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For example, he defines emptiness (sunyata) as suchness (tathata) and says that suchness is the intrinsic nature (svabhava) of the mind which is Enlightenment (bodhi-citta). Moreover, he frequently uses the terms suchness ( tathata ) and Suchness-Awareness ( tathata-jnana ) interchangeably.
Buddhism rejects the idea of Brahman, and the metaphysical ideas about soul (atman) are also rejected by Buddhism, while those ideas are essential to moksha in Hinduism. [64] In Buddhism, nirvana is 'blowing out' or 'extinction'. [65] In Hinduism, moksha is 'identity or oneness with Brahman'. [61]
The ishta-devata of Hinduism is an aspect of God for personal worship. [21] In Buddhism, a yidam is a manifestation of enlightenment and may take the form of Sambhogakāya Buddhas, tantric deities such as Dakinis, bodhisattvas, Dharma protectors (Dharmapalas) or other historical figures such as past gurus or religious leaders. [20]
Scholarly views regarding the influence of Mahāyāna Buddhism on Advaita Vedānta have historically and in modern times ranged from "Advaita and Buddhism are very different", to "Advaita and Buddhism absolutely coincide in their main tenets", to "after purifying Buddhism and Advaita of accidental or historically conditioned accretions, both systems can be safely regarded as an expression of ...
A jīvanmukta, literally meaning 'liberated while living', [1] is a person who, in the Jain and Vedānta philosophy, has gained complete self-knowledge and self-realisation and attained kaivalya (enlightenment) or moksha (liberation), thus is liberated while living and not yet dead.
In Japanese Buddhism, satori is a "first step" or embarkation toward Buddhahood: Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation.
This basic scheme underlies Hinduism, Jainism and Buddhism, where "the ultimate aim is the timeless state of moksa, or, as the Buddhists first seem to have called it, nirvana." [30] Although the term occurs in the literatures of a number of ancient Indian traditions, the concept is most commonly associated with Buddhism. [4]
Thus, Dōgen writes "Those who greatly enlighten illusion are Buddhas; those who have great illusion in enlightenment are sentient beings." [ 4 ] However, Mahayana Buddhism also simultaneously teaches that sentient beings also contain Buddha-nature —the intrinsic potential to transcend the conditions of saṃsāra and attain enlightenment ...