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The Four Noble Truths, according to the historical Buddha, supplied the framework for the 45 years he taught after reaching enlightenment. 1. There is suffering. 2. Suffering has a cause. 3. THere is an end to suffering. 4.There is a way to the end of suffering. His first truth, "There is suffering" means that as long as we percieve our lives and world as we know it as being permanent, lasting and real, we are suffering. Suffering is also known as ignorance.
While I'm not qualified to speak on behalf of the Buddha; from the teachings that I have read everything can be said to be largely subject to the laws of cause and effect, including the human condition. So whatever good and bad, right or wrong, problem or opportunity we experience it is simply a matter of what we have created.
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What good deeds have Buddha done?
Good deeds are not a facet of Buddhist thought, there are only deeds. In the widest sense of doing a good deed the Buddha thought his way through to the cause and cure of human suffering and shared the knowledge with mankind.
What is ethical objectivism?
ETHICAL OBJECTIVISM In ethical objectivism moral values and virtues are intrinsic, not dependent on anything outside of them. In ethical objectivism moral law is uncreated and eternal and not subject to any will, divine or human. (One form of ethical objectivism is moral absolutism.) No will can lessen the consequence of acts against the law. There is no grace in ethical objectivism. In order to avoid punishment, one must perfect one's life and follow the law perfectly. The law of karma, continuous birth, death and rebirth until such moral perfection is reached, appears to be the ultimate expression of ethical objectivism. In Hinduism, Buddhism, and Jainism, for most people one lifetime is not enough for such moral perfection. The "Law of Karma" holds that if people act in evil ways, that evil will eventually return to them. Conversely, if people do good deeds, then they will advance in spiritual progress. This is connected to reincarnation, where those with a "negative balance" in good deeds will come back in a lower position in society or the animal world. Ethical subjectivism, as we have seen above, is the opposite of ethical objectivism. Subjectivism says that the moral values are dependent on a human or divine will, that they can change from one situation to another. Please note that a large majority of Christians, Jews, and Muslims believe in moral absolutism, which is a form of ethical objectivism. Also note that Buddhists may have a weaker definition of the law of karma. For some Buddhists it may simply mean that actions have consequences. When it comes to deciding whether Aristotle, Confucius, and the Buddha are ethical objectivists or subjectivists, you should focus on the following questions: (1) For Aristotle and Confucius who or what tells us the right action? (2) What is the role that God plays for Aristotle and Heaven for Confucius? and (3) Does "relative to" me in each of these thinkers undermine ethical objectivism?
What rhymes with Amanda?
panda =] a Allah alma alpha alta aqua Asia asthma aura ayah baba balsa beta boa bola bona brahma broca buddha burma bursa bwana centra cha-cha cheetah china chroma chukka circa claustra cobra coca cola coma comma conga contra costa cuba dacha dahlia data delta dendra derma diva dogma Donna drachma drama era extra ezra fauna fellah feraligatr firma flora fonda fuchsia gala gama gamma geisha gemma genre Georgia Ghana goethe greta guava gumma henna Honda hookah huh hula hydra Ida Inca infra java jonah junta jura juxta kafka kama kappa karma kava kola Krishna krona krone kwacha lama larva lava libra lima lingua lira llama lyra magma magna Malta mama mamba mamma manna mantra mantras matzo Maya mecca melba mensa mesa mica mitzvah mocha mora mullah myna naphtha nasa nausea noah noma nova nucha okra ouija ova panda papa parka parve pasha pasta Persia pica pinna pinta pizza plasma plaza pleura plica pneuma polka prima prussia pukka puma puna pupa purdah quota raga raja rajah retina rhoda rhumba Rosa rota ruga rumba russia rya sabra saga sagas salsa samba sanka santa Sarah sauna schema scilla sclera scotia scuba senna seta sheila sherpa shiva sigma smegma soda sofa soya Sparta spatula spectra spica sputa squama stagna stanza stigma stoma strata stria stroma struma sulfa sulpha supra sura sutra Tampa terra the theta tilde toga Tonga Torah torte trauma troika tuba Tulsa tuna tundra uh ulna ultra umbra ursa vedanta versa via villa visa vista vita viva vodka volga volta vulva yoga yucca yuma zebra zetaRed panda, Miranda, veranda (or verandah) and any words ending in "er" that are mispronounced, i.e.:two syllable words:Gander, dander, hander, lander, pander, sander, zander.Three syllable words:Philander, moon lander.And four syllables:Gerrymander
Main features of Indian socio-political environment?
The most significant aspect of the political history of India, right from the times of Mahavira (6 century B.C.) upto the present day, is that India has rarely been politically united. The periods witnessing political unity have been extremely short in the face of prolonged history of thousands of years. The second remarkable aspect of political history of India is that when politically united under one rule, our country prospered and earned a respectable place in world community. The third and the most important aspects of our history is that even though our political leaders failed us, mostly in achieving political unity, we retained our national unity mainly because of our cultural unity which our people have developed through ages by their inherent sagacity and wisdom. This cultural unity is expressed through our way of life, our spirit of tolerance and accommodation and our capacity of endurance and patience which we have been able to exhibit commonly irrespective of our castes, creed or religion. The main contributing factor to these virtues is the power of assimilation possessed by the Aryan race, settled in the country. Aryans learnt in plenty from the more civilized, original settlers of this land but they also made their own original contribution to enhance the ideas which they learnt. When Mohammedans came to India, they, unlike the previous invaders, came with their own religion and culture, with the result that they could not be assimilated in the existing Indian culture. On the contrary, they tried to impose their own by forcible conversions and political, social and economic repression. But by the passage of time even Islam was influenced by Upanisadic thoughts giving birth to Indian Sufism which attracted both Hindu and Muslim masses. Today an average Muslim's social and ethical attitude is not fundamentally different from that of an average Hindu or Jaina or Christian. One can find a difference only in degrees. But an Indian Muslim or an Indian Christian is more an Indian than his co-religionist elsewhere. Thus our culture, developed by the people of our nation through ages, has saved our national unity, inspite of our political leaders' failure and inspite of the partition of our country on the eve of our political independence. The roots of above analysis are found in the socio-political environment, prevailing during the time of Mahavira. Those were the times when there was no paramount power to control the whole or even a great bulk of the country. There were small states and republics having monarchical as well as non-monarchical forms of government each trying to dominate the other. Political leadership in both the forms of government had failed to unite the country as a one whole. Even in the regions not having monarchy, the political structure was mainly oligarchical in character, power vested in the hands of the elite. Socially, on account of the belief that gods can be pleased to make our life comfortable only by sacrifices, a priestly class with great vested interests grew up and the growth of Brahmanical scriptures, prescribing intricate and highly specialized rules for sacrifices, made the services of the priestly class inevitable even for the ruling princes and political leaders. However, the thinkers like Parsva, Kapila, Uddalaka Aruni, Yajnavalkya and many other Rsis of later Upanisadas had started making dents on stronghold of sacrificial priests and princes. These great thinkers had already started a thinking process which was given a revolutionary push by Mahavira and Buddha and which eventually proved to be a cementing force of cultural unity inspite of the internecine quarrels between the political leaders of the day. A cursory look at the political situation in the time of Mahavira will show this.
Could Buddha liberate your soul?
One of the central doctrines of the Buddha is that there is no unchanging self, no soul, no atta.
What does the statue of Buddha demonstrate?
The statue of Buddha demonstrate different things according to its posture.But most of Buddha statue stands for peace.
According to Buddha is emptiness equivalent to altruism?
No
What is the problem Buddha had with Brahmanism?
He was opposed to caste system in Brahmanism.
The Buddha was particularly troubled by the problem of?
human suffering and death
According to Buddha what is suffering?
It is the stress of people dying.
What is the book 'Siddharta' about?
The life of the Buddha according to Hesse.
Is it true that Buddha was the first enlightened person on earth?
No, the Buddha that we talk about today - Shakyamuni Buddha - was not the first Buddha according to the Pali Canon (The Buddhist Scriptures). Depending on what source you look at, it is said there were anywhere between six and 28 earlier Buddha's. One of the most important Buddha's was Prince Siddhartha Guatama
What has the author A-Ferdinand Herold written?
A.-Ferdinand Herold has written: 'The life of Buddha' -- subject(s): Buddha and Buddhism 'La vie du Bouddha' -- subject(s): Buddha and Buddhism 'Le victorieux' 'The life of Buddha according to the legends of ancient India' -- subject(s): Buddha and Buddhism
Who is the central figure of Buddhism?
A holy figure is one related to a deity. Buddhism has no holy figures as it has no deity. The figure of Buddha is often represented in Buddhist temples and shrines. This does not make it a holy figure, rather it is a revered figure. It honours the man who determined the way by which each of us may find our way out of the cycle of death and rebirth and to enlightenment.
Why must people suffer?
According to the Buddha it's because of their ignorance and attachments.
What according to Gautama Buddha has to be followed to become free from suffering?
The eightfold rights
