Buddhism (Pali Canon)

In Buddhist philosophy, the concept of atman is distinct from death, as a realized one no longer exists after death (cite: edge_009037). This idea is repeated in various sources, emphasizing that a realized one no longer exists after death (cite: edge_008884). Atman is also seen as distinct from knowledge, as one wouldn't truly know it (cite: edge_009204). Additionally, atman is considered a cause of karma, as those who are unrestrained and wicked are associated with it (cite: edge_010180).

In Buddhist philosophy, karma is distinct from dharma (cite: edge_010301). Karma can be a cause of dharma, but the confidence in this relationship is low (cite: edge_008874). On the other hand, dharma is often seen as a cause of karma, with a higher confidence level (cite: edge_009656). Additionally, karma is sometimes considered a qualified aspect of dharma, although the confidence in this relationship is also low (cite: edge_010337).

In Buddhist philosophy, dharma is seen as a cause of karma (cite: edge_009656) and is also considered a qualified aspect of karma (cite: edge_009666). Dharma is distinct from karma (cite: edge_010207) and from atman, or the self (cite: edge_008723). Additionally, dharma is believed to lead to happiness (cite: edge_008656) and is a qualified aspect of good deeds (cite: edge_010103), ultimately contributing to the goal of moksha, or liberation (cite: edge_008798).

In Buddhist philosophy, the concept of moksha is distinct from the concept of atman, as a realized one "neither still exists nor no longer exists after death" (cite: edge_008993). At the same time, atman is also seen as a cause of moksha, as a "realized one" is mentioned in this context (cite: edge_008907). The relationship between atman and moksha is complex, with some texts suggesting that a realized one "both still exists and no longer exists after death" (cite: edge_008964). Additionally, dharma is seen as a qualified aspect of moksha, as one must "give up one thing" to achieve it (cite: edge_010080).

In Buddhist philosophy, samsara is a concept that is distinct from the idea of atman, or self (cite: edge_008894). According to Buddhist teachings, karma is a cause of samsara, meaning that an individual's actions can lead to their continued existence in this cycle (cite: edge_010040). The concept of atman is not considered to be directly equivalent to samsara, with some texts suggesting that a realized being "neither still exists nor no longer exists after death" (cite: edge_008906). Additionally, the actions of beings can also contribute to samsara, with some beings going to a bad place as a result of their actions (cite: edge_010181).

In Buddhist philosophy, maya is considered to be deceptive (cite: edge_010216) and is identical to ignorance (cite: edge_010101). It is also seen as a part of delusion (cite: edge_009202) and can be described as veiling people, like a shroud of ignorance (cite: edge_010114). Maya obstructs freedom, making it difficult for people to become disillusioned and freed from it (cite: edge_008220). Additionally, maya is characterized as breaking apart and deceptive (cite: edge_010217).

In Buddhist philosophy, the concept of jiva is closely related to the body, as it is described as being "tamed, bearing their final body" (cite: edge_009912). Jiva is also seen as a cause of samsara, which is associated with a state of "sleep" (cite: edge_010086). Additionally, jiva is considered distinct from the idea of prolonged life, highlighting that it is not comparable to the creation of a long life (cite: edge_009470). This distinction suggests that jiva has a unique significance in Buddhist thought, separate from physical existence or longevity (cite: edge_009470).

In Buddhist philosophy, dukkha is a concept that refers to suffering, which is seen as a fundamental aspect of life (cite: edge_009731). It is caused by various factors, including karma (cite: edge_009118), sensual pleasures (cite: edge_009785), and consciousness (cite: edge_008403). Dukkha is distinct from happiness (cite: edge_008633) and is seen as a precursor to death (cite: edge_010251), but it can also be a motivator for seeking liberation, or moksha (cite: edge_009929) (cite: edge_009809).

In Buddhist philosophy, the concept of anatta refers to the idea that there is no permanent self or soul (cite: edge_008850). This concept is distinct from the idea of atman, which is often associated with a permanent, unchanging self (cite: edge_008945). According to Buddhist teachings, the self that we think we have is not permanent and does not survive after death (cite: edge_008944). The idea of anatta is also related to the concept of karma, with a realized one being freed from reckoning in terms of consciousness (cite: edge_008946).