Different Levels of Enlightenment
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- Опубліковано 21 лип 2024
- #enlightenment #nirvana
#buddhism
In this video Jiawen discusses different levels of enlightenment:
4 stages in Theravada Buddhism
(stream-enterer, once-returner, non-returner & arahant) and
52 stages of the Bodhisattva Path in Mahayana Buddhism:
1) 10 stages of faith 十信
2) 10 stages of dwelling 十住
3) 10 stages of practices 十行
4) 10 stages of transference 十回向
5) 10 stages of grounds 十地
6) Equal Awakening 等觉
7) Final Buddhahood 妙觉佛果
(*there maybe different translations to the names)
🔸Official Website (for Daily Nianfo & Free Dharma Resources):
www.pure-land-buddhism.com
🙏Namo Amitabha Buddha 🙏
🙏Namo Amituofo🙏
Namo Amituofo🙏🙏🙏
Namo Amituofo 💗
Namah Ratnatrayaya
🙏🙏🙏Namo Amitoufo🙏🙏🙏
I vow to be born in the land of the ultimate bliss.🙏🙏🙏😌😌😌❤️❤️❤️❤️❤️💐🌼🌸🌺🌹🌷😊
Thank you .
Om Ami Deva Hrih ☸️🙏🏻
Namo Amitabhaya Buddhaya ☸️🙏🏻
Good Talk Dharma Sister Namu Amida Butsu
🙏
Namo Amituofo 🙏
Namo Amitabha Buddha 🙏🙏🙏
🙏 Thank You So Much Good Sister Jiawen for the Enlightening tutorial! Stay Safe & Stay Grateful! NÅMÖ ÅMÏTÅBHÅ BÜDDHÅ 🌷🌿🌍💖
I've had stream entry and psychic abilities activated it seems like the common theme is to just let go the more you let go the more you ascend
Gary Weber, a senior VP, was enlightened after 20 years of practice. His mind became silent suddenly. He does everything spontaneously. He tested this by getting into a business he knows nothing about and became equally successful at it without ever think about plan but always spontaneous action.
He never mentioned about divine eyes/ears. I would say that divine eyes/ears are at best an Arhat’s ability, and not every Arhat has it while living.
Bernadette Roberts had profound sudden enlightenment which she has wrote many books about it. She never mentioned divine eyes/ears.
Please let me know where it says that Buddha said stream enterer has divine eyes/ears.
Can we make some kind of crowdfunding for her to better microphone?
I have not read in any sutra that states that Stream enterer has divine eyes and ears. I have not heard that anyone who has had advanced stage of enlightenment has divine ears/eyes. I know an Arhat can see pixels within shape of form. I know that Buddha talked about supernatural ability for stages of Bodhisattva. Please cite the sutra, if you come across again, that early stages of enlightenment have this supernatural ability.
Thank you for the informative video. so here are my questions.
If one is on the path of Arahatship i.e. being a Sakadagami, can they change their course and take Bodhisattva path?
Is the type of Nirvana gained by a Samyaksambuddha, Pratyekabuddha, and Arahats different, if so, what are the differencs?
Do only Samyaksambuddhas have Pure Lands or both Pratekyabuddha and Arahats can also create one?
Namo Amitabha 🙏
Also, I wish you could elaborate nore about the 52 stages of enlightenment in Bodhisattva path in another video 🙏🙏
To answer your questions:
1) yes people can change course from the path of Arhat to the path of Bodhisattva, all one needs to do is to generate the great Bodhicitta and also the mind for perfect Buddhahood and also for helping all sentient beings to liberate out of suffering. To practice the six paramitas on the Bodhisattva Path and also can come to our weekly Dharma talks which we are currently talking about the Practices & Vows of Bodhisattva Samantabhadra, 10 great practises & Vows practised by Bodhisattva to realise final Buddhahood.
2) From my understanding Samyaksambuddha means someone who has achieved the perfect Buddhahood like Shakyamuni Buddha. And Pratyekabuddhas mean someone who realises enlightenment without the assistance of a teacher. So Samyaksambuddha obviously obtains the final Buddhahood (in Mahayana Buddhism), Pratyekabuddhas are higher than arhats (about 8/9 stages of faith), arhats is just equivalent to 7 stages of faith.
3) So enlightened beings like arhats also have Pure Lands as it's created from their perfect enlightened mind (there are arhats living in this world and have their Pure Lands in this world), but nothing can be compared to a Buddha's Pure Land. A kindergarten Pure Land and a PhD Pure Land are not comprable.
4) Maybe I will but it's quite a lot of information. U can also Google it lots of information online 🙂🙏
Amituofo 🙏
@@PureLandBuddhism thank you so much for this explanation. Actually my background is Theravada and I still have really little knowledges on Mahayana Buddhism. I'm so fortunate to find a good resource like your channel. Please keep doing your work for the benefits of many sentient beings. Amituofo 🙏💙
When you say 7th, 8th or 9th faith -- are you referring to the 10 bodhisattva grounds? Or which one out of the 52?
@@patriciasanjoto3299 My understanding.....No....
It is the 7th/8th/9th of
the 52 stages.
52nd stage is the complete, perfect enlightenment......Full Buddhahood.❤
ceased attachment to all things including enlightenment itself is a very hard practice. “self power”
seeking rebirth in pureland of ultimate bliss by chanting Amitabha is an ATTACHMENT itself but relying on non self power ?
Yes relying on the power of Amitabha Buddha. One does not need to obtain enlightenment for seeking rebirth. And of course we will have attachment so we Nianfo and also attach to Amitabha Buddha and Amitabha Buddha will help us attain rebirth in the Pure Land (this I will talk about in my upcoming video). Amituofo 🙏
And the live in the other planets? Buddism does talk about that? There planets with much more councsiousnes than the third dimension of planet earth that now is ascending
Weird Questions:
What if a person who has being born in The Pureland wishes to come back to the Earth, will that person be able to come back?
If not, then will the people born in The Pureland have to stay there Forever?
Once reborn in the Pure Land one can freely travel to all worlds in the ten directions (including back to this world) at ease and at will. Also in Amitabha Buddha's vows and the sutras talk about this in details. Amituofo 🙏
*What does awakening mean?*
Awakened means to have attained wisdom.
Modern education is similar to building a pyramid.
We read extensively and then narrow the scope of learning to specialise in one subject.
This is a way of progressing from extensive to intensive learning.
But no matter how tall the pyramid or how large its base, the pyramid has its zenith.
This is the way one accumulates knowledge and become intelligence.
Unfortunately intelligence has limitation and it will eventually become obsolete.
Buddhism is different.
Here we are expected to awaken to perfect, complete wisdom first and then in the future we will become knowledgeable in all other departments of the university.
It's the upside down of the pyramid.
It start from the zenith and slowly to boundless knowing of the unknown.
It is like a tree with roots, trunk, branches, leaves and finally fruits.
It is an infinite process, starting from one point, the roots, and then developing into Great Perfection of the Self-nature.
The result is that we understand everything. Means we can resolve any issues.
Worldly knowledge has its limitations after which there is no more to learn.
Buddhism, however is boundless.
This is the wisdom of Buddhism is beyond comprehension of average people.
Buddhism may seem ordinary at the beginning, but the achievements we make later are inconceivable.
On the contrary, worldly studies initially appear extensive and comprehensive but in the end they provide no lasting accomplishment.
*Only wisdom can resolve issues not intelligence.*
To attain awakening (wisdom) we should start from purifying one's mind.
The simplest and most effective way is chanting Amituofo.
This method does not require any special requirement, anyone can practice.
This is called the inconceivable method.
But i think animal realm sometimrs is much high and loving and pure than us.
Hello Jiawen, Where are you located? I have studied Buddhism and I don't find it very satisfactory to the most basic human questions. I find that as humans we all have a free will to chose right and wrong. We have all chosen to do wrong, yet you talk about going to the Pure Land. No human makes it to the Pure Land (as you call it), because if you entered such a place, it would no longer be pure. I never understand from your teaching "Just How Good Do You Have To Be to enter the Pure Land?" the concept seems very nebulous to me. I only find hope in the teachings of Jesus from the Bible. The Bible is a "historical book" that looks at the human condition as it really is. We have a real Jesus, that gets hung on a Roman cross to pay the price for the sins of the world. We have the Old Testament scriptures that prophecy of a Jewish Messiah coming to redeem humanity. Jesus fulfills more than 300 of those prophecies, take Isaiah 53 and Isaiah 9:6 for example. Thank You!
Reply
Read the Sutras, this is explained. There are thousands of texts from Buddha and his disciples that can be traced to direct lineages. It's not in opposition of Jesus at all. Actually, gnostic Christians were scholars who came to all of the same realizations and there are about 20 books that were deleted from the Bible that you can find online. Jesus explained cosmology, the collective unconscious, the realms of samsara, etc. It's mostly in symbology.
Is iad na chéad seacht gcáilíocht eile na seacht stát maith (Sadhadhamma) a mhúscail an Búda thaitneamhach i gcomparáid leis na cosaintí éagsúla do shaoránaigh bhaile teorann ríoga: [150]
Creideamh (Saddha) sa Bhúda atá dúisithe go maith cosúil le colún atá leabaithe go domhain.
Tá na trí ghníomh seo mar bhonn le gníomh fiúntach (Punna). [143] Tríd na gníomhartha seo is féidir le duine a bheith cinnte go bhfuil athbheochan ann sna plánaí níos airde. Mar thoradh ar fhorbairt na hintinne is é an íonacht shealadach a bhaintear amach trí stáit Jhana. Ach is féidir go mbeidh léargas (vipassana) agus fíor -shaoradh mar thoradh air freisin.
Tugann an Anagatavamsa [144] níos mó sonraí. D'fhonn Búda Metteyya a mhúscailt, ba chóir do dhaoine iarracht a dhéanamh (Viriya) agus a bheith daingean (Dalha), le hintinn agitated (Ubbigga-Manasa). Is féidir linn a rá go gciallaíonn “aigne agitated” go bhfuil an t -aigne nó an phráinn (samvega) a thagann as an ngá práinneach le hoibriú le haghaidh saoirse. Beidh gach duine a dhéanann gníomhais mhaithe agus atá ar an airdeall - cibé an bhfuil siad Bhikkhus, Bhikkhunis, laymen, nó laywomen - in ann teacht ar an gcéad cheann eile de mhúscail Búda. Feicfidh gach duine a íocann an -onóir leis an mBúda an tionól a bhí ag dul i léig go mór le Búda Metteyya a mhúscailt. Ba chóir an Saol Naofa (Brahma-Cariya) a chleachtadh. Ba chóir bronntanais (Dana) a thabhairt. Ba chóir na laethanta breathnóireachta (Uposatha) a choinneáil. Ba chóir cineáltas grámhar (METTA) a fhorbairt go cúramach. Trí aoibhneas a chur ar aireachas agus i ngníomhartha fiúntacha, beidh sé indéanta deireadh a chur le Misery (Dukkha) sa deireadh.
Ven. Tugann Ledi Sayādaw [145] le fios go bhfuil sé riachtanach iarracht chothrom a dhéanamh maidir le dea -iompar (canana) agus eolas ceart (Vijja) má tá duine chun an chéad Bhúda a mhúscailt.
Ciallaíonn an t -iompar ceart moráltacht (SILA) agus tiúchan (samadhi) a fhorbairt. Ciallaíonn eolas eagna a fhorbairt (Panna). Is féidir an t -iompar ceart a chur i gcomparáid le géaga fuaime. Is féidir an t -eolas ceart a chur i gcomparáid le bheith in ann a fheiceáil. Má tá duine nó an duine eile ar iarraidh, ní éiríonn le duine. Is féidir le duine a bheith flaithiúil agus rialacha morálta buana na gcúig réamhtheachtaí agus na n -ocht gcinn a choinneáil ar laethanta breathnóireachta, ach mura gcuirtear síolta eolais, féadfaidh an duine sin freastal ar mhúscailt thaitneamhach Búda Metteyya ach gan a bheith in ann a mhúscailt. Mura bhforbraítear ach eolas, ciallóidh iompar mícheart go mbeidh an seans ann go mbeidh an chéad cheann eile de Bhúda an chéad mhúscailte eile, mar gheall ar an tréimhse idirghabhálach (Antara-Kappa) idir an t-uafás seo a mhúscail an ceadú Búda agus an chéad cheann eile.
Samplaí d'iompar mícheart a luaigh Ven. Is iad Ledi Sayādaw: gan a bheith flaithiúil, gan a bheith cosanta go maith i ngníomhartha fisiciúla, gan a bheith gan srian ar chaint, agus gan smaoineamh. Ciallóidh iompar den sórt sin athbheochan sna ríochtaí íochtaracha, sa chéad saol eile nó i saol na todhchaí. Má éiríonn le daoine a ghníomhaíonn ar an mbealach seo a bheith á n -athbheochan i ndomhan níos airde, ciallóidh a n -easpa flaithiúlachta go dtiocfaidh siad ar chruatan, trialacha, agus duaiseanna chun maireachtáil a dhéanamh. Trí gan na precepts a choinneáil, is dócha go mbuailfidh siad le díospóidí, le quarrels, le fearg, agus le fuath; Agus beidh siad so -ghabhálach do ghalair agus do ailments. Fágfaidh sé seo go mbeidh sé níos deacra fós gníomhartha a sheachaint as a dtiocfaidh na domhan níos ísle.
D'fhéadfadh sé a bheith indéanta, áfach, go bhfuil duine inniu ullmhaithe cheana féin san am atá thart chun múscailt a bhaint amach. Má dhéantar an iarracht cheart sa saol seo, is féidir leis an duine sin an chéad chéim de mhúscailt a bhaint amach ar a laghad agus a bheith ina Sotapanna. Ansin, beidh sé dodhéanta aon ghníomh a dhéanamh as a dtagann athbheochan sna ríochtaí íochtaracha.
Ní gá go gciallódh sé seo go gcaillfidh duine den sórt sin an deis chun an chéad Bhúda eile a mhúscailt. Faoi dheireadh, mar dhaoine nach bhfuil ar ais, is féidir é nó í a athbheochan i saol Suddhavasa Brahma, agus is féidir leis an saol sna saolta seo gairmeacha roinnt Buddhas a chuimsiú. [146]
Mura ndéanann duine a bhfuil dóthain foirfeachta aige (Parami) chun múscailt a bhaint amach ar feadh an tsaoil seo an iarracht riachtanach, d’fhéadfadh sé gur féidir a bheith ina Sotapanna sa chéad saol eile i ndomhan Deva. Mura gcleachtann duine den sórt sin na tosca as a dtiocfaidh dúiseacht, caillfidh sé nó sí go hiomlán le linn diúscairt an Bhúda seo agus ní bheidh sé in ann scaoileadh a bhaint amach ach le linn an chéad cheann eile a mhúscailt le ceannas Búda.
Ven. I measc treoracha Ledi Sayādaw maidir leis an obair riachtanach atá le déanamh sa saol seo tá an méid ba chóir a dhéanamh ag duine a chleachtann machnamh lom léargas lom. [147] Ba chóir go gcomhlíonfadh duine an chéad cheann déag de na cúig ghníomh déag déag (Carana-Dhamma), [148] is é sin le rá, gach ceann acu seachas na stáit Jhana. Is iad na chéad cheithre ghníomh ná: (1) a bheith morálta, [149] (2) ag cosaint na ndoirse, (3) a bheith measartha ag ithe, agus (4) múscailt.
Is iad na chéad seacht gcáilíocht eile na seacht stát maith (Sadhadhamma) a mhúscail an Búda thaitneamhach i gcomparáid leis na cosaintí éagsúla do shaoránaigh bhaile teorann ríoga: [150]
Creideamh (Saddha) sa Bhúda atá dúisithe go maith cosúil le colún atá leabaithe go domhain.
Different Levels of Enlightenment
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Different Levels of Enlightenment
#enlightenment #nirvana #buddhism In this video Jiawen discusses different levels of enlightenment:4 stages in Theravada Buddhism(stream-enterer, once-return...
Maha Mayawati Ji mar a rinne CM iarracht an tionscadal Maitreya a bhí dúshlánach a chur i gcrích.
Anois theastaigh ó gach duine a mhúscailt an domhan an dealbh a mhúscailt is airde a shuiteáil ag Kushinara trí ainmníocht is lú a bhronnadh. Chomh maith leis sin Ionad machnaimh do gach duine ar mian leo aoibhneas síoraí a bhaint amach leis an gcréamóir is nua -aimseartha.
Smaoinigh gur mhaith leis an ngrúpa é seo a dhéanamh.
*Conas bualadh le Búda Metteyya*a mhúscailt thaitneamhach*
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Tugann an Dasabodhisatta-Uddesa agus Anagatavamsa treoracha maidir leis an méid a chaithfidh daoine a dhéanamh má tá siad chun bualadh le Buddha Metteyya. Tá sé seo an -tábhachtach dóibh siúd go léir nach mbaineann amach an chéad chéim ar a laghad de mhúscailt le linn an diúscartha Búda seo, mar, mar atá feicthe againn, is é an t -aon cheann de na Buddha Metteyya a mhúscailt ná an t -aon cheann de na daoine a dhúisigh Búda a tháinig chun cinn sa timthriall domhanda seo. Mura bhfaigheann duine dúiseacht sa timthriall domhanda seo, beidh sé thar a bheith deacair deis eile a fháil.
Sa Dasabodhisatta-Uddesa, [142] deir Buddha Gotama le Ven. Sariputta, "Ní fheicfidh gach fear mo chorp fisiciúil. Athbheirthe a athbheirthe le linn na n -am a mhúsclaíonn Onebuddha Ariya Metteyya. "
Tá na trí ghníomh seo mar bhonn le gníomh fiúntach (Punna). [143] Tríd na gníomhartha seo is féidir le duine a bheith cinnte go bhfuil athbheochan ann sna plánaí níos airde. Mar thoradh ar fhorbairt na hintinne is é an íonacht shealadach a bhaintear amach trí stáit Jhana. Ach is féidir go mbeidh léargas (vipassana) agus fíor -shaoradh mar thoradh air freisin.
Tugann an Anagatavamsa [144] níos mó sonraí. D'fhonn Búda Metteyya a mhúscailt, ba chóir do dhaoine iarracht a dhéanamh (Viriya) agus a bheith daingean (Dalha), le hintinn agitated (Ubbigga-Manasa). Is féidir linn a rá go gciallaíonn “aigne agitated” go bhfuil an t -aigne nó an phráinn (samvega) a thagann as an ngá práinneach le hoibriú le haghaidh saoirse. Beidh gach duine a dhéanann gníomhais mhaithe agus atá ar an airdeall - cibé an bhfuil siad Bhikkhus, Bhikkhunis, laymen, nó laywomen - in ann teacht ar an gcéad cheann eile de mhúscail Búda. Feicfidh gach duine a íocann an -onóir leis an mBúda an tionól a bhí ag dul i léig go mór le Búda Metteyya a mhúscailt. Ba chóir an Saol Naofa (Brahma-Cariya) a chleachtadh. Ba chóir bronntanais (Dana) a thabhairt. Ba chóir na laethanta breathnóireachta (Uposatha) a choinneáil. Ba chóir cineáltas grámhar (METTA) a fhorbairt go cúramach. Trí aoibhneas a chur ar aireachas agus i ngníomhartha fiúntacha, beidh sé indéanta deireadh a chur le Misery (Dukkha) sa deireadh.
Ven. Tugann Ledi Sayādaw [145] le fios go bhfuil sé riachtanach iarracht chothrom a dhéanamh maidir le dea -iompar (canana) agus eolas ceart (Vijja) má tá duine chun an chéad Bhúda a mhúscailt.
Ciallaíonn an t -iompar ceart moráltacht (SILA) agus tiúchan (samadhi) a fhorbairt. Ciallaíonn eolas eagna a fhorbairt (Panna). Is féidir an t -iompar ceart a chur i gcomparáid le géaga fuaime. Is féidir an t -eolas ceart a chur i gcomparáid le bheith in ann a fheiceáil. Má tá duine nó an duine eile ar iarraidh, ní éiríonn le duine. Is féidir le duine a bheith flaithiúil agus rialacha morálta buana na gcúig réamhtheachtaí agus na n -ocht gcinn a choinneáil ar laethanta breathnóireachta, ach mura gcuirtear síolta eolais, féadfaidh an duine sin freastal ar mhúscailt thaitneamhach Búda Metteyya ach gan a bheith in ann a mhúscailt. Mura bhforbraítear ach eolas, ciallóidh iompar mícheart go mbeidh an seans ann go mbeidh an chéad cheann eile de Bhúda an chéad mhúscailte eile, mar gheall ar an tréimhse idirghabhálach (Antara-Kappa) idir an t-uafás seo a mhúscail an ceadú Búda agus an chéad cheann eile.
Samplaí d'iompar mícheart a luaigh Ven. Is iad Ledi Sayādaw: gan a bheith flaithiúil, gan a bheith cosanta go maith i ngníomhartha fisiciúla, gan a bheith gan srian ar chaint, agus gan smaoineamh. Ciallóidh iompar den sórt sin athbheochan sna ríochtaí íochtaracha, sa chéad saol eile nó i saol na todhchaí. Má éiríonn le daoine a ghníomhaíonn ar an mbealach seo a bheith á n -athbheochan i ndomhan níos airde, ciallóidh a n -easpa flaithiúlachta go dtiocfaidh siad ar chruatan, trialacha, agus duaiseanna chun maireachtáil a dhéanamh. Trí gan na precepts a choinneáil, is dócha go mbuailfidh siad le díospóidí, le quarrels, le fearg, agus le fuath; Agus beidh siad so -ghabhálach do ghalair agus do ailments. Fágfaidh sé seo go mbeidh sé níos deacra fós gníomhartha a sheachaint as a dtiocfaidh na domhan níos ísle.
D'fhéadfadh sé a bheith indéanta, áfach, go bhfuil duine inniu ullmhaithe cheana féin san am atá thart chun múscailt a bhaint amach. Má dhéantar an iarracht cheart sa saol seo, is féidir leis an duine sin an chéad chéim de mhúscailt a bhaint amach ar a laghad agus a bheith ina Sotapanna. Ansin, beidh sé dodhéanta aon ghníomh a dhéanamh as a dtagann athbheochan sna ríochtaí íochtaracha.
Ní gá go gciallódh sé seo go gcaillfidh duine den sórt sin an deis chun an chéad Bhúda eile a mhúscailt. Faoi dheireadh, mar dhaoine nach bhfuil ar ais, is féidir é nó í a athbheochan i saol Suddhavasa Brahma, agus is féidir leis an saol sna saolta seo gairmeacha roinnt Buddhas a chuimsiú. [146]
Mura ndéanann duine a bhfuil dóthain foirfeachta aige (Parami) chun múscailt a bhaint amach ar feadh an tsaoil seo an iarracht riachtanach, d’fhéadfadh sé gur féidir a bheith ina Sotapanna sa chéad saol eile i ndomhan Deva. Mura gcleachtann duine den sórt sin na tosca as a dtiocfaidh dúiseacht, caillfidh sé nó sí go hiomlán le linn diúscairt an Bhúda seo agus ní bheidh sé in ann scaoileadh a bhaint amach ach le linn an chéad cheann eile a mhúscailt le ceannas Búda.
Ven. I measc treoracha Ledi Sayādaw maidir leis an obair riachtanach atá le déanamh sa saol seo tá an méid ba chóir a dhéanamh ag duine a chleachtann machnamh lom léargas lom. [147] Ba chóir go gcomhlíonfadh duine an chéad cheann déag de na cúig ghníomh déag déag (Carana-Dhamma), [148] is é sin le rá, gach ceann acu seachas na stáit Jhana. Is iad na chéad cheithre ghníomh ná: (1) a bheith morálta, [149] (2) ag cosaint na ndoirse, (3) a bheith measartha ag ithe, agus (4) múscailt.