Causes of Karma Jainism and God in Jainism In Jainism"karma" conveys a totally different meaning from that commonly understood in Hindu philosophy and western civilization. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components consciousness and karma interact, we experience the life we know at present. Jain texts expound that seven tattvas truths or fundamentals constitute reality.
Gautama Buddha (c. / – c. / BCE), also known as Siddhārtha Gautama (सिद्धार्थ गौतम) in Sanskrit or Siddhāttha Gotama (शिद्धत्थ गोतम) in Pali, Shakyamuni (i.e. "Sage of the Shakyas") Buddha, or simply the Buddha, after the title of Buddha, was a monk (), mendicant, and sage, on whose teachings Buddhism was founded. Karma Q & A, compiled by Ṭhānissaro Bhikkhu. (ePublished March 14, ) Kamma and rebirth are often understood to be teachings of fate and helplessness in the face of unknowable influences from the past. Instead of teaching fate, The Buddha’s teachings on kamma and rebirth are empowering, showing how people can develop skills in the present that will lead to the end of suffering. To conclude this essay I would say that Hinduism is more or less a group rather than a religion because it was made up of other religions and Buddhism is like a subcategory that would branch off of Hinduism. Hinduism and Buddhism both support the belief of reincarnation and karma. But they don’t both believe in Gods.
November 11, at 5: IMO, the content of this post adds rather to the confusion than clarifying it — though some might find it helpful because it reflects their own thinking.
In such a context it would be ridiculous to regard oneself as a Buddha as a part of the tantric training and the Vajra-Master as ordinary. In short the Tantra training does not include to see the teacher as a Buddha and oneself as an ordinary, deluded, poor-self being who is nothing and the guru is everything.
If one has taken up such a training and if one is properly qualified as well if the teacher is properly qualified one can quickly progress on the path — as long as one is not lead astray by oneself or the teacher.
There are certain risks, which is illustrated by the saying that one either goes up or down by practising Tantra. Three years is a theoretical measure related to the breath and the winds entering into the central or side channel sand it should not be taken literally.
HH the Dalai Lama stresses that for most in a three year retreat what they attain is pride, when they do a next 3-year-retreat, they attain that this pride reduces, after a third 3-year-retreat one might have some genuine experiences.
Also the hells need not to be taken literally: Some teachers go so far to say, that Westerners are so less qualified for Tantra that they cannot break their Samayas.
So there is a variety of understanding here too. Je Tsongkhapa states for instance: Those who worship them go to hell and so on as a result. There are different ways to be present at an empowerment see again Alexander Berzin.
For instance a Christian who sometimes as well as Theravadins are also present during such empowerments can just attend as an observer to receive inspirations for the own faith, a next level is just to receive a blessing etc. He even leads through the taking of the Bodhisattva vows in a way, that everybody has the choice to take or not to take them.
People like these rituals and the Dalai Lama says himself only at such a gathering receive a real empowerment but he gives it mainly to use their faith in the ritual by passing some relevant teachings for their lives to them.
Again you generalise here: It might be true in some cases or even in many but not for every teacher. As Jackson from Hamburg University has put it so nicely: And they say exactly the same. The Buddha did also not teach in Pali. This is quite of a vast topic … You say: Tantra is based on renunciation, great compassion and emptiness.
Once ensnared in the Tibetan orbit, few devotees opt out.
Do you have any reliable statistics? I agree however, that the teachings within Indo-Tibetan Buddhism can be used to establish and to abuse power. But this is a human failing and not necessarily the failing of Tibetan Buddhism, and you find this also among practitioners of other Buddhisms and religions, Atheists, Scientists, Agnostics etc.THE BASIC TEACHINGS OF BUDDHISM.
Ah, love, let us be true To one another! for the world, which seems To lie before us like a land of dreams, So various, so beautiful, so new. In the following essay I will distinguish the different understandings and interpretations of these two concepts and then I will compare and contrast the differences and the similarities.
The concept of moksha in Hinduism and the concept of nirvana in Buddhism are the central focus of these two religions. After his enlightenment, the Buddha went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples.
Buddhist Doctrine of Karma Essay The Buddhist doctrine of karma ("deeds", "actions"), and the closely related doctrine of rebirth, are perhaps the best known, and often the least understood, of Buddhist doctrines.
Karma in Hinduism and Buddhism: Some Similarities and Differences. From the Panchatantra The Banana Peel a proud Brahmin - one noble in name - came upon a banana peel in his path.
He communed with himself, saying, "every man reaps in the future the fruits of all his acts.3/5(6). The relationship of karma to causality is a central motif in all schools of Hindu, Jain and Buddhist thought.
The theory of karma as causality holds that (1) executed actions of an individual affects the individual and the life he or she lives, and (2) the intentions of an individual affects the individual and the life he .