The above two paragraphs incorporate a few crucial points that our careful analysis required. As I have examined, they are;
1. Two traditions use different terms 'kamma' and 'daṇḍa' for the immoral actions.
2. The both traditions numerically admit three actions (3)
3. Two traditions agreed that the three actions are functioning on an individual basis.
4. While Buddhism admits the mental-action to be the most culpable, Mahāvīra taught that the bodily-action is the most reprehensible
Consonant with the above facts, two contrasting points are found between these two traditions. As I noted in the footnote in advance, “daṇḍa” could not be rendered as "rod" at all in this context of immorality. Jacobi translates it as ‘committing by sin’. Monior Williams defines alternatively to be power of application and
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Undoubtedly, a number of identical teachings are perceptible in these two traditions. In a careful study, only point comes across, which made the difference between these two traditions, is the concept "anatta" unique to Buddhism. In brief, the number of former leaders, the rules of the Oder, characters of the leaders, the explanations of “anicca” and “dukkha” are almost equal to the both these two traditions. (I have already published a few writings in this regard. Please refer the following information) This paper, particularly, examines the similarities and dissimilarities between these two traditions referring the concept of “Kamma” found in the Upali-sutta of the MN . The discussion took place between the Buddha and Dīghatapassi, who was one of the students of the Mahāvīra. Especially, this dialogue discloses what difference between the teachings of the Mahāvīra and the Buddha are
Vladek and Guido use their skills and intelligence to endure a genocide that killed over 6 million Jews and 11 million people in total. Although sadly Guido did not make it through the Holocaust, his wife Dora and Son Giosué survived, thanks to the help of Guido. Vladek survived by using his many talents in the prison camps whereas Guido survived by his cunning intelligence and positive attitude. In the Books Maus I and II by Art Spiegelman, the author uses his fathers story of survival to create a book that unleashes vivid imagery of Vladeks time in Auschwitz, in addition to how it has affected him since. In the movie Life Is Beautiful Directed by Roberto Benigni, Guido was an average Jewish man living in Italy. When his family got taken to a Natzi death camp he managed to keep his son Giosué hidden, while doing so he jeopardized his own life. Both of these works display two brave men withstanding the worst race extermination in history.
It is said that history is shaped by the lives of great men. Great men are leaders. They bring about change; they improve the lives of others; they introduce new ideas, models, and theories to society. Most of the world's religions were founded, developed, or discovered by great men. Two particular religions - Christianity and Buddhism - developed in different parts of the world, under different circumstances, and in different social atmospheres. But each religion is based upon the teachings of a great man. When one compares the life of Buddha with the life of Jesus, one finds that the two share many things in common. This essay aims to compare and contrast the lives of Buddha1 and Jesus in two key areas: conception and birth. In these two areas, one finds that the Buddha and Jesus share many similarities.
The American continent was a new place where any country could develop it in their own unique way. Two great empires in the 17th century, Spain and England, both jumped on this opportunity.Both countries colonized America in their own way, but at the same time shared similar methods. The Spanish settlements in the southwest and the Puritans in the Massachusetts Bay Colony, in New England, in the 17th century, were similar in the way that mercantilist practices with their mother country and religion were two main reasons for their colonization. However, over time, the two settlements differed in the way they handled their religion and their treatment towards Native Americans.
The three essays, "Thank God For The Atom Bomb" by Paul Fussel, "Democracy" by Carl Becker, and "Chief Seattle: Letter to President Pierce, 1855" are three different rhetorical modes of writing that exposits theoretical, personal reasoning on the realities of certain controversial historical topics. The main focus of the essays are in proving a steadfast view of an ambiguous subject through sarcastic criticism of opposing ideas and by applying clever use of irony; the authors’ sentiments vary from imperialistic to anti-imperialistic, and from attesting to detesting a past event."Thank God For The Atom Bomb" is a straightforward imperialistic literature which analyzes cause and effect to justify the use of the Atomic bomb during World War 2. The author continuously criticizes the evil of the Japanese in an attempt to convince the reader why the "Japs" deserved what they got. He sites a Japanese pilot saying, "All Japanese must become soldiers and die for the Emperor" to prove his point that the general mentality of the enemy was just that –"implacable, treacherous, barbaric"(p460), and savage. He consistently acknowledges his up-close experience with the war to inform the reader that he has sufficient basis for his analysis. But to reinforce his authenticity that his view is not just possessed by himself, he borrows many statements and examples used by others who share his ideas.
This paper is a comparison between two very different religions. Specifically Christianity and Buddhism. Coming from opposite sides of the globe these two religions could not be any farther apart in any aspect. I will discuss who Christ is for Christians and who Buddha is for Buddhists. I will also get into the aspects of charity, love, and compassion in both religions and I will be looking at the individual self and how christians see resurrection where the buddhists feel about the afterlife. One thing to keep in mind is that the two religions are very different but they seem to have a very similar underlying pattern. Both believe that there was a savior of their people, Buddha and Christ, and both believe that there is something good that happens to us when our time is done here on earth. This is a very generalized summarization but in order to go in to depth I need to explain the two religions more to fully convey this theory.
Compare And Analysis The Japanese Buddhism And Indo Buddhism Buddhism is a religion and philosophy founded by Siddhartha Gautama in northeast India during the period from the late 6th century to the early 4th century BC. Spreading from India to Central and Southeast Asia, China, Korea, and Japan, Buddhism has played an influential role in the spiritual, cultural, and social life of much of the Eastern world. It is the prevailing religious force in most of Asia (India, China, Japan, Korea, Vietnam, and Tibet). ‘Buddhism’ is reformulated and re-expressed in different cultures and at different times, adopting and redefining aspects of the cultures in which it has taken root. Today, there are about 300 million followers. (Yamplosky) The Indian religion Buddhism, founded in the sixth century BC, is one of the common features of Asian civilization, and Buddhist institutions and believers are found all over East, South, and Southeast Asia. While Buddhism is now just a minority belief in the country of it’s founding, it remains a significant religious and cultural force in Japan today. Buddhism started in India and made its way to China and Korea. From there, it ended up in Japan. Buddhism went through several different periods before it became Japan's national religion. In indo Buddhism, the temple is the main sanctuary, in which services, both public and private, are performed but Japanese Buddhism is mainly hub of individual activities and services. Similarly to Japanese Buddhism, in Indo Buddhism the monastery is a complex of buildings, located usually in a spot chosen for its beauty and seclusion. Its function is to house the activities of the monks. Images are important features of temples, monasteries, and shrines in both Indo a...
This video lecture course is about Buddhism and how it is valid in the terms of modern psychology, hence the name Buddhism and Modern Psychology. In this essay, I will answer two questions pertaining to the topic of how Buddhism in the eyes of psychology is valid. The questions have been chosen out of a list and they are the ones that I felt were most relevant to the topic. The first question that I have chosen to answer is whether modern science lends support to the logic behind Buddhist meditation.
Buddhism and Buddhist philosophy can have a substantial amount of unfamiliar terminology and specific meanings for words we think we know the definition to. In order to ensure comprehension and clarity a few terms need to be defined. Buddhism as a spiritual movement is the following of the teachings of a fifth century B.C. E. Indian spiritual leader named known as Siddhartha Gautama, Shakyamuni, or --in the case of this essay-- the Buddha. Tibetan Buddhism will be defined in a similar manner. Tibetan Buddhism is in the course of this essay will focus on one of the six schools of thought in the Tibetan Buddhist cannon. The “Oral Tradition” or the Kagyu School is the monastic linage that arrives in Kauai in the twentieth century.
1. What is the difference between a. and a. The founder of Buddhism was a man called Siddhartha Gautama, born to a wealthy family and destined for greatness; Siddhartha, however, left his family and the palace in search for religious truth and an end to suffering. Siddhartha tried many ways of reaching an enlightened stage; wandering the forest, joining the beggars, fasting, debating with religious leaders, but when none of these methods brought him a greater understanding of the world, Siddhartha sat himself down under a fig tree, and meditated. After forty-nine days of meditation Siddhartha was said to have achieved an understanding of the cause of suffering, he then became known as the Buddha, enlightened one.
Western psychology is concerned with the investigation of understanding the negative aspects of human behavior, emotions and the mind, and to some extent, with changing them. The Buddhist approach to the investigation of the mind is unscientific, as defined by the science of Western Psychology. It is not concerned with laboratory conditions, control groups, or ‘objectivity’ in the sense of the experimenter being separate from and impartial to the subject (Nettle, 2005). In Buddhism, the person conducting the experiment and the subject are the same. Buddhists seek truth, as do scientists. Science, for the most part, sees the world as something external, which can be observed and understood as truth. Psychology involves understanding the human experience through the study of the mind and how perception governs behavior. Buddhism sees perception as internal and of one’s experience of the outside world as a fundamental part of understanding the truth within our self.
Moksha is a common belief in the Hindu religion and it describes a state where one’s soul connects with God’s soul. In the Hindu religion, achieving moksha removes one from the cycle of life and death, which is the state of reincarnation as one moves from one life to the next. In essence, moksha is a state of unification of one’s soul with that of the creator, therefore achieving oneness of atman and Brahman. This essay discusses the various similarities and differences that exist between Buddhist Nirvana and Hindu Moksha. It can be noted that Buddha was raised in a rich family and he lived through the riches up to some point in his life when he realized that he wanted to discover something different.
Buddhism and Christianity are different religions. Both have numerous similarities as well as differences that one might find really interesting to look at in details. These two religions have certain beliefs, values and traditions which are really compatible. On the other hand, some of these values, beliefs and traditional practices are quite contradicting and conflicting. This makes the study of these two religions an inevitable and pleasurable task. Theology historians have raised adequate concerns and issues relating to connections between Buddhism and Christianity. They claim that there is strong comparability between the characters of Jesus and Buddha, especially their lives and teachings.
Upon reading about the historical and religious background of Ancient India, one can clearly assume that the country was strongly influenced by three main religious teachings: Hinduism, Jainism and Buddhism. These three sects in religious thinking have many similarities as all recognize the life-cycle and the need of liberation, they worship one central deity that used to be a human who gained enlightenment and they all recognize the existence of the eternal soul and after-death re-incarnation. However, they also share a lot of differences that mark the underlying principles of practicing them. I will identify the scope of differences and similarities in these ancient religions in an attempt to understand why each attracted followers, why each was shaped a certain way and how they preserved the interest of followers on into the modern times as well.
The Bhagavad Gita is a timeless example of how Hinduism can be applied and seen in Indian life. It also enforces the example of how Hinduism is the heart of India by demonstrating the qualities of ancient Indian culture. These beliefs although outdated, are also seen manifesting in many important values, such as Buddhism, which will be discussed later. It is in this document that both sets of beliefs which provide the foundation of Hindu and Buddhist beliefs are combined.
In their own way both Sutras highlight the fact that Mahayana Buddhism is more of an all encompassing faith, arguably more lay people friendly, than the traditional Pali Canon which often favors or is geared toward monks and nuns. The most obvious example of this is presented in the “Whole Universe Sutra”, which states that all beings possess the knowledge and enlightenment of Buddhahood within themselves. This pure core is simply buried beneath or wrapped in the deluded minds of the imperfect being (World Universe as a Sutra, 107). In other words, every being is capable of reaching Buddhahood as the truth resides within each individual, however, it can only be reached when “they abandon their deluded, contrary views”. It is only then th...