Avadhuta: An enlightened being who lives in a state beyond body-consciousness.

(See also: Avadhuta, Yoga, Yoga Dictionary)

Bodhi:

Bodhi ("enlightenment"): the state of the awakened master, or buddha

(See also: Bodhi, Yoga, Yoga Dictionary)

Jivan-mukti:

The state of being liberated (enlightened) while alive.

(See also: Jivan-mukti, Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

Buddhahood

(Jpn.: bukkai)

The state of awakening that a Buddha has attained. The ultimate goal of Buddhist practice and the highest of the Ten Worlds. The word enlightenment is often used synonymously with Buddhahood. Buddhahood is regarded as a state of perfect freedom, in which one is awakened to the eternal and ultimate truth that is the reality of all things. This supreme state of life is characterized by boundless wisdom and infinite compassion. The Lotus Sutra reveals that Buddhahood is a potential in the lives of all beings.

See: attainment of Buddhahood

(See also: Buddhahood, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

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)

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)

Yoga:

state of union between two opposites - body and mind; individual and universal consciousness; a process of uniting the opposing forces in the body and mind in order to achieve supreme awareness and enlightenment.

(See also: Yoga, Yoga, Yoga Dictionary)

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)

SAMADHI

Yogic enlightenment; Union of Self with Not-Self. Final state before Nirvana. Contemplation of True Reality in state of even-mindedness when dualism has been calmed (Nirvana is the removal of Dualism altogether).

(See also: SAMADHI, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )

Bodhi (Sanskrit) (from the verbal root budh to acquire understanding, awaken)

Perfect wisdom or enlightenment; true divine wisdom. A state of consciousness in which one has so emptied the mind that it is filled only with the selfless selfhood of the eternal. In this state one realizes the ineffable visions of reality and of pure truth. Bodhi is a name for the enlightened intellect of buddha. " 'Bodhi' is likewise the name of a particular state of trance condition, called Samadhi, during which the subject reaches the culmination of spiritual knowledge" (SD 1:xix). The bodhi state is called a buddha, and the organ in and by which it is manifested is termed buddhi.

Bodhi is also a name for the mystical tree under which legend says Gautama Buddha attained enlightenment, known as the sacred fig tree of India.

See also Asvattha

(See also: Bodhi, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

AVIDYA

Lit. "not knowing." The ignorance of non-enlightenment. Normal intellectual state. Ignorance comes in two flavors: simple "non" knowing vs. the more complex "wrong" knowing. Both kinds obscure illumination.

(See also: AVIDYA, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )

Sahaja:

Sahaja ("together born"): a medieval term denoting the fact that the transcendental Reality and the empirical reality are not truly separate but coexist, or with the latter being an aspect or misperception of the former; often rendered as "spontaneous" or "spontaneity"; the sahaja state is the natural condition, that is, enlightenment or realization

(See also: Sahaja, Yoga, Yoga Dictionary)

Inclusion of Buddhahood in the nine worlds

(Jpn.: kukai-soku-bukkai or kukai-shogu-no-bukkai)

The principle that the world of Buddhahood is inherent in the nine worlds. That is, all beings of the nine worlds possess the potential for Buddhahood (i.e., the Buddha nature). The nine worlds refer to the realms of hell, hungry spirits, animals, asuras, human beings, heavenly beings, voice-hearers, cause-awakened ones, and bodhisattvas. These realms also signify inherent conditions or states of life that beings manifest at any given moment. The nine worlds are contrasted with the world of Buddhahood in that they are realms or states of illusion and suffering, while Buddha-hood is a state of enlightenment free from illusion and suffering.

The principle of Buddhahood as a potential within the nine worlds means that the beings of the nine worlds, i.e., those who are deluded, inherently possess the state of Buddhahood and can manifest Buddhahood from within their lives. This concept is derived from the Lotus Sutra, particularly the "Expedient Means" (second) chapter. Together with the inclusion of the nine worlds within Buddhahood, it explains T'ien-t'ai's concept of the mutual possession of the Ten Worlds. The chapter reads, "The Buddhas, the World-Honored Ones, wish to open the door of Buddha wisdom to all living beings." Nichiren says, "This refers to the world of Buddhahood inherent in the nine worlds". That is, Buddhahood is inherent in all living beings.

(See also: Inclusion of Buddhahood in the nine worlds, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Fundamental darkness

(Jpn.: gampon-no-mumyo)

Also, fundamental ignorance or primal ignorance. The most deeply rooted illusion inherent in life, said to give rise to all other illusions. Darkness in this sense means inability to see or recognize the truth, particularly, the true nature of one's life.

The term fundamental darkness is contrasted with the fundamental nature of enlightenment, which is the Buddha nature inherent in life.

According to the Shrimala Sutra, fundamental darkness is the most difficult illusion to surmount and can be eradicated only by the wisdom of the Buddha. T'ien-t'ai (538-597) interprets darkness as illusion that prevents one from realizing the truth of the Middle Way, and divides such illusion into forty-two types, the last of which is fundamental darkness. This illusion is only extirpated when one attains the stage of perfect enlightenment, the last of the fifty-two stages of bodhisattva practice.

Nichiren (1222-1282) interprets fundamental darkness as ignorance of the ultimate Law, or ignorance of the fact that one's life is essentially a manifestation of that Law, which he identifies as Nam-myoho-renge-kyo. In The Treatment of Illness, Nichiren states: "The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment.

The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven". Nichiren thus regards fundamental darkness as latent even in the enlightened life of the Buddha, and the devil king of the sixth heaven as a manifestation or personification of life's fundamental darkness. The Record of the Orally Transmitted Teachings reads, "Belief is a sharp sword that cuts off fundamental darkness or ignorance."

(See also: Fundamental darkness, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Cause-awakened one

(Jpn.: engaku; Skt.: pratyekabuddha)

Also, self-awakened one. One who perceives the twelve-linked chain of causation, or the truth of causal relationship. Cause-awakened one also means those who, in an age when there is no Buddha, realize on their own the truth of impermanence by observing natural phenomena. Because their awakening is self-gained, cause-awakened ones are also called self-awakened ones. Together with voice-hearers, they constitute the persons of the two vehicles. Unlike bodhisattvas, they seek their own emancipation without thought of preaching for and instructing others.

The Sanskrit term pratyekabuddha means "independently enlightened one" or "individually enlightened one." In the early Chinese translations of Buddhist scriptures, it was rendered cause-awakened one, which implies one enlightened through perceiving causal relation ship. The Treatise on the Meaning of the Mahayana, written by Hui-yüan (523-592), describes pratyekabuddha as one who perceives the twelve-linked chain of causation or who awakens to the truth by observing natural phenomena such as the scattering of blossoms or the falling of leaves. Later the term was rendered as self-awakened one.

In The Words and Phrases of the Lotus Sutra, T'ien-t'ai (538-597) distinguishes these two types of pratyekabud-dha-cause-awakened ones and self-awakened ones. Mahayana, which upholds practice to benefit others, referred to the vehicle of pratyekabuddha, or the teaching that leads one to the state of pratyekabuddha, as Hinayana (Lesser Vehicle), because it concerns only one's own salvation. The realm of cause-awakened ones is also viewed as a condition of life, in which one perceives the transience of life in the six paths and strives to free oneself from the six paths by seeking eternal truth through one's own effort. This realm or state constitutes the eighth of the Ten Worlds.

(See also: Cause-awakened one, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

World of Buddhahood

(Jpn.: bukkai)

Also, realm of Buddhas. The highest of the Ten Worlds. When viewed as a state of life, the world of Buddhahood is a condition of absolute happiness, attained upon gaining the wisdom to realize the ultimate reality of one's own life and the compassion to direct one's activities constantly toward benevolent goals. A person in this state has access to boundless wisdom and compassion, as well as the courage and power to overcome any obstacle.

In Mahayana Buddhism, acquiring this state of life is the goal of Buddhist practice. In teachings based on the Lotus Sutra, in particular, the realm of Buddha-hood is not viewed as a realm apart from the nine worlds, or from the desires and sufferings of life in the real world. In this sense, it is different from the Hinayana view of nirvana, which is a complete annihilation of desire and suffering that can only be achieved fully upon annihilation of the physical body. Rather, in the world of Buddhahood, one is able to keep constantly in check life's innate "fundamental darkness," the source of destructive impulses and delusion, and function based on an inexhaustible supply of supreme wisdom.

In The Object of Devotion for Observing the Mind, Nichiren states: "That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world".

(See also: World of Buddhahood, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Buddha (Sanskrit). Lit., "The Enlightened". The highest degree of knowledge. To become a Buddha one has to break through the bondage of sense and personality; to acquire a complete perception of the REAL SELF and learn not to separate it from all otherselves; to learn by experience the utter unreality of all phenomena of the visible Kosmos foremost of all; to reach a complete detachment from all that is evanescent and finite, and live while yet on Earth in the immortal and the everlasting alone, in a supreme state of holiness.

(See also: Buddha, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Siddhi

Siddhi literally means absolute or total understanding; enlightenment (a state of being "Buddha", also called "Siddha"). Additionally, the word is frequently (Siddhis in plural) used to mean the paranormal powers possessed by saints, mystics, mantriks, and tantriks. The origin is from Sanskrit. [The word is accepted in New English Oxford Dictionary].€€€

(See also: Siddhi, Hinduism, Yoga, Body Mind and Soul)

World of cause-awakened ones

(Jpn.: engaku-kai)

Also, realm of cause-awakened ones or world of realization. The eighth of the Ten Worlds and one of the four noble worlds. Cause-awakened ones (Skt pratyekabuddha ) are those who awaken to the impermanence of all phenomena by perceiving the twelve-linked chain of causation or by observing natural phenomena. While they seek personal emancipation, they tend not to share it with others. For this reason, various sutras describe them as being reprimanded by Shakyamuni Buddha.

When viewed as a state of life, the world of cause-awakened ones is a condition in which one perceives the transience of all things and strives to free oneself from the sufferings of the six paths, seeking to learn the way to self-improve-ment through personal effort and direct observation of the world. In this world, a sense of the impermanence of all things causes one to aspire for something eternal and unchanging. The world of cause-awakened ones and that of voice-hearers constitute the two vehicles. In The Object of Devotion for Observing the Mind, Nichiren states: "The fact that all things in this world are transient is perfectly clear to us. Is this not because the worlds of the two vehicles are present in the human world?".

(See also: World of cause-awakened ones, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Expedient Means chapter

(Jpn.: Hoben-bon)

The second chapter of the Lotus Sutra, in which Shakyamuni Buddha reveals that the purpose of a Buddha's advent in the world is to lead all people to enlightenment. Shakyamuni shows that all people have the potential for Buddhahood, namely, that Buddhahood is not separate from ordinary people but is inherent in their lives.

This principal chapter of the theoretical teaching (first half of the Lotus Sutra), together with the "Life Span" (sixteenth) chapter of the essential teaching (latter half ), constitutes one of the two pivotal chapters of the entire sutra. At the beginning of this chapter, Shakyamuni arises from the deep meditation he had entered in the Immeasurable Meanings Sutra, the prologue to the Lotus Sutra, and addresses Shariputra, declaring that the wisdom of the Buddhas is infinitely profound and immeasurable, far beyond the comprehension of voice-hearers and cause-awakened ones. Only Buddhas, he says, can realize the true aspect of all phenomena, which consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and consistency from beginning to end.

This revelation that all living beings of the Ten Worlds are innately endowed with and can manifest the true aspect identified as "the ten factors of life" establishes a theoretical basis for the subsequent assertion that all people have the potential to attain Buddhahood. Based on this passage, T'ien-t'ai (538-597) established the principle of three thousand realms in a single moment of life.

Shakyamuni then reveals that the Buddhas make their advent for "one great reason": to enable all people to attain the same enlightenment as themselves. According to the chapter, their purpose is "to open the door of Buddha wisdom to all living beings, to show the Buddha wisdom to living beings, to cause living beings to awaken to the Buddha wisdom, and induce living beings to enter the path of Buddha wisdom." Shakyamuni goes on to state that the three vehicles, or the teachings for voicehearers, cause-awakened ones, and bodhisattvas, are not ends in themselves, but are expedient means by which he leads people to the one Buddha vehicle. This concept is referred to as "the replacement of the three vehicles with the one vehicle."

(See also: Expedient Means chapter, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)