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There is strong evidence from the primary source The experience of Buddhism: sources and interpretations that Buddhism is associated with supernatural powers, assumptions and imaginations. According to Strong (36) the Buddha is said use the supernatural power of his divine eye to survey the entire world. In this context one might question how this occurrence is possible in a real world. It means that Buddha has the capability to watch over all elements of space and him being aware of everything that takes place concerning human beings, animals and ghosts as well as their suffering (Strong 36). It is therefore possible to question how this happens and if it has truth in it or if they are mere imaginations.

The magical powers associated with Buddha on the other hand tend to portray how his actions are powerful and mastery. For example according to Strong (37) if the Buddha wants to reveal a rebirth as a human being some rays vanish into his knees. He also continues to say that if the Buddha wants to predict the unsurpassed total enlightenment of a Buddha they vanish into his usnisa or the protuberance on the top of his head (Strong 38). The understanding derived from this context is that it is associated with some supernatural powers.

The various beliefs of the Buddha realm present a controversial subject of the existence of human beings and animals. These include the six realms of rebirth which include hell, animal, hungry ghost, human, Asura and the deity realms (Strong 38). According to The experience of Buddhism: sources and interpretations “the law of the Karma states that any moral act, good or bad, will bring about a correspondingly positive or negative result either in this or in a future lifetime” (38). This comment presents some bit of truth in a real world experience but one has to keenly establish which future life is been talked about.

It is equally difficult to understand the existence hell realm. The experience of Buddhism: sources and interpretations noted that for example “people who slay living beings out of greed, delusion, fear, or anger or who rear them in order to harm them are surely going to the Safijiva hell” (39). Again Strong stated that “people who have angered beings of greater virtue or who have killed a disciple of the Buddha or their mother or father or teacher will be reborn in the Avici hell” (39). The main point is to establish if these are facts or just imaginations and assumptions. Also on the other hand The experience of Buddhism: sources and interpretations established that the in the animal realm “people who are hostile and selfish become after death, tigers, cats, jackals, bears, vultures, wolves or other meat eaters”(40). This believes are very controversial as we can caution the reality of these realms. The other aspect is how we can link the personal behavior with what he or she will become after death.

The hungry ghost realm is also difficulty to understand. This is because as stated by Strong the hungry ghost realm leads to rebirth of people who feed on different substances. For example Strong says that people who hinder the practice of dana and who give nothing to himself will become an emaciated preta with a big belly and a mouth with the size of a need (40).These are close to imaginations because the understanding was that Buddha had not yet experienced this occurrences and therefore they were just perceptions. The human realm also presents other set of imaginations which may not have any underlying truth.

Strong says Buddha believed leprosy, consumption, fever, madness, and other human diseases are due to killing, trying up and whipping creatures. Without these assumptions it is impossible to say that human diseases are caused by whipping other creatures. The Buddha’s believe concerning the human realm put its emphasis’ on the next life after death. Another example as indicated by Strong is that people who do not steal others property, who are generous and free from greed obtain what they wish, great wealth that cannot be taken away (41). All these can be viewed as assumptions which have been derived from wishful thinking. According to the view of cosmos these rebirth realms Buddha seeks to establish that all models of rebirth confirm that there is no place of refuge or a place where one can escape after death.

Nobel truths are known to form to the doctrinal of Buddhism. Strong said that Buddha is said to have realized each of the Four Noble Truths in three ways through various ways which include seeing, developing and then finally he realized that he had nothing to learn about them (43). There is also the aspect of suffering which is being brought about by the author about the monks. Strong says that in monkhood there are four Noble Truths which include Nobel Truth of suffering, origination of suffering, cessation of suffering and the Nobel truth of the way leading to the suffering (44).

Establishing the various causes of suffering of the monks does not on the human aspect present a reality but rather it gives contradicting views about the truth of their doctrine. For example according The experience of Buddhism: sources and interpretations to the monks believed that “birth is suffering, sickness is suffering, death, involvement with what is unpleasant, separation from what is pleasant and one not getting what he or she strives for is suffering” (43). Therefore their doctrine has more to do with perception because one can ask the basis of clinging to the existence of suffering (43).

In conclusion, the preaching of Dhama seeks to show the establishment of the monastic community (Strong 42). However the doctrine about suffering presents little controversy because in their definition of suffering one cannot actualize the basis. For example The experience of Buddhism: sources and interpretations stated that the “noble truth leading to the cessation of suffering has been cultivated, that is monks from this basic mental realization, according to doctrines were not handed down from previous teachers” (44). Therefore Strong they were produced in knowledge through insight, understanding, enlightenment, intelligence and wisdom, hence illumination became manifest (44).

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