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==== Krahasimi ====
Tekstet e hershme të budizmit, hinduizmit dhe jainizmit ndajnë konceptet dhe terminologjinë që lidhen me rimishërimin.{{sfn|Paul Williams|Anthony Tribe|Alexander Wynne|2012|pp=30–42}} Ata gjithashtu theksojnë praktika të ngjashme të virtytshme dhe [[karma]] të nevojshme për çlirimin dhe çfarë ndikon në rilindjet e ardhshme.<ref name=damienkeown32/><ref>{{cite book|author=Michael D. Coogan|title=The Illustrated Guide to World Religions |url=https://books.google.com/books?id=BshpqnbLOvQC| year=2003| publisher=Oxford University Press| isbn=978-0-19-521997-5| page=192}}</ref> Për shembull, të tre diskutojnë virtyte të ndryshme - ndonjëherë të grupuara si Yamas dhe Niyamas – siç janë jo-dhunë, vërtetësi, jo-vjedhje, jo-pronësi, dhembshuri për të gjitha qeniet e gjalla, bamirësia dhe shumë të tjera.<ref>{{cite book|author1=David Carpenter|author2=Ian Whicher|title=Yoga: The Indian Tradition|url=https://books.google.com/books?id=8M-PAgAAQBAJ|year=2003|publisher=Routledge|isbn=978-1-135-79606-8|page=116}}</ref><ref>{{cite book|author=Rita Langer |title=Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan Practice and Its Origins |url=https://books.google.com/books?id=61wKxrQeXYYC |year=2007|publisher=Routledge |isbn=978-1-134-15873-7 |pages=53–54 }}</ref>
 
Budizmi, Hinduizmi dhe Jainizmi nuk pajtohen në supozimet dhe teoritë e tyre rreth rilindjes. Hinduizmi mbështetet në supozimin e tij themelor se "shpirti, ekziston në vetvete" ([[Atman (Hinduism)|Atman]], attā), në kontrast me supozimin budist se "nuk ka shpirt, ska vetvete" ([[Anatta]], anatman).<ref>[a] {{cite book|author=Christmas Humphreys|title=Exploring Buddhism|url=https://books.google.com/books?id=V3rYtmCZEIEC |year=2012|publisher=Routledge|isbn=978-1-136-22877-3 |pages=42–43 }}<br>[b] {{cite book|author=Brian Morris |title=Religion and Anthropology: A Critical Introduction |url=https://books.google.com/books?id=PguGB_uEQh4C&pg=PA51 |year=2006|publisher=Cambridge University Press |isbn=978-0-521-85241-8|pages=51 }}, '''Quote:''' "(...) anatta is the doctrine of non-self, and is an exteme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."<br>[c] {{cite book|author=Richard Gombrich|title=Theravada Buddhism|url=https://books.google.com/books?id=jZyJAgAAQBAJ|year=2006|publisher=Routledge|isbn=978-1-134-90352-8|page=47}}, '''Quote:''' "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."</ref><ref name=6sourcesatmanfmt>'''[a]''' [http://www.britannica.com/topic/anatta Anatta], Encyclopedia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman (“the self”).";<br> '''[b]''' Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, {{ISBN|978-0791422175}}, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";<br> '''[c]''' Edward Roer (Translator), {{Google books|3uwDAAAAMAAJ|Shankara's Introduction|page=2}} to ''Brihad Aranyaka Upanishad'', pages 2-4;<br> '''[d]''' Katie Javanaud (2013), [https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana Is The Buddhist ‘No-Self’ Doctrine Compatible With Pursuing Nirvana?], Philosophy Now;<br> '''[e]''' David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74;<br> '''[f]''' KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, {{ISBN|978-8120806191}}, pages 246-249, from note 385 onwards;</ref><ref name=johnplott3>John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-8120801585}}, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref> Traditat Hinduse e konsiderojnë shpirtin si thelbin e pandryshueshëm të përjetshëm të një qenieje të gjallë dhe atë që udhëton nëpër reinkarnacione/rimishërime deri sa të arrijë vetëdijen.<ref>{{cite book|author=Bruce M. Sullivan|title=Historical Dictionary of Hinduism|url=https://books.google.com/books?id=cvhGP8NRx4QC|year=1997|publisher=Scarecrow|isbn=978-0-8108-3327-2|pages=235–236 (See: Upanishads)}}</ref><ref>{{cite book|author=Klaus K. Klostermaier|title=A Survey of Hinduism: Third Edition|url=https://books.google.com/books?id=E_6-JbUiHB4C|year=2007|publisher=State University of New York Press|isbn=978-0-7914-7082-4|pages=119–122, 162–180, 194–195}}</ref>{{Sfn| Kalupahana|1992|pp=38-39}} Budizmi, përkundrazi, pohon një teori rilindjeje pa Vetvete dhe e konsideron realizimin e jo-Vetvetes ose të zbrazëtisë si Nirvana (nibbana). Pra, budizmi dhe hinduizmi kanë një pikëpamje shumë të ndryshme nëse ekziston vetvetja ose shpirt, i cili ndikon detajet e teorive të tyre të rilindjes përkatëse.<ref>{{cite book|author=G Obeyesekere|editor=Wendy Doniger|title=Karma and Rebirth in Classical Indian Traditions|url=https://books.google.com/books?id=4WZTj3M71y0C|year=1980|publisher=University of California Press|isbn=978-0-520-03923-0|pages=137–141}}</ref><ref>{{cite book|author=Libby Ahluwalia|title=Understanding Philosophy of Religion|url=https://books.google.com/books?id=qToLEij4aNgC|year=2008|publisher=Folens|isbn=978-1-85008-274-3|pages=243–249}}</ref><ref>{{cite book|author1=Harold Coward|author2=Julius Lipner|author3=Katherine K. Young|title=Hindu Ethics|url=https://books.google.com/books?id=--WD-HSt-fYC|year=1989|publisher=State University of New York Press|isbn=978-0-88706-764-8|pages=85–94}}</ref>
 
Doktrina e rimishërimit në jainizëm ndryshon nga ajo në budizëm, edhe pse të dyja janë tradita jo-theiste [[Sramana]].<ref name=naomiappleton76/><ref>{{cite book|author=Kristi L. Wiley|title=Historical Dictionary of Jainism|url=https://books.google.com/books?id=XubfClGnIAUC|year=2004|publisher=Scarecrow|isbn=978-0-8108-5051-4|page=91}}</ref> Jainizmi, përkundër budizmit, pranon supozimin themelor se shpirti ekziston (''[[Jiva]]'') dhe pohon se ky shpirt është i përfshirë në mekanizmin e rilindjes.<ref>{{cite book|author=Kristi L. Wiley|title=Historical Dictionary of Jainism|url=https://books.google.com/books?id=XubfClGnIAUC|year=2004|publisher=Scarecrow|isbn=978-0-8108-5051-4|pages=10–12, 111–112, 119}}</ref> Më tej, jainizmi e konsideron [[asketizmi]]n si një mjet të rëndësishëm për çlirimin shpirtëror që përfundon gjithë rimishërimin, ndërkohë që budizmi nuk e bën.<ref name=naomiappleton76>{{cite book|author=Naomi Appleton |title=Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories |url=https://books.google.com/books?id=AhT7AgAAQBAJ |year=2014|publisher=Cambridge University Press |isbn=978-1-139-91640-0|pages=76–89 }}</ref><ref>{{cite book|author=Gananath Obeyesekere |title=Karma and Rebirth: A Cross Cultural Study |url=https://books.google.com/books?id=IEK4Qgm7Z0kC |year=2006|publisher=Motilal Banarsidass |isbn=978-81-208-2609-0 |pages=107–108 }};<br>{{cite book|author=Kristi L. Wiley|title=Historical Dictionary of Jainism|url=https://books.google.com/books?id=XubfClGnIAUC|year=2004|publisher=Scarecrow|isbn=978-0-8108-5051-4|pages=118–119}}</ref><ref>{{cite book|author=John E. Cort|title=Jains in the World: Religious Values and Ideology in India |url=https://books.google.com/books?id=PZk-4HOMzsoC| year=2001|publisher= Oxford University Press |isbn=978-0-19-803037-9|pages=118–123}}</ref>
 
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