This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.
Comparing doctrine across traditions is an old habit wearing a fairly new academic name. Within Christianity alone, the ecumenical councils of the fourth and fifth centuries were already in the business of stating a shared teaching precisely enough to tell it apart from a rejected one, which is doctrinal comparison practiced from the inside, for the sake of settling an argument rather than describing it. The academic discipline that studies doctrine from outside any one tradition's own authority grew up much later, through the history of religions school associated with scholars such as Mircea Eliade, which read a teaching as a historical and comparative object rather than as a claim to be judged true or false.
That outside reading carries its own risk, named repeatedly by scholars working in the field: categories built to describe one tradition's teachings, most often Christian ones, get applied to a different tradition's very differently shaped teaching and quietly distort it. A serious comparison states each body's doctrine in its own terms first, and only then asks what, if anything, genuinely lines up across traditions.
That order matters more than it sounds like it should. Reversed, a scholar starts from a familiar category, original sin or a final judgment, and goes looking for that category's equivalent everywhere else, which tends to manufacture agreement that a tradition's own account would never claim for itself.