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Вопрос id:541669
Укажите частеречную принадлежность подчеркнутого слова: The other is called Mahāyāna, “the means of salvation available to a larger number of people,” by its followers, who call the first Hīnayāna, “the means of salvation restricted to a smaller number of people” (or simply the greater and lesser vehicles).
Вопрос id:541670
Укажите частеречную принадлежность подчеркнутого слова: There is disagreement among scholars about the dates of the Buddha's birth and death.
Вопрос id:541671
Укажите частеречную принадлежность подчеркнутого слова: This literature includes the “Three Baskets” - three collections of the Buddha's teaching and the commentaries on it; these were preserved by adherents of the Theravāda tradition.
Вопрос id:541672
Укажите частеречную принадлежность подчеркнутого слова: This literature includes the “Three Baskets” - three collections of the Buddha's teaching and the commentaries on it; these were preserved by adherents of the Theravāda tradition.
Вопрос id:541673
Укажите частеречную принадлежность подчеркнутого слова: This movement was influenced by gnostic and magical currents pervasive at that time.
Вопрос id:541674
Укажите частеречную принадлежность подчеркнутого слова: Buddhism came into being in northeastern India during the period from the late 6th century to the early 4th century BC, a period of great social change and intense religious activity.
Вопрос id:541675
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Buddhism is a religion and philosophy that developed from
in two closely relatedliterary languages of ancient India, Pāli and Sanskrit.
Ancient Buddhist scripture and doctrine developed primarily
China, Korea, and Japan, Buddhism has played a central role in the spiritual, cultural, and social life of the Eastern world and during the 20th century has spread to the West.
Spreading from India to Central and Southeast Asia,
the teachings of the Buddha Gautama (or Gotama), who lived as early as the 6th century BC.
Вопрос id:541676
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Most scholars in Europe, the United States,
and India believe that the historical Buddha lived from about 563 to about 483 BC.
Buddhism came into being in northeastern India during the
of the Buddha's birth and death.
There is disagreement among scholars about the dates
period from the late 6th century to the early 4th century BC, a period of great social change and intense religious activity.
Вопрос id:541677
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At this time in India, many were no longer content with the external formalities of Brahmanic
later (from about 448 to 368 BC).
Many others, especially in Japan, believe that he lived about 100 years
beyond the Vedas (Hindu sacred scriptures).
In northwestern India there were ascetics who tried to go
(Hindu high-caste) sacrifice and ritual.
Вопрос id:541678
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Society in this area was troubled by the breakdown of tribal unity and the expansion of
several petty kingdoms. Religiously, this was a time of doubt, turmoil, and experimentation.
In the literature that grew out of this movement, the Upanishads, a new emphasis on renunciation
and transcendental knowledge can be found.
But northeastern India, which was less influenced by
the Aryans who had developed the main tenets and practices of the Vedic Hindu faith, became the breeding ground of many heterodox sects.
Вопрос id:541679
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In the centuries following the
founder's death, Buddhism developed in two directions.
In the case of Buddhism this pattern became the basis for the Triratna—the “Three Jewels” of Buddha (the teacher), dharma (the teaching), and sangha (the community)—
India at the time, was constituted by the presence of a charismatic teacher, by the teachings this leader promulgated, and by a community of adherents that was often made up of renunciant members and lay supporters.
Buddhism, like many of the sects that developed in northeastern
in which Buddhists have traditionally taken refuge.
Вопрос id:541680
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One, usually called Theravāda by its present-day adherents, remained relatively faithful to what
available to a larger number of people,” by its followers, who call the first Hīnayāna, “the means of salvation restricted to a smaller number of people” (or simply the greater and lesser vehicles).
In its spread, Buddhism
it considered to be the true tradition of the Buddha's teachings.
The other is called Mahāyāna, “the means of salvation
influenced the currents of thought and religion in other countries.
Вопрос id:541681
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For all the discussion on the two paths of salvation—the gradual and the instant—
gnostic and magical currents pervasive at that time.
Finally there developed in India a movement called Vajrayāna, or Esoteric Buddhism,
the aim of which was to obtain liberation more speedily.
This movement was influenced by
and the various ways of interpreting the key Mahāyāna concepts of the “void” and the mind-element, the ethics remain fundamentally the same.
Вопрос id:541682
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The monastic organizations
is always recognized as the revealer of Buddhist truth.
The Buddha, the original teacher,
multiplies himself in numberless epiphanies—all manifestations of a single immutable reality—and he emphasizes the certainty of the void and the relativity of all appearances.
In the later doctrines, his preaching is not just that given to his first disciples: he
suffered the influence of diverse historical situations, but the basic structure remains intact.
Вопрос id:541683
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This literature includes the “Three Baskets” - three collections o
not negate its basic principles.
Buddhism did
bringing to life an immense literature.
Instead they were reinterpreted, rethought, andreformulated,
f the Buddha's teaching and the commentaries on it; these were preserved by adherents of the Theravāda tradition.
Вопрос id:541684
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The teaching attributed to the Buddha was transmitted orally byhis disciples,
prefaced by the phrase “thus have I heard”; therefore, it is difficult to say whether his discourses were related as they were spoken.
It also includes many sutras and tantras that have been
recognized by the followers of the Mahāyāna and Tantric Buddhist traditions as Buddhavacana , “the word of the Buddha,” along with commentaries on these texts.
Consequently, from the first sermon of the Buddha at Sārnāth tothe most recent derivations, there is an indisputable continuity—
a development or metamorphosis around a central nucleus—by virtue of which Buddhism is differentiated from other religions.
Вопрос id:541685
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They usually allude, however, to the place, time, and community where he preached;
his entire teaching on the fact of human suffering.
An attempt was made by Buddhist councils
and there is concordance between various versions.
It may be said that the Buddha based
in the first centuries after the Buddha's death to establish his true and original teachings.
Вопрос id:541686
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Existence is
are precisely those that also give rise to suffering.
The conditions that make an individual
painful.
Individuality
implies limitation; limitation gives rise to desire; and, inevitably, desire causes suffering, since what is desired is transitory, changing, and perishing.
Вопрос id:541687
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It is the impermanence of the object of craving
can dispel the “ignorance” that perpetuates this suffering.
By following the “path” taught by the Buddha, the individual
doctrine was not one of despair.
The Buddha's
that causes disappointment and sorrow.
Вопрос id:541688
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The Buddha departed from the
and beingthemselves impermanent, human beings search for the way of deliverance, for that which shines beyond the transitoriness of human existence—in short, for enlightenment.
According to the Buddha, reality, whether of external things or the psychophysical
totality of human individuals, consists in a succession and concatenation of microseconds called dhamma (these “components” of reality are not to be confused with dhamma meaning “law” or “teaching”).
Living amid the impermanence of everything
main lines of traditional Indian thought in not asserting an essential or ultimate reality in things.
Вопрос id:541689
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Moreover, contrary to the theories
is a popular delusion; the objects with which people identify themselves—fortune, social position, family, body, and even mind—are not their true selves.
Life is a stream of becoming, a series
of the Upanishads, the Buddha did not want to assume the existence of the soul as a metaphysical substance, but he admitted the existence of the self as the subject of action in a practical and moral sense.
The concept of the individual ego
of manifestations and extinctions.
Вопрос id:541690
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This is becoming different, and there can be no way of
without a putting together of components.
There is nothing permanent, and,
becoming different without a dissolution, a passing away.
There can be no individuality
if only the permanent deserved to be called the self, or atman, then nothing is self.
Вопрос id:541691
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A person is in a process of continuous
Buddhists set forth the theory of the five aggregates or constituents of human existence: corporeality or physical forms,(2) feelings or sensations, (3) ideations, (4) mental formations or dispositions (sankhāra ), and (5) consciousness.
To make clear the concept of no-self (anatman),
change, with no fixed underlying entity.
Вопрос id:541692
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According to the doctrine of karma, good conduct brings a pleasant and happy result and creates a tendency toward
similar good acts, while bad conduct brings an evil result and creates a tendency toward repeated evil actions.
The belief in rebirth, or samsara, as a potentially
endless series of worldly existences in which every being is caught up was already associated with the doctrine of karma in pre-Buddhist India, and it was generally accepted by both the Theravāda and the Mahāyāna traditions.
This furnishes the basic context for the
moral life of the individual.
Вопрос id:541693
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Indian non-Buddhist philosophers attacked this vulnerable
are committed, others in the immediately succeeding one, and others in future lives that are more remote.
The acceptance by Buddhists of the
belief in karma and rebirth while holding to the doctrine of no-self gave rise to a difficult problem: how can rebirth take place without a permanent subject to be reborn?
Some karmas bear fruit in the same life in which they
point in Buddhist thought, and many modern scholars have also considered it to be an insoluble question.
Вопрос id:541694
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The relation between existences in rebirth has been explained by the analogy of fire, which maintains itself unchanged in appearance and yet is different in every moment—
(originally, the inhabitants of the land of the Indus River).
Introduced in about 1830 by British writers, the
what may be called the continuity of an ever-changing identity.
Hinduism is the beliefs, practices, and socioreligious institutions of the Hindus
term properly denotes the Indian civilization of approximately the last 2,000 years, which evolved from Vedism, the religion of the Indo-European peoples who settled in India in the last centuries of the 2nd millennium BC.
Вопрос id:541695
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Because it integrates a variety of elements,
diverse doctrines, cults, and ways of life.
As a religion, Hinduism is a composite of
Hinduism constitutes a complex but largely continuous whole and has religious, social, economic, literary, and artistic aspects.
The spectrum that ranges from the level of popular Hindu belief to
that of elaborate ritual technique and philosophical speculation is very broad and is attended by many stages of transition and varieties of coexistence.
Вопрос id:541696
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Such local deities are also frequently looked
combined with the worship of more or less personal gods or with mysticism, asceticism, and abstract and profound theological systems or esoteric doctrines.
The worship of local deities does not exclude the belief in pan-Indian
upon as manifestations of a high God.
Magic rites, animal worship, and belief in demons are often
higher gods or even in a single high God.
Вопрос id:541697
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It is axiomatic that no religious idea in India
ever dies or is superseded—it is merely combined with the new ideas that arise in response to it.
Hindus are inclined to revere the divine in every manifestation,
whatever it may be, and are tolerant, allowing others—including both Hindus and non-Hindus—whatever beliefs suit them best.
In principle, Hinduism incorporates all forms of belief and worship
without necessitating the selection or elimination of any.
Вопрос id:541698
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The core of religion
Hindu, and because Hindus are disposed to think synthetically and to regard other forms of worship, strange gods, and divergent doctrines as inadequate rather than wrong or objectionable, they tend to believe that the highest divine powers complement one another.
A Hindu may embrace a non-Hindu religion without ceasing to be a
to be irreconcilable.
Few religious ideas are considered
does not depend on the existence or nonexistence of God or on whether there is one godor many.
Вопрос id:541699
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Moreover, the tendency of Hindus to distinguish themselves from
verbal definition, it is not conceived in dogmatic terms.
Because religious truth is said to transcend all
it has neither a beginning or founder, nor a central authority, hierarchy, or organization.
Hinduism is both a civilization and a congregation of religions;
others on the basis of practice rather than doctrine further de-emphasizes doctrinal differences.
Вопрос id:541700
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Judaism is the religion of
a way of life as well as a set of basic beliefs and values, which is discerned in patterns of action, social order, and culture as well as in religious statements and concepts.
Every attempt at a specific definition of Hinduism has proved
unsatisfactory in one way or another, the more so because the finest scholars of Hinduism, including Hindus themselves, have emphasized different aspects of the whole.
It is the complex expression of a religious and ethnic community,
the Jews.
Вопрос id:541701
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It is history that provides the clue to an understanding of Judaism, for its
their understanding of events was not superadded to but was contemporaneous with their experience or report of them.
Such a distinction, however, would have been unacceptable to the authors, for
tales report contemporary events and activities, they do so for essentially theological reasons.
Many contemporary scholars agree that although the biblical (Old Testament)
primal affirmations appear in early historical narratives.
Вопрос id:541702
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It is this particular claim—to have experienced God's presence in human events—and
intimate disclosure occurred in human actions.
Although other ancient communities saw a divine presence in history, this was taken up in its most consequent
fashion within the ancient Israelite community and has remained, through many developments, the focus of its descendants' religious affirmations.
God's presence was also experienced within the natural realm, but the more immediate or
that the divine presence was encountered.
For them, it was primarily within history
its subsequent development that is the differentiating factor in Jewish thought.
Вопрос id:541703
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Further, God had—as person—in a particular encounter revealed the pattern and structure of communal
and individual life to this people.
As ancient Israel believed itself through its history to be standing in a unique relationship to the divine, this basic belief affected and
fashioned its life-style and mode of existence in a way markedly different from groups starting with a somewhat similar insight.
The response of the people Israel to the divine presence in history was seen as crucial not
only for itself but for all mankind.
Вопрос id:541704
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Claiming sovereignty over the people because of his continuing action in history on its behalf,
he had established a berit (“covenant”) with it and had required from it obedience to his Torah (teaching).
This obedience was a further means by which the divine presence was
the establishment of peace and well-being in the universe and in mankind.
The corporate life of the chosen community was thus a summons to the rest of mankind to recognize God's presence, sovereignty, and purpose—
made manifest—expressed in concrete human existence.
Вопрос id:541705
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Even the chosen community failed in its obligation and had, time and again, to be summoned back to its responsibility by divinely called spokesmen—the prophets—
who warned of retribution within history and argued and reargued the case of affirmative human response.
Israel's role in the divine economy and thus Israel's particular culpability were dominant themes sounded
against the motif of fulfillment, the ultimate triumph of the divine purpose, and the establishment of divine sovereignty over all mankind.
History, moreover, disclosed not only God's purpose but also manifested man's inability to
live in accord with it.
Вопрос id:541706
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In their encounter with the great civilizations, from ancient Babylonia and Egypt down to Western Christendom
and their religion have displayed both a remarkable adaptability and continuity.
Furthermore, each period of Jewish history has left behind it a specific
element of a Judaic heritage that continued to influence subsequent developments, so that the total Jewish heritage at any time is a combination of all these successive elements along with whatever adjustments and accretions are imperative in each new age.
In nearly 4,000 years of historical development, the Jewish people
and modern secular culture, they have assimilated foreign elements and integrated them into their own socioreligious system, thus maintaining an unbroken line of ethnic and religious tradition.
Вопрос id:541707
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The fundamental teachings of Judaism have often
although it could be combined with a measure of particularism.
By its very nature monotheism ultimately postulated religious universalism,
been grouped around the concept of an ethical (or ethical-historical) monotheism.
Belief in the one and only God of Israel has been adhered to by professing Jews
of all ages and all shades of sectarian opinion.
Вопрос id:541708
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Such an arrangement presupposed a covenant
between God and the people, the terms of which the chosen people had to live up to orbe severely punished.
As the 8th-century-BC prophet Amos expressed it:
that is, of a people chosen by God as “a kingdom of priests and a holy nation” to set an example for all mankind.
In the case of ancient Israel, particularism took the shape of the doctrine of election;
“You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.”
Вопрос id:541709
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Further, it was a concept that combined with the messianic idea, according to which, at the advent of the Redeemer, all nations would see the light, give up
war and strife, and follow the guidance of the Torah (divine guidance, teaching, or law) emanating from Zion (a hill in Jerusalem that has a special spiritual significance).
With all its variations in detail, messianism has, in
one form or another, permeated Jewish thinking throughout the ages and, under various guises, has coloured the outlook of many secular-minded Jews.
Law became the major instrumentality by which Judaism was
to bring about the reign of God on earth.
Вопрос id:541710
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The ideal, therefore, as expressed in the Ten Commandments, was a religioethical conduct that involved ritualistic observance as well as individual and social ethics, a liturgical–ethical
was a religioethical conduct that involved ritualistic observance as well as individual and social ethics, a liturgical–ethical way constantly expatiated on by the prophets and priests, rabbinic sages, and philosophers.
The ideal, therefore, as expressed in the Ten Commandments,
or moral law that embraces practically all domains of life.
In this case law meant not only what the Romans called jus (human law) but also fas, the divine
way constantly expatiated on by the prophets and priests, rabbinic sages, and philosophers.
Вопрос id:541711
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Judaism, whether in its “normative” form or its sectarian deviations,
Jewish people, that the divine guidance of history constantly manifests itself and will ultimately culminatein the messianic age.
Christianity is major religion, stemming from the life, teachings,
never completely departed from this basic ethical–historical monotheism.
According to Judaic belief, it is through the historical evolution of man, and particularly of the
and death of Jesus of Nazareth (the Christ, or the Anointed One of God) in the 1st century AD.
Вопрос id:541712
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Geographically the most widely diffused of all faiths, it has a constituency of
in addition to these churches there are several independent churches of Eastern Christianity as well as numerous sects throughout the world.
It has become the largest of
the world's religions.
Its largest groups are the Roman Catholic Church, the Eastern Orthodox churches, and the Protestant churches;
some 2 billion believers. Its largest groups are the Roman Catholic Church, the Eastern Orthodox churches, and the Protestant churches; in addition to these churches there are several independent churches of Eastern Christianity as well as numerous sects throughout the world.
Вопрос id:541713
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At the very least, Christianity is the faith tradition
one of the world religions, alongside Hinduism, Buddhism, Islām, and others.
In this context, faith refers both to the believers' act
that focuses on the figure of Jesus Christ.
That tradition, viewed as a system of belief and behaviour, leads people to see Christianity as
of trust and to the content of their faith.
Вопрос id:541714
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Christianity is thus both a living tradition of faith and the culture that the
a culture, a set of ideas and ways of life, practices, and artifacts that have been handed down from generation to generation through the 20 centuries since Jesus first became the object of faith.
As a tradition, Christianity is more than a system of religious belief. It also has generated
faith leaves behind as a kind of deposit.
The agent of Christianity is
the church, the community of people who make up the body of believers.
Вопрос id:541715
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To say that Christianity “focuses” on Jesus Christ
is to say that, whatever else it comprehends, somehow it brings these realities together in reference to an ancient historic figure.
Few Christians would be content to keep
this reference merely historical.
Christianity may incorporate, along with such believers, their doctrines,
occur in the realm of timeless ideas but among ordinary humans through the centuries—the vast majority of Christians focus their faith in Jesus Christ as someone who is also a present reality.
Although their faith tradition is historical—i.e., they believe that transactions with the divine do not
customs, and historical episodes.
Вопрос id:541716
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That complexity is apparent when one tries to envision the more than
22,000 separate churches, sects, and denominations that make up the Christian faith tradition today.
They may include many other references in their tradition and thus may speak
is also something very complicated.
While there is something simple about this focus on Jesus as the central figure, there
of “God” and “human nature” or of “church” and “world,” but they would not want to be nor would they be called Christian if they did not bring their eyes and attentions first and last to Jesus Christ.
Вопрос id:541717
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To project these separate bodies against the background of their development in the nations of
the world is to suggest the bewildering variety.
To picture people expressing their adherence to that tradition in their prayer life
and those surrounding it have made attempts at simplification.
Given such complexity, it is natural that through the ages both those in the tradition
and cathedral-building, in their quiet worship or their strenuous efforts to change the world, is to suggest even more of the variety.
Вопрос id:541718
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In 1484 an Orthodox council defined that Roman Catholics desiring to join
on the “essence” of the faith, and thus on the ideas that are integral to it, or to be concerned with the “identity” of the tradition, and thus on the boundaries of its historical experience.
Since the failure of the unionist Council of Florence (1439)
there have been no official attempts to restore unity between the Orthodox Church and Roman Catholicism.
Two ways to do this have been to concentrate
the Orthodox Church were to be received through chrismation (or confirmation).
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