جستجوی مقالات مرتبط با کلیدواژه « buddhism » در نشریات گروه « علوم قرآن و حدیث »

In different religions, there are various concepts, and in order to better understand these concepts and propositions, it is necessary to pay attention to the key words used in each religion in order to gain a deeper understanding of the beliefs and foundations of each religion and to avoid the confusion of different topics in the complete understanding of religious propositions. In the present research, the semantics of the concept of suffering from the perspective of Buddhism and Islam is discussed in a descriptive and analytical way. In this article, the idea of Buddhism and Islam regarding the concept of suffering is described and its various aspects are examined and it is also stated that the concept of suffering from the point of view of Buddhism is one of the second concepts and from the perspective of Islam it is one of the first concepts, also from the perspective of both Suffering is a real concept. By using these explanations, it is possible to take advantage of the contents and concepts expressed in this article in researches and articles related to the concept of suffering in Buddhism and Islam and provide more complete explanations. Also, by using these descriptions, it is possible to reach the basic and main points related to this concept in these two rituals.

One of the most important Buddhist sects in Tibet is Dalai Lama cult which is known as Lamaism. The most famous leader of this branch is Tenzin Gyatso who is known as fourteenth Dalai Lama. The various ideas of this Buddhist branch are based mainly on traditional Buddhism. Dalai Lama has raised some controversial ideas about God, the purpose of life, happiness and socio-political issues. He has a pluralistic view about religion and does not believe in the principle of the existence of God or a personal God. The goal of life from the point of view of the Dalai Lama is achieving to maximum happiness that it frees up to other concepts such as freedom and kindness. He also has a radical or radical approach to socio-political issues. Critics which may draw to these views, can open the way for the scholars for receiving to a properly understand about the teachings of Buddhism, and in particular the reader who belongs to the tradition of Islamic mysticism, by this research can become more aware of his original and obscurantist traditions.

Man is created in the hardship and faces different difficulties during his life. The management of difficulties helps him to release from sufferings and reveals the path of the peacefulness at the heart of the pains. In the other hand, the absence of the management causes Psychological disorders and dissatisfaction with life. Some religions according to their own weltanschauung (world view) present programs to manage difficulties in order to facility or eliminate them. The Quranic teachings of Islam and its Islamic religious leaders’ teachings and Buddhism teachings have stated methods to achieve this thing. This paper with analytic-descriptive method aims to find Islam and Buddhism approaches to release from pain and to compare and analyze them in the schematic form. The Quran with acceptance of pain and suffering in human life in the different cases believes that it is purposefulness and the profundity of it is good and right and it is a mean to perfection. Islam in a general and total look divides it in to three categories: reflection of deeds, atonement (kafareh) for sin or a back ground for individual perfection. In other side, Buddhism with a pessimistic look to undesirable happenings in human life does not state the goal for suffering which is a universal feature of all existence include man and to free from suffering (the end of suffering) necessarily happens after practicing the eight-fold path. After stating the problem and concept ology of it, this paper aims to present methods (strategies) for liberating from suffering and analyze it.

Present article studies identity of NRMs and by examining the general characteristics of these movements emphasizes on the fact that despite the many differences which exist among them, all have some characteristics in common which are similar to Eastern religions; characteristics such as non-personal God, the use of magic, reincarnation, and the widespread use of terms common in these Eastern religions.The other focus of the present article, however, is the emphasis on the fact that NRMs mainly historically have Eastern origin as well. The hub of NRMs is Japan and Buddhism, with presence in Japan and hybridization with other religions already present in this country, led to the formation of these movements and in particular social conditions, these movements spread and suddenly filled out the social scene of Japan. Therefore, Buddhism is the main actor in the formation of NRMs and Japan is the country in which these movements have been formed and then, transferred to other parts of the world.

A major part of the Buddhist deeds are associated with Buddhist morality. The Buddhist prescriptions consist in a series of moral principles which are concerned with one's duty to one's self and others. The principle of Ahimsa, which means non-injury to one's self and to others, is the most central Buddhist moral teaching. The five abstentions begin with this sentence: "I make a promise to abstain from injuring the living creatures, stealing, immorality, telling lie, and intoxication". Now, is it possible for the human rights to be expressed in terms of these teachings? Is the universal declaration of human rights compatible with the demands of the Buddhist morality? Does the emphasis put upon law not overshadow one's religious duty? In this article, the author, Fredericks, examines the different answers of the Buddhist thinkers to these questions. He also sets forth the Buddhist's criticism of the universal declaration of human rights.

Tantric Buddhism, along with the Hinayana and Mahayana, is one of the Buddhist traditions. This tradition, which consists of a set of beliefs and practices bound up with tantric scriptures, is mainly regarded as intuitional. The tantric texts began to appear since about the third century AD; and the fact that there are a large number of them shows its significance. This tradition is associated with a variety of meditations and rituals which are concerned with the worldly affairs, being a means of achieving salvation and Buddhahood as well. In about the seventh century AD, it was also known as Vajrayana, the diamond way. Mantranaya, the path of mantras, is another term which refers to the tantric Buddhism. This title indicates that the use of mantra is the characteristic aspect of tantric practice. Other features of this tradition are as follows: initiation, incarnation, invocation and worship of gods, use of mandalas, and the presence of the Guru (teacher).