תפיסות של אלוהים
הערות שוליים

↑  Festugière, André-Jean (1944–1954). La Révélation d'Hermès Trismégiste. Vol. I–IV. Paris: Gabalda. ISBN 9782251326740. vol. II, pp. 68-71; Bull, Christian H. (2018). The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom. Leiden: Brill. ISBN 978-9004370845. p. 303.
↑  Copenhaver, Brian P. (1992). Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction. Cambridge: Cambridge University Press. ISBN 0-521-42543-3. p. 216.
↑  Festugière 1944–1954, vol. II, p. 68.
↑  Bull 2018, p. 303
↑  Copenhaver 1992, p. 216.
↑  Festugière 1944–1954, vol. II, p. 70.
↑  "The Baháʼí Faith". Britannica Book of the Year. Chicago: Encyclopædia Britannica. 1988. ISBN 0-85229-486-7.
↑  Effendi, Shoghi (1944). God Passes By. Wilmette, Illinois: Baháʼí Publishing Trust. p. 139. ISBN 0-87743-020-9.
↑  Hutter, Manfred (2005). "Bahā'īs". In Lindsay Jones (ed.). Encyclopedia of Religion. Vol. 2 (2nd ed.). Detroit: Macmillan Reference USA. pp. 737–740. ISBN 0-02-865733-0.
↑  Cole, Juan (1982). "The Concept of Manifestation in the Baháʼí Writings". Études Baháʼí Studies. monograph 9: 1–38 – via Bahá'í Library Online.
↑  "God". Islam: Empire of Faith. PBS. Retrieved 2010-12-18.
↑  "Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh.
↑  L. Gardet. "Allah". Encyclopaedia of Islam Online.
↑  Quran 112:1–4
↑  D. Gimaret. "Allah, Tawhid". Encyclopædia Britannica Online.
↑  Bentley, David (September 1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 0-87808-299-9.
↑  "Islām". Encyclopædia Britannica Online. Retrieved 2010-08-25.
↑  Quran 2:117
↑  "Human Nature and the Purpose of Existence". Patheos.com. Retrieved 2011-01-29.
↑  Quran 51:56
↑  Quran 50:16
↑  James Kugel, "The God of Old, Inside the Lost World of the Bible" (New York: Simon & Schuster, 2003)
↑  "Modern Jewish Views of God".
↑  Divrei HaYamim Bet, pereq Vav (second Chronicles chapter six)
↑  Reason and Hope: Selections from the Jewish Writings of Hermann Cohen, ed. and trans. Eva Jospe (New York: Norton, 1971), p. 57–58.
↑  Sonsino, Rifat. The Many Faces of God: A Reader of Modern Jewish Theologies. 2004, page 22–23
↑  "Home". shj.org.
↑  Nashmi, Yuhana (24 April 2013), "Contemporary Issues for the Mandaean Faith", Mandaean Associations Union, retrieved 8 October 2021
↑  Buckley, Jorunn Jacobsen (2002). The Mandaeans: ancient texts and modern people. New York: Oxford University Press. ISBN 0-19-515385-5. OCLC 65198443.
↑  Al-Saadi, Qais (27 September 2014), "Ginza Rabba "The Great Treasure" The Holy Book of the Mandaeans in English", Mandaean Associations Union, retrieved 8 October 2021
↑  Hanish, Shak (2019). The Mandaeans In Iraq. In Rowe, Paul S. (2019). Routledge Handbook of Minorities in the Middle East. London and New York: Routledge. p. 163. ISBN 9781317233794.
↑  Thanissaro Bhikkhu (1997). Tittha Sutta: Sectarians; Anguttara Nikaya, 3.61. Then in that case, a person is a killer of living beings because of a supreme being's act of creation... When one falls back on lack of cause and lack of condition as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative.
↑  Thanissaro Bhikkhu (2004). "Alagaddupama Sutta: The Water-Snake Simile". Access To Insight. Both formerly and now, monks, I declare only stress and the cessation of distress.
↑  Thanissaro Bhikkhu (2004). "Anuradha Sutta: To Anuradha". Access To Insight. Both formerly & now, it is only distress that I describe, and the cessation of distress.
↑  Nyanaponika Thera. "Buddhism and the God-idea". The Vision of the Dhamma. Kandy, Sri Lanka: Buddhist Publication Society. In Buddhist literature, the belief in a creator god (issara-nimmana-vada) is frequently mentioned and rejected, along with other causes wrongly adduced to explain the origin of the world; as, for instance, world-soul, time, nature, etc. God-belief, however, is placed in the same category as those morally destructive wrong views which deny the kammic results of action, assume a fortuitous origin of man and nature, or teach absolute determinism. These views are said to be altogether pernicious, having definite bad results due to their effect on ethical conduct.
↑  Bhikku Bodhi (2007). "III.1, III.2, III.5". In Access To Insight (ed.). The All Embracing Net of Views: Brahmajala Sutta. Kandy, Sri Lanka: Buddhist Publication Society.
↑  Thanissaro Bhikku (1997). "Acintita Sutta: Unconjecturable". AN 4.77. Access To Insight. Conjecture about [the origin, etc., of] the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.
↑  Thanissaro Bhikku (1998). "Cula-Malunkyovada Sutta: The Shorter Instructions to Malunkya". Access To Insight. It's just as if a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon, and the man would say, 'I won't have this arrow removed until I know whether the man who wounded me was a noble warrior, a priest, a merchant, or a worker.' He would say, 'I won't have this arrow removed until I know the given name & clan name of the man who wounded me... until I know whether he was tall, medium, or short... The man would die and those things would still remain unknown to him. In the same way, if anyone were to say, 'I won't live the holy life under the Blessed One as long as he does not declare to me that 'The cosmos is eternal,'... or that 'After death a Tathagata neither exists nor does not exist,' the man would die and those things would still remain undeclared by the Tathagata.
↑  Dorothy Figen (1988). "Is Buddhism a Religion?". Beginning Insight Meditation and other essays. Kandy, Sri Lanka: Buddhist Publication Society. pp. Bodhi Leaves. So to these young Christians I can say, "Believe in Christ if you wish, but remember, Jesus never claimed divinity either." Yes, believe in a unitary God, too, if you wish, but cease your imploring, pleading for personal dispensations, health, wealth, relief from suffering. Study the Eightfold Path. Seek the insights and enlightenment that come through meditative learnings. And find out how to achieve for yourself what prayer and solicitation of forces beyond you are unable to accomplish.
↑  Nyanaponika Thera (1994). Buddhism and the God-idea. Kandy, Sri Lanka: Buddhist Publication Society. Although belief in God does not exclude a favorable rebirth, it is a variety of eternalism, a false affirmation of permanence rooted in the craving for existence, and as such an obstacle to final deliverance.
↑  Mahasi Sayadaw, Thoughts on the Dhamma, The Wheel Publication No. 298/300, Kandy BPS, 1983, "...when Buddha-dhamma is being disseminated, there should be only one basis of teaching relating to the Middle Way or the Eightfold Path: the practice of morality, concentration, and acquisition of profound knowledge, and the Four Noble Truths."
↑  Buddhists consider an enlightened person, the Dhamma and the community of monks as noble. See Three Jewels.
↑  Thera, Nyanaponika (1994). Devotion in Buddhism. Buddhist Publication Society, Kandy, Sri Lanka. It would be a mistake, however, to conclude that the Buddha disparaged a reverential and devotional attitude of mind when it is the natural outflow of a true understanding and a deep admiration of what is great and noble.
↑  Bhikku, Thanissaro. "The Meaning of the Buddha's Awakening". Access to Insight. Retrieved June 5, 2010.
↑  Donald K. Swearer (2004). Becoming the Buddha: The Ritual of Image Consecration in Thailand. Princeton University Press. ISBN 978-0-691-11435-4.
↑  Hong, Xiong (1997). Hymn to Bodhisattva Avalokiteshvara. Taipei: Vastplain. ISBN 978-957-9460-89-7.
↑  Lama Thubten Yeshe; Geshe Lhundub Sopa (June 2003). Robina Courtin (ed.). Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. Wisdom Publications. pp. 89–110. ISBN 978-0-86171-343-1.
↑  John T Bullitt (2005). "The Thirty-one planes of Existence". Access To Insight. Retrieved May 26, 2010. The suttas describe thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during this long wandering through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined, and exquisitely blissful heaven realms. Existence in every realm is impermanent; in Buddhist cosmology, there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death. When the kammic force that propelled them to that realm is finally exhausted, they pass away, taking rebirth once again elsewhere according to their kamma. And so the wearisome cycle continues.
↑  Susan Elbaum Jootla (1997). "II. The Buddha Teaches Deities". In Access To Insight (ed.). Teacher of the Devas. Kandy, Sri Lanka: Buddhist Publication Society. Archived from the original on 2013-02-04. Many people worship Maha Brahma as the supreme and eternal creator God, but for the Buddha, he is merely a powerful deity still caught within the cycle of repeated existence. In point of fact, "Maha Brahma" is a role or office filled by different individuals at different periods.", "His proof included the fact that "many thousands of deities have gone for refuge for life to the recluse Gotama" (MN 95.9). Devas, like humans, develop faith in the Buddha by practicing his teachings.", "A second deva concerned with liberation spoke a verse which is partly praise of the Buddha and partly a request for teaching. Using various similes from the animal world, this god showed his admiration and reverence for the Exalted One.", "A discourse called Sakka's Questions (DN 21) took place after he had been a serious disciple of the Buddha for some time. The sutta records a long audience he had with the Blessed One which culminated in his attainment of stream-entry. Their conversation is an excellent example of the Buddha as "teacher of devas," and shows all beings how to work for Nibbana.
↑  Thanissaro Bhikkhu (1997). Kevaddha Sutta; Digha Nikaya, 11. Access To Insight. Archived from the original on 2010-12-22. Retrieved 2010-08-16. When this was said, the Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be... That is why I did not say in their presence that I, too, don't know where the four great elements... cease without remainder. So you have acted wrongly, acted incorrectly, in bypassing the Blessed One in search of an answer to this question elsewhere. Go right back to the Blessed One and, on arrival, ask him this question. However he answers it, you should take it to heart.
↑  "Dalai Lama Answers Questions on Various Topics". hhdl.dharmakara.net.
↑  Bryant, Edwin H. (2003). Krishna: the beautiful legend of God; Śrīmad Bhāgavata Purāṇa, book X with chapters 1, 6 and 29-31 from book XI. Harmondsworth [Eng.]: Penguin. ISBN 0-14-044799-7.
↑  Brodd, Jeffrey (2003). World Religions. Winona, MN: Saint Mary's Press. ISBN 978-0-88489-725-5.
↑  Koenig, Harold; King, Dana; Carson, Verna B. Handbook of Religion and Health. p. 590.
↑  Nayanar (2005b), p.190, Gāthā 10.310
↑  Soni, Jayandra (1998). E. Craig (ed.). "Jain Philosophy". Routledge Encyclopedia of Philosophy. London: Routledge. Archived from the original on 2008-07-05. Retrieved 2008-06-27.