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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]
The Three Ages of Buddhism are three divisions of time following Buddha's passing: [1] [2] Former Day of the Dharma — also known as the "Age of the Right Dharma" (Chinese: 正法; pinyin: Zhèng Fǎ; Japanese: shōbō), the first thousand years (or 500 years) during which the Buddha's disciples are able to uphold the Buddha's teachings; [3]
The five faults and eight antidotes are factors of samatha meditation identified in the Tibetan Buddhist tradition. The five faults identify obstacles to meditation practice, and the eight antidotes are applied to overcome the five faults.
The term Dharmavinaya comes from Sanskrit: धर्मविनय, literally meaning "doctrines [and] disciplines". [33] The Buddha ("the Awakened One") was a Śramaṇa who lived in South Asia c. 6th or 5th century BCE. [34] [35] Followers of Buddhism, called Buddhists in English, referred to themselves as Sakyan-s or Sakyabhiksu in ancient ...
The first turning is traditionally said to have taken place at Deer Park in Sarnath near Varanasi in northern India.It consisted of the teaching of the four noble truths, dependent arising, the five aggregates, the sense fields, not-self, the thirty seven aids to awakening and all the basic Buddhist teachings common to all Buddhist traditions and found in the various Sutrapitaka and Vinaya ...
The three poisons (Sanskrit: triviṣa; Tibetan: dug gsum) in the Mahayana tradition or the three unwholesome roots (Sanskrit: akuśala-mūla; Pāli: akusala-mūla), in the Theravada tradition are a Buddhist term that refers to the three root kleshas that lead to all negative states.
Another possible reason why the Buddha refused to engage in metaphysics is that he saw ultimate reality and nirvana as devoid of sensory mediation and conception and therefore language itself is a priori inadequate to explain it. [60] Thus, the Buddha's silence does not indicate misology or disdain for philosophy.
The exact meaning varies between the various Buddhist schools and traditions. The best known interpretation is from the Mādhyamaka school of Mahāyāna Buddhism, whose founder was the Indian Buddhist monk and philosopher Nāgārjuna. [1] For Nāgārjuna, the two truths are epistemological truths. [2]