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加拿大大学申请文书

佛教作为中国的主要宗教之一,对于灵魂及其存在有着大量的概念和观念,这并不令人惊讶。由于它的流行,这些概念被道教所接受。灵宝道教是主流道教的一个派别,它具体地整合了众多关于灵魂存在和死后生命的佛教思想。人们也知道灵宝的牧师或牧师会举行与来世有关的仪式,尽管这些传统没有经受住时间和信仰的考验,尽管上清道教的神圣文本包含了对天空和阴间的描绘,但程度较轻。使用佛教的措辞来命名这些是一个合理的迹象,他们的佛教起源,这又是一个印度教的衍生物。复活或转世的观念同样成为后来道教各种神智学和哲学信仰的一个关键因素。

通常,早期道家的救赎思想集中在今生,而不是死后的存在。早期的道教聚会是建立在另一个完美社会的理想主义思想之上的。无论是方士、道家,还是当时的贵族,他们所关心的都是肉体的永恒,而不是灵魂的永恒。后者后来被佛教和植根于其他古老宗教的宗教所认识。

直到那个时候,道教才看到佛教对灵魂存在和表现方式的影响,原来的道教在这方面并没有太多的哲学发展。因此,为了便于讨论,它被认为是佛教提供的各种哲学和神学的弯曲。

佛教表明,宇宙万物,无论是生是死,都处于不断变化的状态。所以,在某种程度上,所有的生物和没有生命的东西并不是长时间停留在一个特定的状态,而是随着时间而变化。这不仅适用于人类,也适用于宇宙中的任何其他生物。这样,一个人就没有持久的自我。一个人的生命和死亡之后,他作为一个人的存在就消失了。正如阿纳塔的这一原则所指出的,这意味着“无我”,甚至“我”或“我”这两个字也不指一个特定的物理或形而上的实体。相反,它指的是随着时间的推移而不断变化或演变的东西。

加拿大大学申请文书

It is not astonishing that Buddhism, which is one of the prime religions of China, has a large number of concepts and ideations regarding soul and its existence. In the light of its popularity, these concepts were quiet well received by Taoism. Lingbao Taoism, a certain sect of the mainstream Taoism, specifically consolidated numerous Buddhist thoughts regarding the existence of the soul as well as the life after death. It has also been known that Lingbao ministers or priests perform ceremonies related to the afterlife, although such traditions have not survived the test of time and belief, although Shangqing Taoist sacred texts incorporate involved depictions of the sky and, to a lesser degree, the underworld. The utilization of Buddhist wording in naming some of these is a reasonable indication of their Buddhist origin, which is again a derivative of Hinduism. The idea of resurrection or reincarnation likewise turned into a pivotal element in the various theosophical and philosophical beliefs in later Taoism.
As a rule, early Taoist ideas of salvation concentrated on this life as opposed to an existence in the wake of death. Early Taoist gatherings were established on idealistic thoughts of another and immaculate society. The matter of concern for some individual professionals, both fangshi, Taoshi, (sects of Taoism) and the members of the then nobility, was eternality of the physical body and not the everlasting nature of the soul. The latter was otherwise later perceived by Buddhism and religions that have roots in other older religions.
Till the time, Taoism saw the influence of the Buddhist approach to the existence and manifestation of souls, it is seen that there wasn’t much regarding philosophical development on that front by the original Taoism. So, the sake of the discussion at hand, it is hence considered the various philosophical and theological bend provided by Buddhism.
Buddhism shows that everything in the universe, whether living or dead, is in a constant state of changing. So, in a way, all the creatures and no-living things do not stay in a specific state for a long time but they change with time. This applies to humans as much as to whatever else in the universe. In this manner, an individual has no lasting self. A human being lives and dies and after that its existence as a human being gets lost. As indicated by this principle of anatta, which means there is “no-self” and even the words “I” or “me” do not refer to a particular physical or metaphysical entity. Rather, it refers to something which is constantly changing or evolving as the time passes.