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Recent Vatican documents affirm a unique salvific efficacy for the Catholic Church by establishing its representations of the Absolute as uniquely close to the Absolute.But what is the human problem necessitating salvation?
Contemporary Buddhist scholars who relate Buddhist truth to other religions, such as Gunapala Dharmasiri, Buddhadasa, and His Holiness the Dalai Lama, still draw upon those two basic Buddhist paradigms: scholastic critique of the other or inclusion of the other through skillful means.
Recent Vatican documents articulate a Roman Catholic perspective on truth in other religions.
For example, in a moment of intense anger at someone, very quickly a narrow, inaccurate image of self and other is projected (e.g., oneself as simply righteous wronged one, the other as simply demonic being).
That projection is accompanied by a painful mental feeling.
On the one hand, non-Buddhist traditions came under the Buddha’s critique insofar as they might contribute to the very problem he had diagnosed, by absolutizing their religious objects and concepts of self as objects of clinging or aversion.
This paradigm was developed by the Buddha’s scholastic followers into critiques of non-Buddhist religious systems.
A person’s inner capacity for happiness or misery is explained as the fruition of karma, i.e., the outflow of past habits of thought, feeling, and reaction.
Non-virtue (self-clinging, hostility, intolerance, etc.) patterns the subconscious mind for unhappiness, misery, even in seemingly pleasant circumstances.
And because it projects narrow representations of others as “friend,” “enemy,” or “stranger” that hide their fullness and mystery, we continually misreact to others, causing ourselves and others further misery.," i.e.
nonvirtuous actions of body, speech and mind propelled by those patterns.