by Andy Rotman
five bonds to the lower realms of existence(pañcāvarabhāgīya-saṃyojana). Defilements binding one to existence in the desire realm. They are the false view of individuality (satkāyadṛṣṭi), holding on to precepts and vows (śīlavrataparāmarśa), doubt (vicikitsā), sensual desire (kāmacchanda), and ill will (vyāpāda). In total there are ten of these bonds, which are also known as “fetters.”
five good qualities (pañcāṇga) of the Buddha’s voice.It is (1) deep like thunder, (2) soothing and comforting to the ear, (3) pleasant and delightful, (4) lucid and articulate, (5) suitable and consistent. See Rigzin 1997: 293–94.
five powers (pañcabala). Various powers to be developed by the Buddhist practitioner. These are essentially the same as the five spiritual faculties; perhaps thought of as their full development.
five realms of existence (pañcagati). The various categories of living beings. These are gods (deva), humans (manuṣya), animals (tiryagyoni), hungry ghosts (preta), and hell beings (naraka). Often the category of antigods (asura) is added between humans and hungry ghosts. See appendix.
five spiritual faculties (pañcendriya). These are virtues or capacities to be developed by the Buddhist practitioner. They are confidence (śraddhā), strength (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). See also five powers.
five superhuman faculties (pañcābhijñā). See superhuman faculties.
four Āgamas. The fourfold division of the Buddha’s discourses contained in the Sūtra Piṭaka. These collections are the Longer Sayings (Dīrghāgama), the Middle-Length Sayings (Madhyamāgama), the Connected Sayings (Saṃyuktāgama), and the Gradual Sayings (Ekottarikāgama).
four assemblies. These are monks, nuns, and male and female lay devotees.
four bases of success (caturṛddhipāda). The bases that lead one to acquire magical power and spiritual success. These are the desire to act (chanda), strength (vīrya), mind (citta), and investigation (mīmāṃsā). For more, see Gethin 1992: 81–103.
four confidences (caturvaiśāradya). The confidence of being perfectly awakened to all dharmas (sarvadharmābhisambodhivaiśāradya), the confidence in the knowledge that all corruptions have been destroyed (sarvāśravakṣayajñānavaiśāradya), the confidence of having described precisely and correctly the obstructive conditions [to the religious life] (antarāyikadhar- mānanyathātvaniścitavyākaraṇavaiśāradya), and the confidence in the correctness of one’s way of salvation for the realization of all good things (sarvasampadadhigamāya nairyāṇikapratipattathātvavaiśāradya).
four continents (caturdvīpa). The four continents that humans inhabit. These are Jambudvīpa (Black Plum Island, or India) to the south, Pūrvavideha (Eastern Videha) to the east, Aparagodānīya (Western Godanīya) to the west, and Uttarakuru (Northern Kuru) to the north.
four floods[of corruptions] (caturogha). These are desire (kāma), existence (bhava), ignorance (avidyā), and views (dṛṣṭi). One who has crossed these four negative flows of karma is an arhat.
four great kings (catvāro mahārājānaḥ). The guardians of the four directions who live in the divine realm known as Cāturmahārājika (Four Groups of the Great Kings). They are the gods Dhṛtarāṣṭra in the east, Virūḍhaka in the south, Virūpākṣa in the west, and Kubera (= Vaiśravaṇa, Dhanada) in the north. See appendix.
four means of attracting beings[to the religious life] (catvāri saṅgrahavastūni). These are generosity (dāna), kind speech (priyavacana), beneficial conduct (arthacaryā), and exemplary behavior (samānārthatā).
four noble truths (caturāryasatya). The classic formulation of the Buddha’s teaching. It is true that there is suffering (duḥkha), that it has a cause (samudaya), that it can end (nirodha), and that there is a path (mārga) that leads to its cessation.
four stages of penetrating insight (nirvedhabhāgīya). These are the four stages on the path of application (prayogamārga). They are heat (uṣmagata), tolerance (kṣānti), summit (mūrdha), and highest worldly dharma (laukikāgradharma). The first three of these four stages are themselves divided into three stages—weak, medium, and strong—hence there are ten stages in all.
gośīrṣa. A kind of valuable sandalwood. Its name literally means “cow’s head,” but the significance of this name is unclear. Perhaps it may be the sandalwood found on Gośīrṣa Mountain.
great king. See four great kings.
great man (mahāpuruṣa). One who has the thirty-two marks, and as such is destined to become either a wheel-turning king ruling the four quarters of the earth or a buddha.
great snake (mahoraga). One of a class of celestial beings that are said to have a human body with a serpent head.
group of six monks (ṣaḍvargika, ṣaḍvargīya). These monks (i.e., Nanda, Upananda, Punarvasu, Chanda, Aśvaka, and Udāyin) are unruly followers of the Buddha. In the Divyāvadāna, they seem to be close to heretics.
guide (vināyaka). An epithet of a buddha.
heat stages (uṣmagata). See four stages of penetrating insight.
heavenly bird (garuḍa). One of a class of birdlike supernatural beings. They are said to be an enemy of the snakelike nāgas.
highest worldly dharma stage (laukikāgradharma). See four stages of penetrating insight.
impermanence (anitya). The Buddhist doctrine that all conditioned things inevitably undergo change.
interdependent arising (pratītyasamutpāda). The Buddhist doctrine of causal interdependence, which describes the cycle of existence (saṃsāra). By extension, the doctrine that all things are interdependent.
Jambudvīpa. The southern continent, usually identified with India. Although often translated as “Rose Apple Island,” current research (Wujasyk 2004) suggests that a more accurate rendering is “Black Plum Island.” See also four continents.
Jīvaka Kumārabhūta. Jīvaka was abandoned on a heap of trash as an infant and then rescued by Prince Abhaya, who raised him. Later he studied medicine and became a renowned physician.
kalāva.See kulattha.
karma. Often translated as “deed” or “action,” although left untranslated when it refers to the force exerted by the results of such deeds—for example, in determining the quality of one’s rebirth, present experience, or inclinations.
karmic bonds (karmaploti). These are the “connective threads” (ploti) that tie together one’s karmic history.
karṇikāra. A tree from the island of Uttarakuru, where trees are said to bear perpetual fruit and foliage.
karoṭapāṇi. A class of yakṣas who act as guards for the gods, especially the gods of Trāyastriṃśa.
kārṣāpaṇa. A kind of coin in ancient India, usually of copper or silver, although gold ones also circulated.
kāśa. A kind of grass used in ritual offerings.
Kauśika. An epithet of Śakra, for he is “connected with the Kuśikas.”
kinnara. A class of beings, often said to be half human and half animal, as indicated by their name—literally, “What (kiṃ) sort of man (nara)?” In the Divyāvadāna, we most often come across the beautiful and bewitching kinnara women (kinnarī), whose name might aptly be translated as “What a woman!”
kroñca maidens (kroñcakumārikā). These maidens are probably so called because they “scream” or “screech” (kroñca), just as “elephants trumpet” (hastinaḥ kroñcanti | Divy 251.2). Perhaps they are a kind of siren.
kṣatriya. One of the four hereditary classes (varṇa) according to Brahmanical Hinduism (i.e., brahman, kṣatriya, vaiśya, śūdra). The duties of this class include maintaining order and inflicting punishment.
kulattha. Delichos biflous. A kind of black or gray-seeded lentil known in Hindi as kulathī. It is sometimes referred to as “horse gram.”
kumbhāṇḍa. One of a class of evil spirits who, as their name would indicate, had “testicles” (aṇḍa) as big as “pots” (kumbha). Virūḍhaka, one of the four great kings, is their lord.
kuśa. A kind of grass used in ritua
l offerings.
lion throne (siṃhāsana). A seat of honor, often for a buddha, for he is likened to a lion.
lord (bhagavān). See blessed one.
lower realms of existence (apāyagati). The realms of hell beings, animals, and hungry ghosts.
magical power (ṛddhi). A set of special powers acquired through spiritual practice; also one of the superhuman faculties. There are often said to be eight: (1) being one he becomes many, being many he becomes one; (2) becoming invisible; (3) passing through solid objects; (4) traveling through the earth; (5) walking on water; (6) flying through the air; (7) touching and stroking the sun and moon with one’s hand; (8) ascending to the world of the god Brahmā.
Mahākātyāyana. One of the Buddha’s main disciples and a master of doctrinal exposition.
Mahāmaudgalyāyana. The “great” (mahā) Maudgalyāyana. See Maudgalyāyana.
Maitreya. A bodhisattva who lives in Tuṣita heaven, awaiting his final rebirth in the human realm when he will become a buddha.
makara.A kind of hybrid sea creature, with a terrestrial form in the front (e.g., elephant, crocodile, deer) and an aquatic form in the back (e.g., fish, seal).
maṇḍīlaka. Om Prakash (1961: 288) explains that maṇḍīlaka is a variant of maṇḍaka, which designates “a loaf of bread prepared with powdered wheat or rice flour mixed with salt, milk and clarified butter.” Cf. Silk 2008a: 149n100.
mantra. A ritual formula that can function as a spell or charm.
Māra. An evil figure personifying death and temptation who assails Buddhist practitioners and tries to lead them astray. He is sometimes said to be king of the Paranirmitavaśavartin gods.
master (nātha). An epithet of a buddha.
mātṛkā. A list of significant points of doctrine.
Maudgalyāyana. One of the Buddha’s chief disciples, regarded as foremost in the attainment of psychic powers.
Middle Country (madhyadeśa). One of five traditional divisions of India. These are Middle Country (Madhyadeśa), North Country (Uttarāpatha), Eastern India (Pūrvadeśa), South Country (Dakṣiṇāpatha), and Western India (Aparānta).
minor offense (duṣkṛta). A minor monastic transgression.
most-treasured. See seven treasures.
Mount Meru. A sacred mountain, 80,000 leagues high, located in Jambudvīpa and considered to be the center of the world. On its terraces reside the gods of Cāturmahārājika and on its summit the gods of Trāyastriṃśa. See appendix.
Mount Sumeru. See Mount Meru.
mṛdugandhika.An unidentified species of plant that is, as its name indicates, “delicately fragrant.”
nāga. A serpent, capable of taking on human form, who lives in the water and possesses miraculous powers. Although often dangerous to humans, these beings can be instructed in the dharma. Virūpākṣa, one of the four great kings, is their lord.
nāgakeśara. Mesua ferrea L. A tree with large Cistus-like flowers that are white and fragrant. Sometimes known as the Indian rose chestnut.
Nanda. See group of six monks.
Nandana Grove(nandanavana). Quite literally “a grove of delight” in Trāyastriṃśa heaven, which is located atop Mount Meru and ruled by Śakra.
nine bonds to existence(navasaṃyojana). These are attachment (anunaya), aversion (pratigha), conceit (māna), ignorance (avidyā), views (dṛṣṭi), clinging (parāmarśa), doubt (vicikitsā), envy (īrṣyā), and stinginess (mātsarya). The term saṃyojanais usually translated as “fetter,” but these nine do not correspond to the standard list of fetters (e.g, ten fetters, five lower fetters, three fetters).
nine successive states of quiescence meditation (navānupūrvavihāra). The four meditations or contemplations (dhyāna) of form, the four formless spheres—i.e., the sphere of infinite space (ākāśānantyāyatana), the sphere of infinite consciousness (vijñānānantyāyatana), the sphere of nothingness (akiñcanyāyatana), the sphere of neither consciousness nor unconsciousness (naivasaṃjñānāsaṃjñāyatana)—and, lastly, the cessation of conceptualization and sensation (saṃjñāvedayitanirodha).
Nirgrantha. A monk who engages in practices of austerity in the hope of becoming, as the name indicates, “free from hindrances.” In the Divyāvadāna, these monks are heretics who oppose the Buddha and his dharma. Mahāvīra, one of the founders of Jainism, originally belonged to this school.
noble eightfold path (āryāṣṭāṅgamārga). The proper path of conduct, which has eight aspects: right view (samyagdṛṣṭi), right intention (samyaksaṅkalpa), right speech (samyagvāc), right action (samyakkarmānta), right livelihood (samyagājīva), right effort (samyagvyāyāma), right mindfulness (samyaksmṛti), and right concentration (samyaksamādhi).
nonreturner (anāgāmin). One who has attained the third of four stages of religious development that culminate in arhatship (e.g., stream-enterer, once-returner, nonreturner, arhat). Such a person will have no additional rebirths as a human; he will attain awakening after being reborn in one of the higher heavens.
North Country (uttarāpatha). One of five traditional divisions of India. These are Middle Country (Madhyadeśa), North Country (Uttarāpatha), Eastern India (Pūrvadeśa), South Country (Dakṣiṇāpatha), and Western India (Aparānta).
no-self (anātman). The doctrine that individuals have no permanent or abiding self.
once-returner (sakṛtāgāmin). One who has attained the second of four stages of religious development that culminate in arhatship (e.g., stream-enterer, once-returner, nonreturner, arhat). Such a person will attain awakening in his next rebirth.
paṇava. A kind of drum.
pāṭalā. Stereospermum suaveolens DC. A tree that blooms with sweetly fragrant flowers at the beginning of the dry season.
path of application (prayogamārga). The second of the five paths of the religious practitioner—i.e., (1) the path of accumulation (sambhāramārga), (2) the path of application (prayogamārga), (3) the path of seeing (darśanamārga), (4) the path of cultivation (bhāvanāmārga), and (5) the path of no more learning (aśaikṣamārga).
path of cultivation (bhāvanāmārga). The fourth of the five paths of the religious practitioner. See also path of application.
path of seeing (darśanamārga). The third of the five paths of the religious practitioner. See also path of application.
perfectly awakened (samyaksambuddha). An epithet of a buddha. He is perfectly awakened, and hence his awakening is superior to the awakening of a disciple or solitary buddha.
perfections. See six perfections.
perfumed chamber (gandhakuṭi). A special structure in a monastery for a buddha. For more, see Strong 1977.
piśāca. A kind of demon. According to Monier-Williams (1990), “possibly so called either from their fondness for flesh (piśa for piśita) or from their yellowish appearance.”
powerful fighter(sahasrayodhin). Quite literally, “one who can battle a thousand men.” Here it designates an elite and extremely capable guard employed by the king. As Edgerton (BHSD) notes, it “seems to be a rather technical term.”
powers. See five powers.
precepts (śikṣāpada). Quite literally the “rules of training” for monks, nuns, novices of both genders, and so on. Generally this refers to the five precepts observed by lay Buddhists: not to take life, not to steal, not to be engaged in sexual misconduct, not to lie, and not to take intoxicants.
punnāga. Calophyllum inophyllum L. An evergreen tree with white fragrant flowers, also known as the Alexandrian laurel.
quiescence (śamatha). See tranquility.
quinquennial festival (pañcavarṣika). A five-year-long gift-giving extravaganza. For more, see Strong 1983: 92–96, 265–68.
realms of existence. See five realms of existence.
refuges (śaraṇagamana). See three refuges.
resolute one (dhīra). An epithet of a buddha.
root of virtue (kuśalamūla). A “virtuous deed” (kuśala), or the merit accrued from such a deed, that functions
as a “root” or “foundation” (mūla) for a request or aspiration.
Śakra. The chief of Trāyastriṃśa heaven, who is said to be the lord of the gods (devendra).
Śākyamuni. An epithet meaning “sage of the Śākya clan,” used to designate Siddhārtha Gautama, the most recent buddha in our eon. See auspicious age.
śāla. Shorea robusta Gaertn.f. (= Vatica robusta). The sal tree, although that name is not well known in English. It has large leathery leaves and yellow flowers.
saṃsāra. The repeating cycle of life, death, and rebirth, which is characterized by suffering. In short, existence as we know it.
Śāriputra. One of the Buddha’s chief disciples, regarded as foremost in comprehending the dharma.
saugandhika. A divine tree that produces, as the name indicates, a “sweet-smelling” and wondrous flower. For more, see McHugh 2012: 94–96.
sense bases (āyatana). There are twelve: the six senses (i.e., eye, ear, nose, tongue, body, mind) and their corresponding objects (i.e., the visible, sound, odor, taste, tactile objects, mental objects).
serious offense (pāpāntikā, pātayantika). A monastic transgression. The Divyāvadāna (544.1) explains that such a deed is called pāpāntika because “it burns, scorches, and torments” (dahati pacati yātayati). Such a deed is also known as pātayantika, or “downfall,” because it “causes one to fall [to an evil existence, if not repented and expiated].”
seven factors of awakening (saptabodhyaṅga). The factors that lead one to awakening. These are the awakening factors of mindfulness (smṛti), dharma analysis (dharmapravicaya), strength (vīrya), joy (prīti), serenity (praśrabdhi), concentration (samādhi), and equanimity (upekṣā).
seven treasures (saptaratnāni). The special possessions of a wheel-turning king. They are the most-treasured wheel (cakraratna), the most-treasured elephant (hastiratna), the most-treasured horse (aśvaratna), the most-treasured jewel (maṇiratna), the most-treasured woman (strīratna), the most-treasured householder (gṛhapatiratna), and the most-treasured counselor (pariṇāyakaratna).
single guardian [which is mindfulness] (ekārakṣa). According to Pāli sources, the third of ten noble dispositions (ariyavāsa). The Dīgha-nikāya (iii, 269) explains that the single guardian is, in fact, mindfulness.
