Was The Buddha Sabbañu (Omniscient)?

Siddhartha finally comprehends why he knows nothing about himself, its because he is afraid to; he has a feeling of awakening as he understands that he now must become his own pupil and “learn the secret of Siddhartha” (Page 39, Paragraph 2).

* Krishna pointed out that most people are afraid of death, and that the ignorance described previously is what preventing them from achieving immortality. Only those who have realized that the impermanent has no reality and the reality lies in the eternal; and have seen the boundary between these two would have attained the end of all knowledge. (Bahagavad Gita 2.15)

The Upanishad scriptures suggest that followers exercise their body and mind. These exercises become more important to Hindu practice as time goes by. Through the teachings of Upanishads there is a spiritual essence called “Brahman”. Brahman is a single world soul that is the base of all physical matter, energy, time and space. Brahman is all things on earth and beyond. It is thought that a person’s inner soul known as the “atman”, is part of Brahman and therefore; a person’s innermost soul is part of the single world soul. The meditation associated with the search for perfect knowledge has evolved into a permanent aspect of Hinduism and is known as “Yoga”. During this period Buddhism and Jainism were created as additional ways of reaching enlightenment while denying key teachings and practices.

We also learn that not only Samana has left its mark on Siddhartha, but that also his brief contact with Buddha left its mark also. The Buddhist doctrine shows two opposites are Samsara and Nirvana. All truth has these two opposites, the truth side and the illusion side.

But did the Buddha teach not-self? Or did he teach no-self? The Canon, as far as I've studied it, does not mention the Buddha ever once saying that there is no Atman, or Atta. What he DID say, over and over again, was that those five aggregates of clinging are anatta, or not-self. The Buddha very carefully avoided making a definitive claim of there not being an Atman. A person can identify rather easily with that, and it becomes an object of clinging--a view of self, which is one of the lower fetters. However, it's very difficult

There is a time in all religious experiences that people look for spiritual growth by reflecting on the basics of life. An estimated 376 million people are considered to believe and follow Buddhist practices, the question of the four elements (sight’s), aging people, the sick, funerals processions and religion. These elements that Siddhartha Gautama saw, that led to him to seek religious enlightenment, and to give up his privileged life. These four elements come up in every religious walk at some point. Reflection on these elements can have astonishing effects in someone’s life. By looking at these elements, and by showing the effect they had on Siddhartha Gautama’s life, will show that anyone could grow in their spiritual belief by reflecting

It was not flesh and bone, it was not thought or consciousness. That was what the wise men taught. Where then was it?"(6). He is thinking of taking another path to the self because he believes that he learned as much as he can from the Brahmins. With the Samanas his lifestyle changes dramatically and " [he] had one single goal-to become empty, to become empty of thirst, desire, dreams, pleasure and sorrow- to let the Self die"(14). As a Samana, he wanted to let the Self die in order to reach the secret of pure being. The Samanas believed they could lose the Self through meditation, fasting, and holding of breath. In a relatively short time with the Samanas he is already on the path to becoming a great Samana. When he went through a village he his view of things was that " everything lied, stank of lies; they were all illusions of sense, happiness and beauty"(14). He called the people "child people" because their whole life was materialistic and they were always concerned with trivial matters. Govinda could see that Siddhartha would become an important Samana but Siddhartha became skeptical about this way of life. Siddhartha tells Govinda, " What I have learned so far from the Samanas, I could have learned more quickly and easily in every inn in a prostitute's quarter, amongst the carriers and dice players"(16). Govinda was appalled but Siddhartha explained that he said this because he believes that meditation, fasting and holding of

In chapter six the discussion was based on “Buddhahood” by Heinrich Zimmer. Heinrich Zimmer, “was born in Germany in 1890, he was famous for scholar of Indian philosophy and art” (Ciraulo 80). In this article he was explaining the basic concepts of Buddhism in the four Noble Truths. The “Prince Siddhartha Gautama was born in India in 500 B.C.E. and will forever be known as the enlightened or awakened one- the Buddha” (Ciraulo 80). Buddha’s main concern was to pass from the state of dukkha (suffering) to Nirvana, a state of deathless bliss in this world” (Ciraulo 80). The Buddha’s doctrine is called Yana.

Chapter 4 — The Way the Buddha Analytically Answers the Question of the Kālāmas. This chapter discussed on a well-known sutta, AN 3.56. The discourse has shown a situation, the Kālāmas has being confused by different teachings (from the brahmins and ascetics). They having approached the Buddha and asked to help solve the problem of whom speak truth and who speak false. The Buddha having giving them advice by saying do not go upon the ten knowledge: “…repeated hearing, …tradition, …rumor, …scripture, …surmise, … axiom, …specious reasoning, …bias towards a notion pondered over, … another’s seeming ability, …the consideration ‘The monk is our teacher,’” if they lead to suffering and harm. On the counter, only to abide in them if they are helpful

"Slowly blossomed, slowly ripened in Siddhartha the realization, the knowledge, what wisdom actually was, what the goal of his long search was. It was nothing but a readiness of the soul, ability, a secret art, to think every moment, while living his life, the thought of oneness, to be able to feel and inhale the oneness. Slowly this blossomed in him, was shining back at him from Vasudeva's old, childlike face: harmony, knowledge of the eternal perfection of the world, smiling, oneness." (131). The Om is what unites him and makes Siddhartha find enlightenment.

“knowledge” without ever believing absolute knowledge was possible. According to them, the only things that could

Al-Ghazali begins his discussion of theodicy with a conditional statement that will frame the rest of his one-hundred-line discussion contained in his Ihya text. This conditional statement has as its antecedent a series of eight hypotheticals which are aimed at creating a hypothetical multitude of immensely knowledgeable and wise creatures. The antecedent contains the following hypotheticals: all creatures being as intelligent and knowledgeable as the most intelligent and knowledgeable human, God giving each creature the maximum knowledge and wisdom that their souls can handle, God then giving each creature the combined knowledge of all creatures, God revealing to each creature the consequences of things, God teaching each creature the mysteries of the transcendent world, God teaching each creature about divine favor, God making each creature aware of final punishments, God making each creature aware of good and evil and of benefit and harm. All of these components of the antecedent serve to set up a scenario in which there exists a multitude of extremely wise and knowledgeable creatures. These components are presented in lines one through sixteen of the passage quoted by Ormsby on his pages 38-41 of Theodicy in Islamic Thought.

Jainism and Buddhism acknowledge extremely similar aspects in their respective religions. They both have a grounded belief of karma, samsara, and one of liberation. Although these basic principle are the same, they have differences within them. In this essay, it will discuss the similarities and differences between the basic beliefs and traditions regarding karma, samsara, recognition of the self, and final liberation in regards to Jain and Buddhist religions.

Eastern enlightenment religions have been gaining popularity throughout the western world for the past few decades, with many people attracted to a "different" way of experiencing religion. As with many other enlightenment religions, Buddhism requires disciples to understand concepts that are not readily explainable: one such concept is that of no-self. In this essay I shall discuss the no-self from a number of modern perspectives; however, as no-self is difficult to describe I shall focus on both the self and no-self. Beginning with psychological aspects, and neurophysiological research on transcendental meditation, I shall discuss the impact of modern brain science on our understanding of the self and transcendence. Next I will outline

The idea of omnipotence has been a tricky concept for philosophers for many years. Many philosophers have tried to define it without success. In this essay, I intend to look at, as the question poses, whether ‘A being is omnipotent if it has every power which it is logically possible to possess’ is an adequate definition of omnipotent and then move on to look at some other ways of defining omnipotence to see if they do any better.