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body and gives great details of heaven and hell. He does not consider the pleasures of this body to even be fulfilling. The atheists say, “However insignificant the contents in your hand may be, they are more valuable than the hope of possessing golden coins tomorrow.” They would also say that the hope of finding a peacock tomorrow would never justify letting go the mere pigeon which you hold today.
In contrast to such statements, we read in the words of Buddha:
If by giving up trivial pleasures one might acquire higher joy, the wise man must give up the pleasure of little value, looking toward the greater contentment.
By reflecting upon the essential teachings and beliefs of the Buddha, such as nirvana, the life of moral rectitude, his belief in heaven, hell, and reincarnation, we see that his teachings are fairly similar to the ancient teachings that were prevalent at the time that the Buddha taught. It would be short-sighted and, too simplistic to call Buddha an atheist solely on the basis of his silence in regard to the nature of the ineffable, transcendent Ultimate Reality. It is ironic that Buddha has the status of “the ninth incarnation of Vishnu” in Hinduism, and at the same time is rejected by some as an atheist. Before making such a claim one must carefully study the teachings of Buddha. It requires cautious and careful consideration of the question: Was the Buddha a theist or an atheist?
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