Arahant/Arhat: Pali and Sanskrit for “worthy one,” these terms designate an enlightened individual who has overcome the cognitive and spiritual impurities that cause rebirth and has attained Nibbana as the result of following the teachings of the Buddha, as opposed to having done it on their own.

Bodhisatta/Bodhisattva: Literally, “enlightenment being,” these terms refer to the ideal of Buddhist practice in Mahayana Buddhism. This ideal is derived, in part, from the Jataka Tales, where the activities of the Buddha prior to his ultimate enlightenment are described. According to the Mahayana tradition, the Bodhisattva forgoes his own final enlightenment or realization of Nibbana until he has helped all other beings escape samsara. In this respect, the Bodhisattva is considered superior to the Arahant who pursues his own individual enlightenment.

Mahasiddha: Sanskrit term meaning “Great Master” or “Fully Perfected One,” it refers to the ideal of Buddhist practice in the Vajrayana tradition, to one who has mastered the Tantras.

Mahayana: Sanskrit word meaning “the greater way” or “greater vehicle,” followers of this version of Buddhism used this term to distinguish themselves from their earlier predecessors, the Hinayana or “lesser way” or “lesser vehicle,” most notably, the Theravada. It is now generally thought that this form of Buddhism developed within some Buddhist communities between 100 bce and 200 ce. Its teachings, which are located in its own Perfection of Wisdom (Prajnaparamita) literature, represent a major revision and reinterpretation of many fundamental ideas, concepts, and practices of “early” Buddhism. Among its most basic teachings are: emphasis on wisdom or insight (prajna) and compassion (karuna), espousal of the Bodhisattva ideal, and development of the idea of emptiness (sunyata) as a way of expressing the truth that things do not have fixed or inherent natures or essences. […]