, and the wisdom of the (perfectly pure) dharmadhātu.
Immeasurable loving kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.
The deities ruled over by Māra are also symbolic of the defects within a person that prevent awakening. These four personifications are (1) the divine māra (
The qualities of teachers that enable them to gather disciples, namely, that they should be generous, their language should be pleasant, they should teach each individual according to that person’s needs, and they should act in conformity with what they teach.
The four seals are the four levels of realization corresponding to the four bodies of a buddha—the activity seal is the creation body, the great seal is the enjoyment body, the quality seal is the body of qualities, and the samaya seal is the body of the true nature. As a system of practice, the four seals rely on the four
The first teaching of the Buddha on suffering, the source of suffering, the cessation of suffering, and the path to the cessation of suffering.
The four types of activity (
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 River Ganges.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, one of the yoginīs in the maṇḍala of Nairātmyā.
Four types of gaze—leftward, rightward, upward, and downward—that are used, respectively, in the activities of enthralling, summoning, killing, and banishing. Their descriptions vary according to source; the four gazes described in the
“Dwelling”; one of the subtle channels in the body.
One of the goddesses who offers the articles of worship.
One of the secondary kṣetras.
Normally a title of respect for a bodhisattva or other realized being, it has a range of esoteric meanings in the
In its esoteric meaning, this term refers to the innate state in which realized beings, such as Hevajra, abide.
One of the epithets of Hevajra. The
Any of the principal five elements: earth, water, fire, air, and space.
This term may refer to the realized state of mind where wisdom and
The second of the three vehicles in the scheme of Foundational Vehicle (
Literally “being suffused with a particular smell,” in its technical meaning the term implies a karmically determined habit or tendency.
A mythical king of the solar dynasty in the Tretā Yuga.
One of the chandohas.
A wrathful counterpart of an awakened deity that is closely associated with charnel grounds. Hevajra and Cakrasaṃvara are examples of herukas.
“Providing the cause”; one of the subtle channels in the body.
A wrathful deity representing buddhahood itself, one of the most prominent in the system of the Yoginī tantras. There are three forms of Hevajra with two, six, and sixteen arms.
One of the secondary kṣetras.
A fire offering, usually repetitive, where each oblation is accompanied by a single recitation of the mantra while being cast into the fire. A wide variety of substances and materials can be offered during a homa.
One of the four primary categories of ritual activities, it includes rites for aggressively overcoming adversarial influences, both human and nonhuman.
“Happy countenance”; one of the subtle channels in the body.
The eighth bodhisattva level.
One of the principal Vedic gods who also appears frequently in Buddhist literature, often under the name Śakra. In Buddhist cosmology he rules over the Heaven of the Thirty-Three.
The ritual process of being introduced to and authorized in the practice of specific deities, maṇḍalas, and yogas. The term literally means “sprinkling” or “anointing,” and is modeled on rites of royal investiture.
The fourth of the four joys. Although referred to as the “fourth,” it is meant to be discerned at the end of the supreme joy and the onset of the joy of cessation. This joy characterizes the innate state.
The “innate” or natural state of mind that is always there but remains unrecognized for as long as duality prevails. This state can be recognized during the innate joy (
The yoga that employs the subtle channels and cakras.
The generative cause, usually karmic, as opposed to the circumstantial cause (
The period between death and rebirth.
“Vajra Envy,” one of the six emanations of Nairātmyā that correspond to the six sense faculties and the six mental poisons.
Another name of Varuṇa.
One of the pīṭhas.
In the Jaina philosophy, jīva is an independently existing individual being.
The third of the four joys; it corresponds to the period in sexual yoga immediately after the climax.
Also called
A code word for female genitalia.
One of the secondary chandohas.
One of the pīṭhas.
“Lover”; one of the subtle channels in the body.
One of the chandohas.
One of the eight nāga kings.
One of the kṣetras.
One of the kṣetras.
One of the pīlavas, better known as Kumārapura.
A staff or spear with skulls or human heads impaled on its shaft. It is typically wielded by deities in their more fearsome aspects. In the Hevajra practice of the
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, the name of a yoginī in the maṇḍala of Nairātmyā.
The ritual act of taking life. It falls under the category of hostile rites (
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.
In a general sense, this term refers to the cognitive process of knowing, with all its associated connotations. In a technical sense, the term refers to direct cognition or knowledge that is free from sensory distortions or dualistic concepts.
A term describing omniscience that emphasizes the capacity to know all aspects of existence, including one’s own and everyone else’s past existences.
One of the secondary chandohas.
One of the pīṭhas.
One of the pīlavas.
A class of tantric scripture that generally features elaborate rites directed toward both mundane goals—such as health, prosperity, and protection—and to the ultimate goal of liberation. The
“Field.” A type of a sacred place.
Another name of Kubera.
A yakṣa who is regarded as the lord of wealth and the guardian of the northern quarter.
One of the secondary kṣetras.
One of the eight nāga kings.
A code word for sexual intercourse.
“Born from a tortoise”; one of the subtle channels in the body.
A female Buddhist deity with the specific power to enthrall. She is typically portrayed shooting the arrows of love from a bow made of flowers. She is also popular in some Śākta cults.
One of the main subtle channels, which carries female energy; it is located on the left side of the body. In the Hevajra system, this channel is identified with Nairātmyā.
One of the chandohas.
A set of secret gestures used by practitioners of tantra to identify and communicate with one another.
This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (
The consort of the tathāgata Akṣobhya.
The state of lucid, nondual, nonconceptual awareness.
The third bodhisattva level.
A variation of the name of the Mahāsāṅghika, one of the four main congregations. They split from the Sthaviravāda during the Second Council.
One of the eight nāga kings.
Hevajra in his form of great bliss.
In tantras, this is usually an epithet of Śiva.
Thirty-two of the hundred and twelve identifying physical characteristics of both buddhas and universal monarchs, in addition to the so-called “eighty minor marks.”
One of the secondary pīṭhas.
The consort of the tathāgata Ratneśa.
The sixth bodhisattva level.
A term describing one whose practice is primarily oriented towards mantra recitation and esoteric ritual.
The demon who assailed Śākyamuni prior to his awakening; any demonic force; the personification of conceptual and emotional obstacles.
“Destroyer of Māra”; one of the subtle channels in the body.
The sun, or the god of the sun.
“Mother”; one of the subtle channels in the body.
The “mothers,” a class of powerful female spirits associated with charnel grounds who are venerated in both the Brahmanical and Buddhist traditions.
“Vajra Jealousy,” one of the six emanations of Nairātmyā that correspond to the six sense faculties and the six mental poisons.
The skillful means employed to guide and liberate beings. Also a technical term for the male partner in sexual yoga.
“Meeting place.” A type of a sacred place.
A type of meditation practice in which one cultivates a calm mind free from discursive thoughts. Often presented as one of a pair of meditation techniques, with the other technique being “insight” (
A concept in the Yogācāra system indicating their position that perceived phenomena do not exist independently of the mind that perceives them.
The eighty characteristics of a buddha or perfect being that complement the thirty-two major marks of perfection.
One of the
“Vajra Delusion,” one of the six emanations of Hevajra that correspond to the six sense faculties and six mental poisons.
The four moments of sexual yoga: varied, ripe, dissolving, and without characteristic. They are correlated with the four joys.
These basic precepts are five in number for the laity: (1) not killing, (2) not stealing, (3) chastity, (4) not lying, and (5) avoiding intoxicants. For monks, there are three or five more; avoidance of such things as perfumes, makeup, ointments, garlands, high beds, and afternoon meals. (Provisional 84000 definition. New definition forthcoming.)
A “seal” in a literal and a metaphoric sense. In the latter usage it can mean a hand gesture that expresses a certain principle or activates a certain power, or to a concept or principle that applies to and defines another referent. The term also can refer to a female partner in a ritual or sexual yoga, in which sense the term is interchangeable with
One of the kṣetras.
A unit of time equal to 1/32 of one day-and-night period. This differs from the definition in the Kālacakra system, where a
The channels in the body, imperceptible to ordinary senses, that
One of the secondary pīṭhas, said to be the same as Pāṭaliputra.
A renowned Indian master who lived c. 150 – c. 250 CE. His writings form the basis for the Madhyamaka tradition.
The central female deity of the Hevajra Tantra, typically depicted in sexual union with Hevajra. Nairātmyā is also one of the fifteen yoginīs that inhabit the thirty-two subtle channels.
A prominent rākṣasa who is the guardian of the southwestern direction.
“Dancing Woman,” she is one the five mudrās, associated with the lotus family in the Hevajra system.
The body that buddhas create that is accessible to ordinary sense perception. It is one of the two “form bodies,” the other being the sambhogakāya.
Literally “extinguishing,” this is a state of liberation in which the afflictions (
A concept of Great Vehicle Buddhism referring to the state of nirvāṇa that can be attained while still in the physical body. The implication is that this type of nirvāṇa is not a fixed (
One of the four ritual activities, featuring rites that nourish life or promote prosperity.
Mental obscurations caused by the afflictions.
The obscurations to awakening, which are of two main types: the obscuration of the afflictions (
One of the pīṭhas.
“Omniscient knowledge” or “knowledge of the omniscient ones” is a type of knowing that is attributed exclusively to the fully realized buddhas.
The person who recites the content of a Buddhist sūtra, tantra, or other scriptural work, thereby recounting the event for later audiences. Typically, they do so with the rejoinder that is being recited just as it was originally heard.
One of the four ritual activities, featuring rites for pacifying malevolent influences and agents.
One of the eight nāga kings.
“Lotus Lord of the Dance,” Avalokiteśvara in the form of a heruka.
The “lotus type” of woman, one of four types of ideal women who can be partners in sexual yoga, the other three being
Another name of Pāṇḍurā.
“White One,” also called Pāṇḍaravāsinī (Clad in White), is the consort of the tathāgata Amitāyus or Amitābha.
A ritual activity falling under the category of hostile rites (
The “System of Perfections” is another name for the Great Vehicle that is used to differentiate the exoteric teaching of the Great Vehicle from the esoteric, tantric teaching preserved in the “System of Mantra” (
A Buddhist goddess who typically takes the form of a piśācī.
A city in ancient India, now Patna, Bihar.
One of the pīṭhas, also called Pullīramalaya.
“Purifier”; one of the subtle channels in the body.
A name of Hevajra.
A type of a sacred place. The name, derived from
A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.
“Vajra Spite,” one of the six emanations of Hevajra that correspond to the to the six sense faculties and the six mental poisons.
A type of a sacred place.
The visualized process of assigning and placing syllables in various body parts.
A set of temporary precepts taken by lay people, either on specific days of the month or in a preparation for ritual or meditative practice. Generally, they consist of abstaining from killing, stealing, sexual misconduct, lying, using intoxicants, eating after noon, wearing adornments, and sleeping on high beds.
A unit of time equal to about three hours. Day and night are each divided into four
The sixth of the “six perfections” (
Another name of Nairātmyā.
A posture in which the left foot is extended forward and the right knee is slightly bent.
“Sloping”; one of the subtle channels in the body.
“Loving”; one of the subtle channels in the body.
One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.
They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.1281– 2.1482.
“Joy,” an epithet of Nairātmyā. Prīti is also one of the two wives of Kāmadeva.
The provisional meaning as opposed to the definitive meaning (
In Buddhism,
Another name for the Sammatīya school. The name
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, the name of a yoginī in the maṇḍala of Nairātmyā.
The “pure” correlate of a feature of dualistic reality. This term is used to associate a characteristic of the awakened experience with conceptual phenomena.
In Sāṅkhya philosophy, a concept denoting consciousness as separate and independent from matter.
One of the twenty-eight lunar mansions (
The fourth bodhisattva level.
“Vajra Desire,” one of the six emanations of Nairātmyā that correspond to the six sense faculties and the six mental poisons.
“Washerwoman,” she is one the five mudrās, representing the activity family in the Hevajra system.
Another name of Nairṛti.
One of the apsarases.
Normally one of the two wives of Kāmadeva, here the name is used as an epithet (meaning “Pleasure”) of Nairātmyā.
A short form of Ratnasambhava, one of the five tathāgatas.
One of the three main subtle channels, located on the right side of the body.
One of the five tathāgatas, he is located in the southern quarter of tantric maṇḍalas and presides over the jewel family.
Another name of Ratnasambhava, one of the five tathāgatas.
One of the eight hot hells.
Literally, “the state of being that.” The nature of things or their actual state, which cannot be conveyed in conceptual, dualistic terms. The term can also be used more generally to refer to a basic principle or fact about a given referent.
The twofold requisites for awakening—the accumulation of merit (
Similar in meaning to “absolute truth” (
The thirteenth bodhisattva level.
The second moment in sexual yoga when pleasure climaxes. This moment is associated with supreme joy.
Originally the god of tempests, he later became regarded as a wrathful form of Śiva.
One of the offering goddesses.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, the name of a yoginī in the maṇḍala of Nairātmyā.
Derived from the Sanskrit verb √sādh, “to accomplish,” the term sādhana most generically refers to any method that brings about the accomplishment of a desired goal. In Buddhist literature, the term is often specifically applied to tantric practices that involve ritual engagement with deities, mantra recitation, the visualized creation and dissolution of deity maṇḍalas, etc. Sādhanas are aimed at both actualizing spiritual attainments (siddhi) and reaching liberation. The Tibetan translation sgrub thabs means “method of accomplishment.”
An alternative name for Indra, lord of the gods, who appears frequently in Buddhist literature. According to Buddhist cosmology, he resides in the Heaven of the Thirty-Three.
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.
A specific system for the stage of arising. It consists of three stages: first yoga (
“Shared”; one of the subtle channels in the body.
Literally “coming together,” in its technical meaning the term refers to the bond that the practitioner has with the deity or the master; it also means the pledge or commitment that they both share. The term
The visualized form of the deity cultivated in meditative practice sessions. The notion of the samaya being presupposes the notion of the wisdom being (
The deity in its true nature, indistinct from the dharmakāya. This term is used in contradistinction to the “samaya being,” which is the visualized form of the deity.
One of the four seals associated with the four bodies of a buddha.
The form of Tārā associated with the activity of enthralling. The consort of the tathāgata Amoghasiddhi.
One of the twelve tantric ācāryas active at Vikramaśīla monastery in Northern India.
The “enjoyment body,” one of the two form bodies (
A unit of time related to breathing.
A variation on the name of the Sāmmitiyās, one of the four main congregations. One of the offshoots of the Vātsīputrīya.
One of the eight nāga kings.
One of the six main philosophical systems of India whose main doctrine is that of
“Remover of All Obstacles” is one of the eight great bodhisattvas, also called Nivaraṇaviṣkambhin.
“Variegated,” one of the subtle channels in the body.
One of the four main congregations. One of the later subdivisions of the Sthaviravāda.
In Jainism,
The expression
The archetypal deity of the vajra family from whom Hevajra emanates. When used as an epithet of Hevajra, it is interchangeable with Vajradhara. In systems of six buddha families, Vajrasattva/Vajradhara presides over the sixth family.
Another name of Vajrasattva.
A short form of Vajrasattva.
One of the chandohas.
A term denoting the distinct Buddhist ordination lineages, and by extension the Vinaya, Abhidhārma, and Sūtra collections central to them. Traditionally there were said to be as many as eighteen separate
A visualized syllable or a letter that serves as the “seed” for generating the form a given deity or any other feature of a tantric maṇḍala.
“Sprinkling”; one of the subtle channels in the body.
A mode of internal awareness or cognition where the dualistic distinction between subject and object, self and other, does not operate. It is sometimes described as the experience of equal taste.
There are eighteen bases, arranged into three groups of six bases—the first group (
The objects of the six senses, including those of the five physical senses (visual forms, sounds, smells, tastes, and tactile sensations), plus the object of the mental faculty, mental phenomena (
An term denoting the “gateway” or “entrance point” for the arrival of mind and mental factors. There are twelve entrances: six external ones, beginning with form, and six internal ones, beginning with the eye. In addition to the sense sources of the five sensory objects and five corresponding sensory faculties, they include the internal sense of perceiving mental phenomena.
The set of seven factors that characteristically manifest on the path of seeing. The seven are mindfulness, investigation of reality, energy, contentment, relaxation of body and mind, samādhi, and equanimity.
“Accomplished”; one of the subtle channels in the body.
In the context of the
One of the secondary pīṭhas.
The way phenomena are experienced indivisibly on the level of absolute truth.
“Cooling”; one of the subtle channels in the body.
The emptiness of the five aggregates, five elements, five sense faculties, and, as the sixteenth, the emptiness of all aspects (
A type of tantric maṇḍala in which only the central deity and their consort are visualized without a circle of surrounding deities. Also the term applied to a deity appearing as such.
A type of hostile rite (
The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”
A stage of meditation in which the meditator generates themself as the deity and performs various actions as such.
A stage in the meditative process that follows after the stage of arising, when the innate is actualized.
The second bodhisattva level.
The opening formula of the sūtras and tantras that typically begins with
A variation of the name of the Sthaviravādins, one of the four main congregations. They split from the Mahāsaṅghika during the Second Council.
The level of consciousness where karmic imprints and traits are stored, becoming seeds of future activity and experience.
The term refers to the twenty-four subsidiary afflictions, which all stem from the primary afflictions.
One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).
The buddhafield of the Tathāgata Amitābha.
“Benevolent”; one of the subtle channels in the body.
A ritual activity related to enthralling (
Generally, a term for the maṇḍala wherein the deities, as the “supported maṇḍala” (
This term refers to the circle of the deities abiding in the “support maṇḍala.” In the visualization process, this term can also refer to the subtle channels in one’s own body personified as deities.
The second of the four joys; it corresponds to the sexual climax.
The third of the three yogas of the stage of arising. The
The second of the three yogas of the stage of arising. The
The god of the sun, or the sun personified.
One of the secondary chandohas.
The “body of true nature,” a mode of embodiment of awakened beings, this is understood to represent the inseparable union of the other three buddha bodies: the nirmāṇakāya, sambhogakāya, and dharmakāya.
“Beautiful”; one of the subtle channels in the body.
One of the eight nāga kings.
A goddess whose name can be translated as “Savior.” She is known for giving protection and is variously presented in Buddhist literature as a great bodhisattva or a fully awakened buddha. An alternate name of Samayatārā in the
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.
In a maṇḍala, this is the temple in the center that houses the deity. In an ordinary sense, the term refers to the top terrace of a palace.
Acts of restraint in terms of body (not to kill, steal, or engage in sexual misconduct), of speech (not to lie, slander, use harsh words, or gossip), and of mind (not to be covetousness, have harmful intent, or hold wrong views).
Toh 141. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
Toh 250. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
Toh 324. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
Toh 95. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
Toh 1095. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
Toh 323. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
Toh 44-31. A text that Kāṇha lists among works associated with the Sautrāntika tradition.
The three are the world of desire (
Literally, “the state of being like this.” The state or condition of things as they really are. It is referred to as “thusness” because no words can adequately describe it.
One of the apsarases.
“Thrice-turning”; one of the subtle channels in the body.
The twelfth bodhisattva level.
Another name of the Brahmanical god Viṣṇu.
“Hot”; one of the subtle channels in the body.
Another name of Amitābha, one of the five tathāgatas.
Another name of Agni, the god of fire.
One of the five tathāgatas. In the Hevajra cycle he is located in the center of tantric maṇḍalas and presides over the buddha family.
Another name of Vairocana, one of the five tathāgatas.
Another name of Kubera. One of the Four Great Kings and a god of wealth, he presides over the northern quarter and rules over the yakṣas.
Literally “diamond” or “lightning,” in its technical meaning the term refers to the indestructible nature of emptiness and nonduality.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, one of the yoginīs in the maṇḍala of Nairātmyā.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, one of the yoginīs in the maṇḍala of Nairātmyā.
The deity who delivers the
The bodhisattva present at the original delivery of the Hevajra Tantra. He is the main interlocutor in the
Another name of Vajrayāna. The equivalent Tibetan term typically translates
“Vajra Chain,” the consort of the six-armed form of Hevajra.
A female Buddhist deity; the consort of some forms of Hevajra.
Generically, the term refers to yoginīs populating Buddhist maṇḍalas such as the Hevajra maṇḍala. “Vajra” marks these yoginīs as distinct from the broader category of yoginīs, who are not specifically associated with the Buddhist tradition or in possession of the qualities of realization. The term is also the proper name of the central female deity in the Cakrasaṃvara system.
“Vajra holder,” often used as an epithet of Hevajra, or a heruka of the vajra family.
“Beautiful”; one of the subtle channels in the body.
“Dwarfish”; one of the subtle channels in the body.
One of the fifteen yoginīs that inhabit the thirty-two subtle channels. Also, another name of Vāriyoginī.
The first moment in sexual yoga that consists in embracing, kissing, etc. This moment is associated with the first joy.
Vārī, one of the yoginīs in the maṇḍala of Nairātmyā.
The god of the oceans and the guardian of the western quarter.
One of the eight nāga kings.
The god of wind.
The textual bases for the Brahmanical tradition, and subsequently Hinduism. There are four Vedas: (1) Ṛgveda, (2) Yajurveda, (3) Sāmaveda, and (4) Atharvaveda.
These are the followers of the Vedānta system, first expounded in the Upaniṣads. One of the six main philosophical systems of India.
The name of an asura king.
One of the goddesses who offers the articles of worship.
Literally “knowledge,” in a ritual context the term refers to women indispensable in the performance of the rite. Also, a mantra with magical power.
A broad term referring to nonhuman beings that cause obstructions. The term is often used as part of the stock phrase “vighnas and vināyakas.”
A class of nonhuman beings that cause obstructions. The term is often used as part of the stock phrase “vighnas and vināyakas.”
One of the pīlavas, and a mountain range in central India.
The term usually refers to a master who imparts Dharma instructions.
One of the primary gods of the Brahmanical tradition, he is associated with the preservation and continuance of the universe.
“Filled.” One of the subtle channels in the body.
“Wealth Bringer,” another name of Kubera.
“Separated”; one of the subtle channels in the body.
Also called
A synonym of Mantranaya, the “mantra system” that later became known as Vajranaya or Vajrayāna.
The name of the third of the four initiations, this involves union with a consort, who is identified by the term
One of the
One of the
One of the
One of the
Nondual wisdom or insight obtained through realization. In its tantric Buddhist usage, the term can refer to the consort of a male deity or a male practitioner identifying with the deity.
This term refers to the dualistic mind that responds to the stimuli of objects, or to the samādhi techniques whereby the mind focuses on objects.
The fourth moment is the moment of recognition of the
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.
Literally meaning “union” or “application,” the term may refer to any practice that brings about mastery of a given goal. In tantric contexts,
A class of tantra scripture that is typically listed as fourth in traditional doxographies. This class of tantra is the first among the “inner” tantras, and utilizes the stage of arising and deity yoga.
See “Yoga tantra”.
The highest class of tantra in many traditional doxographies, this class of tantric scripture includes the tantras also known as Yoginī tantras, such as the
This term applies to (1) various groups of female deities that appear in tantric maṇḍalas such as are found in the
A class of Buddhist tantra focused upon the figure of the yoginī and the meditative manipulation of the subtle energetic anatomy of the physical body. This genre is typified by the
The penultimate class of tantra in many traditional doxographies, this class of tantric scripture includes the tantras also known as Mahāyoga tantras, such as the
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84000. The Play in Full (Lalitavistara, rgya cher rol pa, Toh 95). Translated by the Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025.
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84000. The Single Stanza (Ekagāthā, tshigs su bcad pa gcig pa, Toh 323). Translated by the Pema Yeshé Dé Translation Team. Online publication. 84000: Translating the Words of the Buddha, 2025.
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