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the theory of karma and rebirth in buddhist and jaina
the theory of karma and rebirth in buddhist and jaina

... 3. The Jaina and the Buddhists both believe that no God can give us pleasure or pain, or get us liberation. One can be liberated by one's own efforts. 4. The Jaina and Buddhists both agree that this universe is without beginning and end and that no personal God is its creator. 5. Those who want to ...
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107 A Comparative Study of Ahimsa (non

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... Humans are the only animal that crave salvation. Why do we seek salvation; from what do we need to be saved from? If we look closely at a few religions and the experiences of those who have seen humans at their worst, we can conclude that salvation is being saved from the human condition. Salvation ...
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... and many of his modern followers have a view of Buddhism at least as broad as that held in other Buddhist sects” (154). ...
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... Shortly thereafter, one of the first books was published arguing not only for the compatibility of Buddhism to science, but for the former’s superiority.5 Two main theses were presented. First, Western “science” is not as different from (Christian/ theistic) faith insofar as it has emerged in the We ...
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present situation of indonesian buddhism: in memory of bhikkhu

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... aspects of the mind, such as the phenomena of telepathy, clairvoyance and the recollection of previous lives. From this may develop an entirely new approach to the problem of being. A new one, that is, so far as the West is concerned. But nothing in mental science, or in philosophy, is really new. M ...
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... What does it mean to be a Buddha? There are obviously many ways of reading the Lotus Såtra, including, I suppose, several legitimate ways, by which I mean ways reasonably consistent with or based upon the text itself. Without trying to argue for such an interpretation here, I will simply share with ...
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Nirvana (Buddhism)

Nirvana (Sanskrit, also nirvāṇa; Pali: nibbana, nibbāna ) is the earliest and most common term used to describe the goal of the Buddhist path. The term is ambiguous, and has several meanings. The literal meaning is ""blowing out"" or ""quenching.""Within the Buddhist tradition, this term has commonly been interpreted as the extinction of the ""three fires"", or ""three poisons"", passion, (raga), aversion (dvesha) and ignorance (moha or avidyā). When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.In time, with the development of Buddhist doctrine, other interpretations were given, such as the absence of the weaving (vana) of activity of the mind, the elimination of desire, and escape from the woods, cq. the five skandhas or aggregates.Buddhist tradition distinguishes between nirvana in this lifetime and nirvana after death. In ""nirvana-in-this-lifetime"" physical life continues, but with a state of mind that is free from negative mental states, peaceful, happy, and non-reactive. With ""nirvana-after-death"", paranirvana, the last remains of physical life vanish, and no further rebirth takes place.Nirvana is the highest aim of the Theravada-tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nirvana, but a Buddha re-enters the world to work for the salvation of all sentient beings.Although ""non-self"" and ""impermanence"" are accepted doctrines within most Buddhist schools, the teachings on nirvana reflect a strand of thought in which nirvana is seen as a transcendental, ""deathless"" realm, in which there is no time and no ""re-death."" This strand of thought may reflect pre-Buddhist influences, and has survived especially in Mahayana-Buddhism and the idea of the Buddha-nature.
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