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Buddhist karma and karmic reincarnation are feared to potentially lead to fatalism and victim blaming. Paul Edwards says that karma does not provide a guide to action. Whitley Kaufman, in his 2014 book, cross-examines that there is a taut relationship between karma and free will and that if karma existed, then evil would not exist because all victims of evil just get "deserved". [1]
In the Twelve Gate Treatise (十二門論, Shih-erh-men-lun), the Buddhist philosopher Nagarjuna (c. 1st–2nd century) works to refute the belief of certain Indian non-Buddhists in a god called Isvara, who is "the creator, ruler and destroyer of the world". [23] Nagarjuna makes several arguments against a creator God, including the following: [24]
The problem of evil, in the context of karma, has been long discussed in Indian religions including Buddhism, Hinduism and Jainism, both in its theistic and non-theistic schools; for example, in Uttara Mīmāṃsā Sutras Book 2 Chapter 1; [146] [147] the 8th-century arguments by Adi Sankara in Brahmasutrabhasya where he posits that God cannot ...
Significant differences between the two religions include monotheism in Christianity and Buddhism's orientation towards nontheism (the lack of relevancy of the existence of a creator Deity) which runs counter to teachings about God in Christianity, and grace in Christianity against the rejection of interference with karma in Theravada Buddhism on.
Despite surface level and non-scholarly analogies, Buddhism and Christianity have inherent and fundamental differences at the deepest levels, beginning with monotheism's place at the core of Christianity and Buddhism's orientation towards non-theism and its rejection of the notion of a creator deity, which runs counter to teachings about God in ...
Even though this may leave no room for the concept of 'sin' in the sense of an act of defiance against the authority of a personal god, Buddhists speak of 'sin' when referring to transgressions against the universal moral code. (1974: 550) [7] Chögyam Trungpa specifically disagreed with the notion of "original sin" [8] saying
[14] [15] He was not against religion in and of itself, but against traditional religion which he saw as superstition for teaching that gods interfered with the world. [ 16 ] During the Islamic Golden Age , philosopher Al-Ma'arri criticized all prophets ' statements as fabrications, and branded God in Islam a hypocrite for forbidding murder but ...
The Buddhist Vasubandhu argued against Hindu creator god views and for an impersonal conception of absolute reality that has been described as a form of Idealism. [19] Eastern religions have included both theistic and other alternative positions about the ultimate nature of reality.