DIALOGUE BETWEEN BUDDHISM AND OTHER RELIGIONS

There are many ways to learn the Buddha’s teachings, and the author’s method is one of the various ways to practice Buddhist lessons. Although this is a piece of work, it is pregnant with her experience in studying Buddhist philosophy. I am sure that if a person like her is going on the path to Buddhism and gains knowledge of the Buddha’s teachings, then her labor will be perfect.

The supreme goal of meditation in Buddhism is to reach the state of non-ego–non-self, liberation, and enter Nirvana. Through meditation, the Buddha became a Perfectly Enlightened One. Meditation concentrates our minds, making them calm, mindful, and free of delusions. It especially helps destroy our egos and ignorance to attain liberation and enlightenment. ...

CHANT OF COMPASSION AND REPENTANCE Everyone has faults, more or less, The difference lies in remorse or blindness. Life is a vast sea of distress, Rely on the Dharma to break samsara’s bind. Namo Buddha accept my repentance

Question 01: DO LAY PRACTITIONERS FACE GREATER CHALLENGES IN FOCUSING ON SPIRITUAL PRACTICE COMPARED TO MONASTICS DUE TO FAMILY LIFE CONSTRAINTS? Answer: Indeed, family life can present more obstacles to spiritual practice than monastic life. This is one of the reasons why all religions incorporate a monastic tradition dedicated to intensive, focused practice and preservation of teachings. However, circumstances are not always fixed. There may be times when monastics face challenges due to external factors, necessitating lay practitioners to intensify their practice to uphold and safeguard the teachings of their faith. Question 02: LAY PRACTITIONERS MUST EARN A LIVING AND INTERACT WITH MANY NON-PRACTITIONERS IN SECULAR SETTINGS. CAN THIS EASILY LEAD TO CONFLICTS AND CHALLENGES THAT HINDER SPIRITUAL PRACTICE TOWARD ENLIGHTENMENT AND LIBERATION? Answer: Undeniably, this situation reflects the karmic conditions that have led us to circumstances that are challenging for practice, compelling us to cultivate our spirituality within a lay life full of constraints, conflicts, and concerns. However, if we persist in diligent practice despite these difficult circumstances, we cultivate the potential for more favorable conditions for practice in future lives. This presents a significant test for Dharma. If there's a shortage of monastics, and lay practitioners' efforts weaken, the Dharma may struggle to endure. Considering the long-term preservation of the Dharma, we must strive earnestly in our lay practice while also actively supporting brethren in similar situations, enabling collective progress on the path. (*) The Buddha's definition of enlightenment is very profound. Even if one can enter a deep state of meditative absorption, this is only considered a meditative achievement, but it is not regarded as true enlightenment or attaining a stage of sainthood. True enlightenment, or Sainthood, is achieved only when one eradicates the deep-seated invisible defilements, known as fetters (kilesas), within the deepest layers of the mind. Fetters are the natural instincts of sentient beings that influence all thoughts and behaviors. These include inclinations such as selfishness, arrogance, greed, anger, amour propre, hatred, stubbornness, laziness, cowardice, blame-shifting, fear and at the deepest level of mental fetters, ignorance (Avidyā). The Buddha identified four stages of Sainthood: Sotāpanna (Stream-enterer), Sakadāgāmi (Once-returner), Anāgāmi (Non-returner), Arahant (Fully Enlightened One). The concept of enlightenment in Buddhism is extremely profound and intricate, requiring significant spiritual practice to fully grasp its meaning.