Buddhānussati (Buddhanusmrti) — Recollection of the Buddha — fixing the mind with attentiveness and reflecting repeatedly on the glorious virtues and attributes of Buddha
Dhammānussati (Dharmanusmrti) — Recollection of the Dhamma — reflecting with serious attentiveness repeatedly on the virtues and qualities of Buddha's teachings and his doctrine
Saṅghānussati (Sanghanusmrti) — Recollection of the Saṅgha — fixing the mind strongly and repeatedly upon the rare attributes and sanctity of the Sangha
Sīlānussati — Recollection of virtue — reflecting seriously and repeatedly on the purification of one's own morality or sīla
Cāgānussati — Recollection of generosity — reflecting repeatedly on the mind's purity in the noble act of one's own dāna, charitableness and liberality
Devatānussati — Recollection of deities — reflecting with serious and repeated attention on one's own complete possession of the qualities of absolute faith (saddhā), morality (sīla), learning (suta), liberality (cāga) and wisdom (paññā) just as the devas have, to enable one to be reborn in the world of devas
Maraṇānussati — Mindfulness of death — reflecting repeatedly on the inevitability of death
Kāyagatāsati — Mindfulness of the body — reflecting earnestly and repeatedly on the impurity of the body which is composed of the detestable 32 constituents such as hair, body hair, nails, teeth, skin, etc.
Ānāpānasati — Mindfulness of breathing — repeated reflection on the inhaled and exhaled breath
Upasamānussati — Recollection of peace — reflecting repeatedly with serious attentiveness on the supreme spiritual blissful state of Nirvana
Kōan — a story, dialogue, question, or statement in Zen, containing aspects that are inaccessible to rational understanding, yet may be accessible to intuition
Chöd — advanced spiritual practice and discipline arising from confluences of Bonpo, Mahasidda, Nyingmapa traditions and now practiced throughout the schools of Tibetan Buddhism
Nirvana (Nibbāna • Nirvāṇa) — the final goal of the Buddha's teaching; the unconditioned state beyond the round of rebirths, to be attained by the destruction of the defilements; Full Enlightenment or Awakening, the cessation of suffering; saupādisesa-nibbāna-dhātu – Nibbāna with residue remaining
Parinirvana (Parinibbāna • Parinirvāṇa) — final passing away of an enlightened person, final Nibbāna, Nibbāna at death; anupādisesa-nibbāna-dhātu – Nibbāna without residue remaining
Sammāsambuddha (Samyak-saṃbuddha) — one who, by his own efforts, attains Nirvana, having rediscovered the Noble Eightfold Path after it has been lost to humanity, and makes this Path known to others
Paccekabuddha (Pratyekabuddha) — "a lone Buddha", a self-awakened Buddha, but one who lacks the ability to spread the Dhamma to others
Sāvakabuddha (Śrāvakabuddha) — enlightened 'disciple of a Buddha'. Usual being named Arhat
Sotāpanna — Stream-enterer (first stage of enlightenment) — one who has "opened the eye of the Dhamma", and is guaranteed enlightenment after no more than seven successive rebirths, having eradicated the first three fetters
The four factors leading to stream-entry
Association with superior persons
Hearing the true Dhamma
Careful attention
Practice in accordance with the Dhamma
The four factors of a stream-enterer
Possessing confirmed confidence in the Buddha
Possessing confirmed confidence in the Dhamma
Possessing confirmed confidence in the Sangha
Possessing moral virtues dear to the noble ones
Sakadagami — Once-returner (second stage of enlightenment) — will be reborn into the human world once more, before attaining enlightenment, having eradicated the first three fetters and attenuated greed, hatred, and delusion
Anāgāmi — Non-returner (third stage of enlightenment) — does not come back into human existence, or any lower world, after death, but is reborn in the "Pure Abodes", where he will attain Nirvāṇa, having eradicated the first five fetters
Arahant — "Worthy One", (see also: Arhat), a fully enlightened human being who has abandoned all ten fetters, and who upon decease (Parinibbāna) will not be reborn in any world, having wholly abandoned saṃsāra
Mahayana
Bodhisattva — one who has generated bodhicitta, the spontaneous wish to attain Buddhahood
Bodhisattva Bhumis — stages of enlightenment through which a bodhisattva passes
Zen
Satori — a Japanese Buddhist term for "enlightenment", which translates as a flash of sudden awareness, or individual enlightenment
和尚，Heshang — high-ranking or highly virtuous Buddhist monk; respectful designation for Buddhist monks in general
僧侣，SengLv — Monk
住持，ZhuChi — Abbot
禅师，ChanShi — Chan/Zen Master
法师，FaShi — Dharma Master
律师，LvShi — Vinaya Master, teacher who focuses on the discipline and precepts
开山祖师，KaiShanZuShi — founder of a school of Buddhism or the founding abbot of a Zen monastery
比丘，BiQiu — transliteration of Bhikkhu
比丘尼，BiQiuNi — transliteration of Bhikkhuni
沙弥，ShaMi — transliteration of Samanera
沙弥尼，ShaMiNi — transliteration of Samaneri
尼姑，NiGu — Nun
论师，LunShi — Abhidharma Master, one who is well versed in the psychology, thesis and higher teachings of Buddhism
师兄，ShiXiong — dharma brothers, used by laity to address each other, note that all male or female lay disciples are called 'Dharma Brothers'
in Japan
Ajari — a Japanese term that is used in various schools of Buddhism in Japan, specifically Tendai and Shingon, in reference to a "senior monk who teaches students
和尚 Oshō — high-ranking or highly virtuous Buddhist monk; respectful designation for Buddhist monks in general
开山 Kaisan — founder of a school of Buddhism or the founding abbot of a Zen monastery
老师 Roshi — a Japanese honorific title used in Zen Buddhism that literally means "old teacher" or "elder master" and usually denotes the person who gives spiritual guidance to a Zen sangha
先生 Sensei — ordained teacher below the rank of roshi
Zen master — individual who teaches Zen Buddhism to others
Rinpoche — an honorific which literally means "precious one"
Tulku — an enlightened Tibetan Buddhist lama who has, through phowa and siddhi, consciously determined to take birth, often many times, to continue his or her Bodhisattva vow
Gautama Buddha — The Buddha, Siddhattha Gotama (Pali), Siddhārtha Gautama (Sanskrit), Śākyamuni (Sage of the Sakya clan), The Awakened One, The Enlightened One, The Blessed One, Tathāgata (Thus Come One, Thus Gone One)
Buddha's disciples and early Buddhists
Chief Disciples
Sāriputta — Chief disciple, "General of the Dhamma", foremost in wisdom
Mahamoggallāna — Second chief disciple, foremost in psychic powers
Uposatha — the Buddhist observance days, falling on the days of the full moon and new moon, when the monks gather to recite the Pātimokkha and lay people often visit monasteries and temples to undertake the eight precepts
Kathina — festival which comes at the end of Vassa
Bodhisatta — a future Buddha, one destined to attain unsurpassed perfect enlightenment; specifically, it is the term the Buddha uses to refer to himself in the period prior to his enlightenment, both in past lives and in his last life before he attained enlightenment
Borobudur — ninth-century Mahayana Buddhist Monument in Magelang, Indonesia
Brahmā — according to the brahmins, the supreme personal deity, but in the Buddha's teaching, a powerful deity who rules over a high divine state of existence called the brahma world; more generally, the word denotes the class of superior devas inhabiting the form realm
Buddhist Initiation Ritual — a public ordination ceremony wherein a lay student of Zen Buddhism receives certain Buddhist precepts, "a rite in which they publicly avow allegiance to 'The Three Refuges' of Buddhist practice: The Buddha, the Dharma and the Sangha
Kalpa (aeon) — an aeon or cosmic cycle, the period of time it takes for a world system to arise, evolve, dissolve, and persist in a state of disintegration before a new cycle begins
Kanthaka — Prince Siddhartha's favourite white horse
Māra — "The Evil One" or "Tempter"; a malevolent deity who tries to prevent people from practicing the Dhamma and thereby escaping the round of rebirths
Klesa-māra, or Māra as the embodiment of all unskillful emotions
Mrtyu-māra, or Māra as death, in the sense of the ceaseless round of birth and death
Skandha-māra, or Māra as metaphor for the entirety of conditioned existence
Devaputra-māra, or Māra the son of a deva (god), that is, Māra as an objectively existent being rather than as a metaphor
↑Cousins, L. S. (1996); Buswell (2003), Vol. I, p. 82; and, Keown & Prebish (2004), p. 107. See also, Gombrich (1988/2002), p. 32: “…[T]he best we can say is that [the Buddha] was probably Enlightened between 550 and 450, more likely later rather than earlier."
↑ Williams (2000, pp. 6-7) writes: "As a matter of fact Buddhism in mainland India itself had all but ceased to exist by the thirteenth century CE, although by that time it had spread to Tibet, China, Japan, and Southeast Asia." [1] (Originally 1958), "Chronology," p. xxix: "c. 1000–1200: Buddhism disappears as [an] organized religious force in India." See also, Robinson & Johnson (1970/1982), pp. 100–101, 108 Fig. 1; and, Harvey (1990/2007), pp. 139–140.
