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The status of life as a human, at first is seen as very important. In the hierarchy of Buddhist cosmology it is low but not entirely at the bottom. It is not intrinsically marked by extremes of happiness or suffering, but all the states of consciousness in the universe, from hellish suffering to divine joy to serene tranquility can be experienced within the human world.
The ishta-devata of Hinduism is an aspect of God for personal worship. [21] In Buddhism, a yidam is a manifestation of enlightenment and may take the form of Sambhogakāya Buddhas, tantric deities such as Dakinis, bodhisattvas, Dharma protectors (Dharmapalas) or other historical figures such as past gurus or religious leaders. [20]
Māna (Sanskrit, Pali; Tibetan: nga rgyal) is a Buddhist term that may be translated as "pride", "arrogance", or "conceit". It is defined as an inflated mind that makes whatever is suitable, such as wealth or learning, to be the foundation of pride. [1]
Relief fragment of Mara in Gandhara style, found in Swat Valley The demons of mara. Palm leaf manuscript. Nalanda, Bihar, India Mara's assault on the Buddha (an aniconic representation: the Buddha is only symbolized by his throne), 2nd century, Amaravati Stupa, India Mara, his lustful daughters, and demonic army, attempting to tempt Buddha, on a 10th-century icon from Mogao Caves
Rebirths occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, ghosts, hell). [ note 1 ] Saṃsāra ends when a being attains nirvāṇa , which is the extinction of desire and acquisition of true insight into the nature of reality as impermanent and non-self .
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 nontheistic schools; for example, in Uttara Mīmāṃsā Sutras Book 2 Chapter 1; [106] [107] the 8th-century arguments by Adi Sankara in Brahmasutrabhasya where he posits that God cannot ...
Vajrayogini, a semi-wrathful dakini who is also known as sarvabuddhaḍākiṇī, the all-buddha Dakini.. In non-Tantric traditions of Mahayana Buddhism, these beings are protector deities who destroy obstacles to the Buddhas and the Dharma, act as guardians against demons and gather together sentient beings to listen to the teachings of the Buddhas.
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.