by Andy Rotman
six duties (ṣaṭkarma). These duties of a brahman are teaching and reciting [the Vedas], sacrificing for oneself and sacrificing for others, giving and receiving. Cf. Divy 485.8–9.
six [good] qualities (ṣaḍaṅga). According to Pāli sources, the second of ten noble dispositions (ariyavāsa). The Dīgha-nikāya (iii, 269) explains that one who is endowed with these qualities remains equanimous and mindful in six instances: upon seeing a sight, hearing a sound, smelling a smell, tasting a flavor, touching an tactile object, and cognizing a mental object with the mind.
six perfections (ṣaṭpāramitā). These are virtues that are to be practiced and perfected by the bodhisattva. They are the perfection of generosity (dānapāramitā), the perfection of morality (śīlapāramitā), the perfection of tolerance (kṣāntipāramitā), the perfection of strength (vīryapāramitā), the perfection of meditation (dhyānapāramitā), and the perfection of wisdom (prajñāpāramitā).
six spheres of desire (ṣaṭkāmāvacara). The worlds of desire and sense pleasure inhabited by the gods of the first six divine realms. See appendix.
six superhuman faculties (ṣaḍābhijñā). See superhuman faculties.
solitary buddha (pratyekabuddha). One who attains awakening on his own, as would a buddha, but who does not found a community.
special knowledges(vidyā). There are three: the knowledge of remembering past lives (pūrvanivāsānusmṛtijñāna), the knowledge of the passing away and arising [of beings] (cyutyupapādajñāna), and knowledge of the destruction of the corruptions (āsravakṣayajñāna). Following Saṅghabhedavastu ii, 249–50. See also Dīgha-nikāya i, 81–85.
sphere of desire (kāmāvacara). See six spheres of desire.
spiritual faculties. See five spiritual faculties.
stream-enterer (srotāpanna). One who has attained the first of four stages of religious development that culminate in arhatship (e.g., stream-enterer, once-returner, nonreturner, arhat). Such a person will attain awakening within seven rebirths.
stūpa. A mound-like monument that generally contains relics, such as a buddha’s hair and nails.
śūdra.One of the four hereditary classes (varṇa) according to Brahmanical Hinduism (i.e., brahman, kṣatriya, vaiśya, śūdra). The primary duty of this class, which is considered the lowest, involves serving the higher classes.
suffering (duḥkha). The Buddhist diagnosis that existence in saṃsāra is fundamentally unsatisfactory.
sugata. An epithet of a buddha. Often said to mean “one who has attained bliss” or “one who is fully realized.”
sughoṣaka. A kind of musical instrument.
sumanā.Apte (1986), Monier Williams (1990), and Rhys Davids and Stede (PTSD) list it as the “great flowering jasmine,” with Monier Williams specifying Rosa glandulifera, or Chrysanthemum indicum L.
summit stages (mūrdhan). See four stages of penetrating insight.
superhuman faculties (abhijñā). Powers and abilities possessed by arhats. These are clairvoyance (divyacakṣu), clairaudience (divyaśrotra), telepathy (paracittajñāna), remembering past lives (pūrvanivāsānusmṛti), and magical powers (ṛddhi)—for specifics, see magical powers. Sometimes included as a sixth faculty is the knowledge of the destruction of the corruptions (āsravakṣayajñāna).
supreme knowledge (anuttarajñāna). See unsurpassed perfect awakening.
sūtra. A discourse attributed to a buddha. It is also one of the three main divisions of the ancient Buddhist canon (i.e., sūtra, vinaya, abhidharma).
tagara. As McHugh (2012: 73–74) notes, “There is some confusion regarding the actual identity of this material, possibly the root of some fragrant Indian valerian species (Valeriana wallichiiD.C. = Valeriana jatamansiJones) or the root of the Indian rosebay (Tabernaemontana coronariaWilld).”
tamālapatra. Cinnamomum tamala.A tree in the Lauraceae family that, as its name indicates, is prized for its leaves (pātra). The leaves are aromatic and used for both culinary and medicinal purposes. They are sometimes called “Indian bay leaves,” although the common bay leaf, which comes from the bay laurel (Laurus nobilis), is of a different genus, appearance, and aroma.
tathāgata. An epithet of a buddha. This term has a variety of interpretations (e.g., “thus come,” “thus gone,” “thus not gone”) but is used only in reference to a buddha. Often it is used by Śākyamuni Buddha to refer to himself. For a more complete exegesis of the term, see Bodhi 1978: 331–44.
tenfold path of evil actions (daśākuśalakarmapatha). Taking life (prāṇātipāta), taking what is not given (adattādāna), sexual misconduct (kāmamithyācāra), lying speech (mṛṣāvāda), harsh speech (pāruṣyavacana), malicious speech (paiśunyavacana), idle chatter (sambhinnapralāpa), covetousness (abhidhyā), ill will (vyāpāda), and wrong views (mithyādṛṣṭi).
tenfold path of virtuous actions (daśakuśalakarmapatha). To abstain from the tenfold path of evil actions.
ten powers (daśabala). Powers by which a buddha exercises his influence. They are the power from knowing what is possible and impossible (sthānāsthānajñānabalam), the power from knowing the results of actions (karmavipākajñānabalam), the power from knowing various inclinations [of living beings] (nānādhimuktijñānabalam), the power from knowing [the world with its] various elements (nānādhātujñānabalam), the power from knowing the superiority and inferiority of the faculties [of living beings] (indriyavarāvarajñānabalam), the power from knowing courses of conduct that lead to all destinations (sarvatragāmanīpratipattijñānabalam), the power from knowing the defilement, cleansing, and emergence of contemplations, liberations, meditative concentrations, and attainments (sarva dhyānavimokṣasamādhisamāpattisaṅkleśavyavadānavyutthānajñāna balam), the power from remembering past lives (pūrvanivāsānusmṛtijñānabalam), the power from knowing the passing away and rebirth [of living beings] (cyutyutpattijñānabalam), the power of the destruction of the corruptions (āśravakṣayabalam). For a slightly different list, with helpful glosses, see Majjhima-nikāya i, 69–70; trans. in Ñāṇamoli and Bodhi 1995: 166.
terrible realms of existence (apāyagati). See lower realms of existence.
thirty-two marks of a great man (dvātriṃśat mahāpuruṣalakṣaṇa). The primary characteristics of a great man. According to the Lakkaṇa-sutta in the Dīgha-nikāya(iii, 143–45; following trans. in Walshe 1987: 441–42), these are:
[1] He has feet with level tread. This is one of the marks of a great man. [2] On the soles of his feet are wheels with a thousand spokes, complete with felloe and hub. [3] He has projecting heels. [4] He has long fingers and toes. [5] He has soft and tender hands and feet. [6] His hands and feet are net-like. [7] He has high-raised ankles. [8] His legs are like an antelope’s. [9] Standing and without bending, he can touch and rub his knees with either hand. [10] His male organ is enclosed in a sheath. [11] His complexion is bright, the color of gold. [12] His skin is delicate and so smooth that no dust can adhere to his body. [13] His body-hairs are separate, one to each pore. [14] His body-hairs grow upward, each one bluish-black like collyrium, curling in rings to the right. [15] His body is divinely straight. [16] He has the seven convex surfaces. [17] The front part of his body is like a lion’s. [18] There is no hollow between his shoulders. [19] He is proportioned like a banyan-tree: the height of his body is the same as the span of his outstretched arms, and conversely. [20] His bust is evenly rounded. [21] He has a perfect sense of taste. [22] He has jaws like a lion’s. [23] He has forty teeth. [24] His teeth are even. [25] There are no spaces between his teeth. [26] His canine teeth are very bright. [27] His tongue is very long. [28] He has a Brahmā-like voice, like that of the karavīka-bird. [29] His eyes are deep blue. [30] He has eyelashes like a cow’s. [31] The hair between his eyes is white and soft like cotton-down. [32] His head is like a royal turban.
three bonds to existence (trisaṃyojana). These are the false view of individuality (satkāyadṛṣṭi), clinging to precepts and vows (śīlavrataparāmarśa), and doubt (v
icikitsā). In total there are ten of these bonds, which are also known as “fetters.”
three jewels (triratna). The Buddha, the dharma, and the community.
three objects for self-control (tridamathavastu). Presumably these are body, speech, and mind.
three realms (traidhātuka). See three worlds.
three refuges (triśaraṇa). According to the Buddhist formula for ordination, one takes refuge in the Buddha, the dharma, and the community.
three special applications of mindfulness (trīṇyāveṇikāni smṛtyupasthānāni). The establishing of one’s attention in three ways. Being equanimous when others are being attentive (śuśrūṣamāṇeṣu samacittatā), being equanimous when others are being inattentive (aśuśrūṣamāṇeṣu samacittatā), being equanimous when others are being attentive and inattentive (śuśrūṣamāṇāśuśrūṣamāṇeṣu samacittatā).
three worlds (triloka). The three levels of existence in a world-system such as our own. These are the realms of desire (kāma), form (rūpa), and formlessness (ārūpya). The Buddha is said to be the teacher of the three worlds.
tilaka.Likely Symplocos racemosaRoxb, a small tree with yellowish flowers.
timi. A kind of sea creature or monster.
Timiṅgila. The Timiṅgila is probably so named because he “devours” or “swallows” (gila) other “sea creatures” (timi). According to Malalasekera (DPPN), Timiṅgala is “a fish, one thousand leagues long, living in the deep ocean and feeding on seaweed.” He is the veritable leviathan of Buddhist literature. See note 16 as well as the cover image of this book.
Timitimiṅgila. See Timiṅgila.
tolerance stages (kṣānti). See four stages of penetrating insight.
tranquility (śamatha). A type of meditation that aims at the development of perfect and effortless concentration and leads to the attainment of magical powers.
Tripiṭaka. The “three baskets” that comprise the three divisions of the Buddhist canon: the Buddha’s discourses (sūtra), the monastic discipline (vinaya), and the higher teachings (abhidharma).
truth. See four noble truths.
unsurpassed awakening (anuttarā bodhi). See unsurpassed perfect awakening.
unsurpassed perfect awakening (anuttarasamyaksambodhi). The complete awakening of a buddha.
Upananda. See group of six monks.
upoṣadha. Fortnightly periods of observance on the days of the new and full moons. Laypeople are enjoined to observe additional precepts, further restricting sexual and sensual activities. Monastic communities convene to recite the disciplinary code, confess any offenses that may have been committed, and expound the dharma.
uṣṇīṣa. A protuberance on top of a buddha’s head that makes it appear to be turbanned. This is the last of the thirty-two marks of a great man. It may also be taken to mean “turban” more literally, as it is one of the five royal insignia that King Bimbisāra removes before approaching the Buddha (Divy 147.11–14).
vaiśya. One of the four hereditary classes (varṇa) according to Brahmanical Hinduism (i.e., brahman, kṣatriya, vaiśya, śūdra). This class is involved in agriculture, trade, and commerce.
vallabhaka. A kind of sea animal or monster.
vallarī. A musical instrument. According to the Tibetan (Mvy 5019), a kind of three-stringed lute.
varṣikā.A kind of flower likely connected to the “rainy season,” as its name indicates. Edgerton (BHSD) suggests that it’s a kind of jasmine; perhaps Jasminum sambac.
victor (jina). An epithet of a buddha.
view of individuality(satkāyadṛṣṭi). The false belief that an individual really exists. For more, see Collins 1982: 93–94, 132–33.
Viśvakarman. The chief architect, designer, and decorator of the gods who lives in Trāyastriṃśa heaven.
vow of truth (satyavacana). The vow of truth is a formal declaration of fact accompanied by a resolution that the desire of the speaker will be accomplished. As a trope in premodern Indian literature, it occurs in Buddhist, Hindu, and Jain materials.
wheel-turning king(cakravartin). One who uses the seven treasures to conquer the four corners of the earth and rule an entire world-system.
world-system (sahālokadhatu). See billionfold world-system.
yakṣa. Minor deities who possess magical powers and are associated with forests. Often depicted in the Divyāvadāna as helping Buddhist practitioners. Kubera (= Vaiśravaṇa, Dhanada), one of the four great kings, is their lord.
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