Arahant: A “worthy one” or “pure one;” a person whose mind is free of defilement and thus is not destined for further rebirth. A title for the Buddha and the highest level of his noble disciples.

Āsava: Effluent; fermentation. Four qualities—sensuality, views, becoming, and ignorance—that “flow out” of the mind and create the flood (ogha) of the round of death & rebirth.

Bhava: Becoming. A sense of identity within a particular world of experience. The three levels of becoming are on the level of sensuality, form, and formlessness.

Bodhisatta: “A being (striving) for Awakening;” the term used to describe the Buddha before he actually became Buddha, from his first aspiration to Buddhahood until the time of his full Awakening. Sanskrit form: Bodhisattva.

Brahman: In common usage, a brahman is a member of the priestly caste, which claimed to be the highest caste in India, based on birth. In a specifically Buddhist usage, “brahman” can also mean an arahant, conveying the point that excellence is based, not on birth or race, but on the qualities attained in the mind.

Brahmā: An inhabitant of the heavenly realms of form or formlessness.

Deva (devatā): Literally, “shining one.” An inhabitant of the terrestrial or heavenly realms higher than the human.

Dhamma: (1) Event; action; (2) a phenomenon in and of itself; (3) mental quality; (4) doctrine, teaching; (5) nibbāna (although there are passages describing nibbāna as the abandoning of all dhammas). Sanskrit form: Dharma.

Dukkha: Stress; suffering.

Gotama: The Buddha’s clan name.

Jhāna: Mental absorption. A state of strong concentration focused on a single sensation or mental notion. This term is derived from the verb jhāyati, which means to burn with a steady, still flame.

Kamma: Intentional act. Sanskrit form: Karma.

Khandha: Aggregate; physical and mental phenomena as they are directly experienced; the raw material for a sense of self: rūpa—physical form; vedanā—feelings of pleasure, pain, or neither pleasure nor pain; saññā—perception, mental label; saṅkhāra—fabrication, thought construct; and viññāṇa—sensory consciousness, the act of taking note of sense data and ideas as they occur. Sanskrit form: Skandha.

Māra: The personification of temptation and all forces, within and without, that create obstacles to release from saṁsāra.

Nibbāna: Literally, the “unbinding” of the mind from passion, aversion, and delusion, and from the entire round of death and rebirth. As this term also denotes the extinguishing of a fire, it carries connotations of stilling, cooling, and peace. “Total nibbāna” in some contexts denotes the experience of awakening; in others, the final passing away of an arahant. Sanskrit form: Nirvāṇa.

Papañca: Objectification—thinking that derives from the perception, “I am the thinker,” and lead to conflict.

Paṭicca-samuppāda: Dependent co-arising; dependent origination. A map showing the way ignorance and craving interact with the aggregates (khandha) and sense media (āyatana) to bring about stress and suffering. As the interactions are complex, there are several different versions of paṭicca samuppāda given in the suttas. In the most common one, the map starts with ignorance. In another common one, the map starts with the mutual dependence between name (mental activities—nāma) and form (physical data(rūpa) on the one hand, and sensory consciousness on the other.

Pāli: The language of the oldest extant Canon of the Buddha’s teachings.

Pāṭimokkha: Basic code of monastic discipline, composed of 227 rules for monks and 311 for nuns.

Samādhi: Concentration.

Saṁsāra: Transmigration; the process of wandering through repeated states of becoming, with their attendant death and rebirth.

Saṁvega: A sense of dismay over the meaninglessness and futility of life as it is ordinarily lived, combined with a strong sense of urgency in looking for a way out.

Saṅgha: On the conventional (sammati) level, this term denotes the communities of Buddhist monks and nuns. On the ideal (ariya) level, it denotes those followers of the Buddha, lay or ordained, who have attained at least stream-entry.

Saṅkhāra: Fabrication (literally, “putting together”). The forces that fabricate experiences and the experiences that result. Sanskrit form: Saṁskāra.

Sutta: Discourse. Sanskrit form: Sūtra.

Tādin: “Such,” an adjective to describe one who has attained the goal. It indicates that the person’s state is indefinable but not subject to change or influences of any sort.

Tathāgata: Literally, “one who has become authentic (tatha-āgata) or is truly gone (tathā-gata)”: an epithet used in ancient India for a person who has attained the highest religious goal. In Buddhism, it usually denotes the Buddha, although occasionally it also denotes any of his arahant disciples.

Upādāna: The act of clinging to something to take sustenance from it. The activities that, when clung to, constitute suffering are the five khandhas. The clinging itself takes four forms: to sensuality, to habits & practices, to views, and to theories about the self.

Vinaya: The monastic discipline, whose rules and traditions comprise six volumes in printed text.