Critical response paper: Some important Buddhist doctrines

CRITICAL RESPONSE PAPER
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Introduction
Some important Buddhist doctrines
In chapter one of Introduction to Tibetan Buddhism, Powers takes readers through how the Tibetan Buddhists understood the Buddha's life. Powers then reveals some of the central doctrines the Buddhists attributed to him in the book's second section. This discussion is critical because there exists a great debate among scholars relating to the teachings of the Buddha and the specific doctrines that could be attributed to him. The Buddha taught various principles under cyclic existence entailing Karma and rebirth, and four noble truths and dependent arising. Powers claims that while there are many discourses accepted by the Tibetans as the Buddha's words, they doubt traditional authenticity. However, the teaching could have originated from the Buddha because there have not risen any traditional debates relating to the discourses' source. Thus, Powers endeavors in identifying what the Tibetans believe the Buddha taught and not what modern scholars would accept as authenticated teachings.[John Powers, Introduction to Tibetan Buddhism (Snow Lion Publications, 2007), 63] [Powers, 63]
Karma and rebirth
Powers argues that one of the most basic discourses attributed to Buddha is Karma and Rebirth. These ideas already existed in the culture in which the Buddha was born, and he accepted them the same way the other people in his community did. Therefore, the Buddha had significant knowledge and much to teach on the ideas. Powers reveals to readers that the Tibetan Buddhists argue that the Buddha taught that someone’s present life is the only one in the beginningless series of incarnations. One's actions in past lives determine each of the embodiments. Karma is the gradual collection of these actions. Powers proceeds to highlight that the idea refers to one’s specific actions as either good, threatening, or neutral. The concept of Karma taught by the Buddha correlates with Newton's Third Law of Motion in that there is a specific reaction for every action. According to Buddhism, as shown by powers, people's stories lead to corresponding effects; good, threatening, or neutral outcomes result from good, bad, and neutral Karma. Eventually, everything is a result of something else correlating with the first action.[Powers, 63] [John Powers, Introduction to Tibetan Buddhism (Snow Lion Publications, 2007), 64]
Karma presents itself as a universal law with nothing to do with the ideas of justice, rewards, and punishment, in the fact that every action yields an automatic reaction. Powers argues that it does not require intervention, control, or modification by any outside forces or power, and it remains intact in the cyclic existence. In Karma, one stage actions, and they inevitably produce concordant results. At this point, readers would agree with powers on Buddha's teachings that Karma is made and created all the time in people's lives. Speaking with the right motivation yields an immediate result of a friendly environment, with the action becoming an imprint in the mind that induces pleasure in the future. On the other hand, a lousy motivation creates a hostile surrounding, inducing pain for the future speaker...