There are many similarity between Catholicism, Christianity, Judaism, and Islam, including their various sects. Of course, there are also many differences. I think it is best for one to see each of them as a distinct religion. Each is not wrong, but the differences also mean it is impossible for all of them to be right at the same time. It is impossible for them to agree with each other. They will have to agree to disagree in order to live harmoniously in the same world.
There are many different schools or sects of Buddhism. People like to group all the sects other than Theravada into one category called “Mahayana”. It is actually incorrect to call them as such because the various sects within “Mahayana” have wide differences between them. I think it is best for one to see each of them as a distinct religion. Each is not wrong, but the differences also mean it is impossible for all of them to be right at the same time.
Different religions will lead to different outcomes for oneself, family, community, and country. A believer of one religion may see the outcome of another religion as “wrong” or “imperfect”. Buddhism too, whichever sect it is, sees certain doctrines of other religions as “wrong” or “imperfect”. However, the Buddha teaching is about negation of clinging, aversion, and delusion. What this means is: the judging of “right” and “wrong” are not for the purpose of hurting the feelings of anybody, especially oneself. The sole purpose of judging “right” and “wrong” is for self consumption; i.e. choosing to follow the “right” ways and not to follow the “wrong” ways, solely for the happiness of oneself. There is no pride about being “right”, no hatred of others being “wrong”, and no delusion of changing the views of others or persuading another to convert to Buddhism. The attitude is like: “I have the absolute confidence not to be number two, but then I have enough sense to realize that there can be no number one.” “You are entitled to your personal views, so am I.” Buddhism originally does not have the concept of becoming “savior” of all humans. Buddhism is all about saving oneself from suffering, here and now; benefit in the afterlife is just a bonus from the “boss”, of which one should not feel entitled to it although he is hopeful (but not thinking about it every day). I think everybody agrees that it is impossible to save everyone in the world. One is clearly deluded if he desires to liberate everyone, according to his definition of liberation; it indirectly means the elimination of all other religions, as the logical conclusion. Not all “Mahayana” sects or schools hold this view.
Personal accountability is a very important concept, and it is one of the emphases of Theravada Buddhism. Like a parent, one takes responsibility for the actions of oneself, and he teaches his children to do the same. He knows it is impossible for him to protect his children forever. He loves his children by teaching them to become resilient, instead of having a false hope of being saved by someone. Vowing to protect the children forever is harmful to the growth of the children; and also harmful to the mental health of the parents. Calling out this “wrong” way is a compassionate thing to do, because it seeks to benefit the children; and also the parents. It is not about hurting the feelings of the parents who practice the “wrong” ways.
Although Theravada Buddhism emphasizes self-liberation, Buddhists would share the “right” ways, out of compassion, with anybody who is interested to learn. Theravada Buddhists are not selfish, as opposed to the blatantly false accusation from certain “Mahayana” Buddhists. Theravada Buddhists simply choose to lead by example, showing perfect virtue, equanimity and wisdom through abandonment of greed, hatred and delusion.
The suffering of a person is not the fault of oneself, nor the fault of others, nor the fault of both oneself and others. It is also inaccurate to say that the suffering is neither the fault of oneself nor others. Everything arises due to conditions, and everything ceases when the conditions disappear; according to the Twelve Links of Dependent Origination doctrine. It is just like apples naturally falling to Earth. While we have compassion for the suffering of someone, it is not wise to empathize in the sense of sharing the sorrow, grief, lamentations and despair. Feeling sad when others are sad simply shows the lack of equanimity and wisdom. It is a bad example as opposed to good leadership. A good leader shall be unmoved by gain and loss, honor and disrepute, praise and blame, pleasure and pain. It is called the Eight Winds. An Enlightened person must be like a mountain unmoved by the winds.
My shadow complains to me about having no freewill to do as he pleases. I told him that I also have no freewill to do as I please. I am simply the shadow of my “master”. My “master” thinks he has freewill to do as he pleases, but he is simply the shadow of his “master”. Everyone is like a water molecule in the river. One molecule pushes another; no one has freewill. Everyone is helpless, and no one can help us. Everything is empty of self, but people mistaken that each has a self. Goodwill and ill will are simply conditions (like shadows), conditioned by other conditions, and they condition something else to happen (like casting a shadow). Only an Enlightened person can really have freewill. Forgive everyone, because everyone is helpless and does things beyond his control.
RESILIENT KID 