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Irenaeus believed that this world would include suffering and evil to help people draw closer to God. He perceived God's declaration in the Book of Genesis that his creation was good to mean that the world is fit for purpose, as opposed to free from suffering. [27] To illustrate the benefits of suffering, Irenaeus cited the Book of Jonah.
The evil God challenge relies on what Law calls "the symmetry thesis," which states that if belief in an evil God is unreasonable, then belief in a good God is unreasonable. Law claims that the existence of good in the world renders belief in an evil God unreasonable, and hence, by the symmetry thesis, belief in a good God is unreasonable.
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.
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
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.
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 parable of the arrow (or 'Parable of the poisoned arrow') is a Buddhist parable that illustrates the skeptic and pragmatic themes of the Cūḷamālukya Sutta (The Shorter Instructions to Mālukya) which is part of the middle length discourses (Majjhima Nikaya), one of the five sections of the Sutta Pitaka.
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).