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Buddhism
Enlightenment Dictionary on Inherent enlightenment Inherent enlightenment (Jpn.: hongaku) Also, original enlightenment; or, depending on context, originally enlightened or eternally enlightened. Enlightenment, or Buddhahood, that is originally inherent in human life. Often used as an equivalent of the Buddha nature. The concept of inherent or original enlightenment is contrasted with acquired enlightenment (shikaku), the view that enlightenment occurs as a result of carrying out Buddhist practice, dispelling illusions, and developing wisdom. In the Tendai school of Japan, the doctrine of inherent or original enlightenment was taken to the extreme with the argument that ordinary people were already Buddhas even before engaging in Buddhist practice, and that the world as it is equals the world of enlightenment. Critics asserted that this view led to complacency in Buddhist practice. (See also: Inherent enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)
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Buddhism
Enlightenment Dictionary on Seven aids to enlightenment Seven aids to enlightenment (Jpn.: shichi-kakushi or shichi-bodaibun) Seven practices conducive to enlightenment. They are memory, discrimination, exertion, joy, lightness and ease, meditation, and impartiality (also referred to as indifference). Memory here means to recollect one's own past deeds and states, and keep them in mind. Discrimination means to discern the true from the false. Exertion means to be ever diligent in the practice of true teachings, and joy to delight in the practice of true teachings. Lightness and ease means that one's body and mind are at peace and free from burden. Meditation means to keep the mind concentrated and unperturbed, and impartiality to abandon feelings of attachment and keep the mind detached and calm. The "seven aids to enlightenment" constitutes the sixth of the seven categories within the thirty-seven aids to the way, or the thirty-seven practices leading to enlightenment. The Sanskrit for "aid to enlightenment" is bodhyanga. (See also: Seven aids to enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)
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Buddhism
Enlightenment Dictionary on Aspiration for enlightenment Aspiration for enlightenment (Skt.: bodhi-chitta; Jpn.: bodaishin; Pali.: bodhi-chitta) Also, desire for bodhi or aspiration for the way. "Aspiration for enlightenment" is the mind or spirit to seek bodhi, or enlightenment, or to pursue the Buddha wisdom. Bodhi of the Sanskrit word bodhi-chitta means enlightenment, and chitta means thought, intention, aim, wish, longing, or mind. Bodhi-chitta is also called anuttara-samyak-sambodhi-chitta, which means the aspiration for supreme perfect enlightenment. In Mahayana Buddhism, to arouse aspiration for enlightenment is regarded as the basis and starting point of Buddhist practice. Bodhisattvas arouse the aspiration for enlightenment and pronounce the four universal vows: to save all living beings, to eradicate all earthly desires, to master all the Buddhist teachings, and to attain the supreme enlightenment. (See also: Aspiration for enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)
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Buddhism
Enlightenment Dictionary on Earthly desires are enlightenment Earthly desires are enlightenment (Jpn.: bonno-soku-bodai) A Mahayana principle based on the view that earthly desires cannot exist independently on their own; therefore one can attain enlightenment without eliminating earthly desires. This contrasts with the Hinayana view that extinguishing earthly desires is a prerequisite for enlightenment. According to the Hinayana teachings, earthly desires and enlightenment are two independent and opposing factors, and the two cannot coexist; while the Mahayana teachings reveal that earthly desires are one with and inseparable from enlightenment. This is because all things, even earthly desires and enlightenment, are manifestations of the unchanging reality or truth-and thus are non-dual at their source. The Universal Worthy Sutra, an epilogue to the Lotus Sutra, states, "Without either cutting off earthly desires or separating themselves from the five desires, they can purify all their senses and wipe away all their offenses." T'ien-t'ai (538-597) says in Great Concentration and Insight, "The ignorance and dust of desires are enlightenment, and the sufferings of birth and death are nirvana." In The Record of the Orally Transmitted Teachings, Nichiren (1222-1282) states: "The idea of gradually overcoming delusions is not the ultimate meaning of the 'Life Span' chapter of the Lotus Sutra. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas," and, "Today, when Nichiren and his followers recite the words Nam-myoho-renge-kyo, they are burning the firewood of earthly desires, summoning up the wisdom-fire of enlightenment." (See also: Earthly desires are enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)
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Buddhism
Enlightenment Dictionary on Enlightenment of plants Enlightenment of plants (Jpn.: somoku-jobutsu) Also, enlightenment of insentient beings. The enlightenment of grass, trees, rocks, the land itself, or anything else that has neither emotion nor consciousness. The doctrine that insentient beings can attain Buddhahood derives from T'ien-t'ai's doctrine of three thousand realms in a single moment of life. One of the component principles of this doctrine is the realm of the environment, or the insentient objective world. The doctrine teaches the mutually inclusive relationship of living beings and their environments, or that of sentient and insentient beings, thereby revealing that both manifest the same state of life. Therefore, when living beings manifest the state of Buddhahood, their environment simultaneously manifests the state of Buddhahood as well. In The Diamond Scalpel, Miao-lo (711-782) refuted the arguments of Ch'eng-kuan, the fourth patriarch of the Chinese Flower Garland (Hua-yen) school, who asserted that insentient beings do not possess the Buddha nature. Miao-lo wrote, "A plant, a tree, a pebble, a speck of dust-each has the Buddha nature, and each is endowed with cause and effect and with the function to manifest and the wisdom to realize its Buddha nature." (See also: Enlightenment of plants, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)
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Buddhism
Enlightenment Dictionary on Prophecy of Enlightenment for Five Hundred Disciples chapter Prophecy of Enlightenment for Five Hundred Disciples chapter (Jpn.: Gohyaku-deshi-juki-hon) Abbreviated as the "Five Hundred Disciples" chapter. The eighth chapter of the Lotus Sutra. At the beginning of the chapter, Purna rejoices at having understood the teaching of the one vehicle by hearing Shakyamuni tell, in the "Parable of the Phantom City" (seventh) chapter, of their relationship in the remote past when Shakyamuni was the sixteenth son of the Buddha Great Universal Wisdom Excellence. In this (eighth) chapter, Shakyamuni predicts that Purna will attain enlightenment in a future existence as a Buddha named Law Bright. Subsequently he prophesies that the twelve hundred arhat disciples in the assembly, including Kaundinya, will also attain Buddhahood. He first bestows this prophecy on five hundred arhats, and then on the remaining seven hundred. All twelve hundred, he says, will become Buddhas with the name Universal Brightness. To show their understanding of the one vehicle teaching, these five hundred arhats then relate the parable of the jewel in the robe. (See also: Prophecy of Enlightenment for Five Hundred Disciples chapter, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)
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