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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]
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
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 ...
The logical form of the argument tries to show a logical impossibility in the coexistence of a god and evil, [2] [10] while the evidential form tries to show that given the evil in the world, it is improbable that there is an omnipotent, omniscient, and a wholly good god. [3]
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.
In the early Buddhist texts, the Buddha does not provide specific arguments against the existence of God, instead he focuses on the ethical issues that arise from this belief. [137] The Buddha mostly ignored the idea of a God as being irrelevant to his teachings. [138] However, he addresses the idea in a few passages.
This argument is mainly against the Buddhist Pudgalavada school who held a view of a 'person' that was dependent on the five aggregates, yet was also distinct, in order to account for the continuity of personality. Vasubandhu sees this as illogical: for him, the Self is made up of constantly changing sensory organs, sense impressions, ideas and ...