Buddhism and Hinduism

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Practices

[edit] Early history

Evidence from both Buddhist and Hindu scriptures show that the two traditions were in dialogue with one another from a very early date. The Buddha is mentioned in several of the Puranas that are believed to have been composed after his birth.^[6]^[7] Certain Buddhist teachings appear to have been formulated in response to ideas presented in the early Upanishads – in some cases concurring with them, and in other cases criticizing or re-interpreting them.^[1]^[8]^[9]

The Bhagavad Gita is a post-Buddhist text, and some scholars believe it was composed as part of the Hindu reaction to Buddhism.^[10]^[11]^[12] Prominent Indian scholars see the Bhagavad Gita as rather the product of intellectual currents then prevalent in India that pre-dated the emergence of Buddhism.^[13]^[14]^[15]^[16]

In later years, there is significant evidence that both Buddhism and Hinduism were supported by Indian rulers, regardless of the rulers' own religious identities. Buddhist kings continued to revere Hindu deities and teachers, and many Buddhist temples were built under the patronage of Hindu rulers.^[17]

[edit] Similarities

[edit] Technical language

The Buddha adopted many of the terms already used in philosophical discussions of his era; however, many of these terms carry a different meaning in the Buddhist tradition. For example, in the Samanna-phala Sutta, the Buddha is depicted presenting a notion of the 'three knowledges' (tevijja) – a term also used in the Vedic tradition to describe knowledge of the Vedas – as being not texts, but things that he had experienced (these are not noble truths).^[18] The true 'three knowledges' are said to be constituted by the process of achieving enlightenment, which is what the Buddha is said to have achieved in the three watches of the night of his enlightenment.^[19]

Karma (Sanskrit: कर्म from the root kṛ, "to do") is a word meaning action or activity and, often implies its subsequent results (also called karma-phala, "the fruits of action"). It is commonly understood as a term to denote the entire cycle of cause and effect as described in the philosophies of a number of cosmologies, including those of Buddhism and Hinduism.

Karma is a central part of Buddhist teachings. In Buddha's teaching, kamma is a direct result of a person's word, thought, and action in life. In pre-Buddhist Hinduism, kamma has to do with whether the actions performed in rituals are done correctly or not. Therefore, there is little emphasis on moral conduct in its conception. In Buddhism, since a person's word , thought, and action form the basis for good and bad kamma, sila (moral conduct) goes hand in hand with the development of meditation and wisdom. Buddhist teachings carry a different meaning than pre-Buddhist conception of karma. ^[20]

The Buddha derived his teaching of the concept of kamma through direct experience rather than from the existing culture. But he used the same terminology that people are using in that area so they can relate to what taught. In the Maha-Saccaka Sutta of the Majjhima Nikaya in the Pali Canon, the Buddha told of his experience after having purified his mind with the four Jhanas :

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details. "This was the first knowledge I attained in the first watch of the night.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. "This was the second knowledge I attained in the second watch of the night.

Dharma (Sanskrit, Devanagari: धर्म or Pāli Dhamma, Devanagari: धम्म) means Natural Law or Reality, and with respect to its significance for spirituality and religion might be considered the Way of the Higher Truths. A Hindu appellation for Hinduism itself is Sanātana Dharma which translates to "the eternal dharma." Similarly, Buddhadharma in an appellation for Buddhism. The general concept of dharma forms a basis for philosophies, beliefs and practices originating in India. The four main ones are Hinduism, Buddhism, Jainism (Jaina Dharma), and Sikhism (Sikha Dharma), all of whom retain the centrality of dharma in their teachings. In these traditions, beings that live in harmony with dharma proceed more quickly toward, according to the tradition, Dharma Yukam, Moksha, or Nirvana (personal liberation). Dharma can refer generally to religious duty, and also mean social order, right conduct, or simply virtue.

In the Rig Veda, man is thought to be born and die only once.^[21] The Rig Veda mentions life after death in heaven in the company of ancestors. The ritual system of the Vedas was central to Vedic life and thought and depended 'on the notion of constant sacrifice, the reintegration of multiple elements into a moment of unity before a new dispersal into being'.^[22]

It is highly probable that in India the concept of reincarnation (along with karma, samsara, and moksha) was developed by non-Aryan people outside of the caste system whose spiritual ideas greatly influenced later Indian religious thought. Buddhism and Jainism are continuations of this tradition, and the early Upanishadic movement was influenced by it.^[23]^[24]^[25]^[26]^[27] Reincarnation was likely adopted from this religious culture by Brahmin orthodoxy, and Brahmins composed the earliest known scriptures containing these ideas in the early Upanishads.^[28] According to the Oxford Handbook of Eschatology, the Upanishadic treatments of samsara, karma, and reincarnation are "fundamental contributions of the Upanishads to Hindu—indeed, South Asian—eschatology."^[29]

According to Hinduism, the soul (atman) is immortal, while the body is subject to birth, decay, old age and death. The meme of reincarnation is intricately linked with the notion of karma, another concept first recorded in the Upanishads. Karma (literally: action) is the sum of one's actions, and the force that determines one's next reincarnation. The cycle of death and rebirth, governed by karma, is referred to as samsara.

The Shakyamuni Buddha rejected all theories according to which beings have an eternal, immutable self that transmigrated – the 'dweller within the body' or atman – he also criticized the statement "I have no self" (See below). Buddhism developed an understanding of a 'continuum or stream of skanda' through such disciplines as vipassanā and shamata, which has become reified in later Buddhist discourse as the Mindstream doctrine, a reification that Shakyamuni Buddha would have challenged.^{[citation needed]} Hence, it is to be understood as an upaya doctrine, as are all doctrines of the Buddhadharma. The mindstream was further developed by the Cittamatra and Yogacara schools and it affected the development of the 'store consciousness' (ālāyavijñāna) and the buddha nature conceptions and tathagatagarbha literature. In English Buddhist discourse the nomenclature 'reincarnation' is unfavoured due the insidious bias of an 'entity' that 'incarnates'. Buddhism challenges all such 'entities'. Instead of an 'entity', what is reborn is an 'evolving consciousness' (M.1.256) or 'stream of consciousness' (D.3.105), whose quality has been conditioned by karma.^[30]

Buddhist scriptures regularly discuss what is generally understood by the lay person as future and past lives, though these are more appropriately understood following Buddhavacana as the continuity of the mindstream of sentient beings. The phenomenon and institution of tulku within the Vajrayana tradition is an interesting qualification and analogue to the reification of the entity and the transmigration and reincarnation meme within many of the plethora of schools and sects of the Sanatana Dharma.

[edit] Tibetan Buddhism

According to "Hinduism and Buddhism An Historical Sketch ", in 747 relations with China were bad, so the King of Tibet turned towards India and invited a Pandit named Santarakshita, who advised them to send for Padma-Sambhava ( an Indian tantric sage) :

This was the epoch when Amogha flourished in China and introduced the Mantrayana system or Chen Yen. This was the same form of corrupt Buddhism which was brought to Tibet and was obviously the dominant sect in India in the eight century. At this time Padma-Sambhava was one of the most celebrated exponents of Tantric Buddhism, and in Tibet is often called simply the Teacher (Guru). His portraits represent him as a man of strongly marked and rather angry features, totally unlike a conventional monk.

Padma-Sambhava is not celibate but is accompanied by female companions….. The legend thus admits that Padma-Sambhava preached a non-celibate and magical form of Buddhism, ready to amalgamate with local superstitions and needing new revelations for it justification."- Hinduism and Buddhism, A Historical Sketch.

According to the Majjhima Nikaya# 22 of the Pali Canon, AlagaddUpama Sutta, there was a disciple of the Buddha who said " As I understand the Dhamma taught by the Blessed One, those things called obstructions (desire, lust, sensual pleasure, etc..) by the blessed One are not able to obstruct one who engages in them".

When the other monks told the Buddha about this monk's view , he called the monk to him and said :

Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, have I not stated that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more. With the simile of the skeleton…with the simile of the piece of meat….with the simile of the grass torch…the dream…". But you, misguided man , by your wrong grasp have misrepresented us, injured yourself, and stored up much demerit; for this will lead to your harm and suffering for a long time.

The Buddha warned against misconceptions, misrepresentations and dilution of the Teaching. He was quite firm, and even stern, when misrepresentations of the Teaching occurred on the part of his monks. There are more than one occasion in the suttas where the Buddha had voiced a stern rebuke of monks who misrepresented essential parts of the Teaching . If that were to be, the raft of the Teaching would be rendered incapable of carrying people to the other shore , those who have placed their confidence in it. If the misrepresentation of the Teaching occur in whatever guise and whatever degree of dilution, it will nullify the effort for final liberation. Considering this, we can understand and appreciate the grave warning and the firm repudiation expressed by the Buddha wishing for the welfare and progress of those who had confidence in his guidance.

Today when it comes to sexuality in monastic life, the Dalai Lama said :

"Nowadays, unfortunately, we have a new vocabulary -- a monk with a wife. This is wrong. A monk is celibate. Those who dress like a monk, with a wife, they are not monks. Of course, it's the individual's right. You can always give up a monk's vows, and then change your dress." - Dalai Lama

It is important to remember that though Buddhism values scholarship, it is not a textual tradition (in the sense of the written word), but primarily one based on the practitioner's investigation and direct experience as demonstrated by the example of Shakyamuni, culminating in enlightenment under the Bodhi Tree. Buddhism from other areas such as China, Kashmir, Japan entered the Himalaya and is integrated with the practice lineages of the Nyingma, Kagyupa, Sakyapa and Gelukpa schools of Tibetan Buddhism, which in turn dialogued with the indigenous Bonpo traditions of the Himalaya.

Sonam Gyatso, 3rd Dalai Lama. Tibetan Heart Yoga is a part of the Gelukpa tradition of the Dalai Lamas of Tibet.

Yoga is central to Tibetan Buddhism. In the Nyingma tradition, certain practitioners progress to increasingly profound levels of yoga, starting with Mahā yoga, continuing to Anu yoga and ultimately undertaking the most subtle, Ati yoga. In qualification, the Nyingmapa do not equate a value judgment with the yana, one is not better than another, the yana most appropriate for a practitioner is determined by their karma, propensity and proclivity. The majority of practitioners stay within one yana for the duration of their lifetime. The Nyingmapa view all traditions, not just their own through the modal of the nine yana. The Bonpo have a comparable modal of nine. Elements of Adi Yoga for both the Bonpo and Nyingmapa are perceived in other traditions. Indeed, Nyingmapa and Bonpo are not the only source of Ati Yoga teachings as both traditions testify, as Adi Yoga is propagated in other worlds and dimensions. In the Sarma traditions, the Anuttara yoga class is equivalent to the three most subtle yana of the Nyingmapa. Other tantra yoga practices include a system of 108 bodily postures practiced with breath and heart rhythm timing in movement exercises is known as Trul khor or union of moon and sun (channel) prajna energies, and the body postures of Tibetan ancient yogis are depicted on the walls of the Dalai Lama's summer temple of Lukhang.

Tibetan Buddhist doctrines unite a seemingly diverse group of practices to offer a variety of ways to 'truth' (Sanskrit: satya; refer Two Truths) and 'enlightenment' (Sanskrit: bodhi) in accordance with the different qualities and capacities of sentient beings. These practices involve the use of tantra and yoga. Yoga used as a way to enhance concentration.^[31]

Nagarjuna's Madhyamika view and Yogacara's Mind-only view are used in Tibetan Buddhism as bases for Yoga practices. Focused meditation clears the mind of unenlightened concepts.^[31]

In the 13th and the 14th centuries, the Sarma traditions developed a fourfold classification system for Tantric texts based on the types of practices each contained, especially their relative emphasis on external ritual or internal yoga. The first two classes, the so-called lower tantras, are called the Kriya and the Chatya tantras; the two classes of higher tantras are the Yoga and the Anuttara Yoga (Highest Yoga).^[32]

Symbolism

Mudra: This is a symbolic hand-gesture expressing an emotion. Depictions of the Buddha are almost always depicted performing a mudra.
Dharma Chakra: The Dharma Chakra, which appears on the national flag of India and the flag of the Thai royal family, is a Buddhist symbol that is used by members of both religions.
Rudraraksh: These are beads which devotees, usually monks use for praying.
Tilak: Many Hindu devotees mark their heads with a tilak, which is interpreted as a third eye. A similar mark is one of the characteristic physical characteristics of the Buddha.
Swastika and Sauvastika: both are sacred symbols. It can be either clockwise or counter-clockwise and both are seen in Hinduism and Buddhism. The Buddha is sometimes depicted with a swastika on his chest or the palms of his hands.^[33]

Mantra and Tibetan Buddhism

In Tibet, many Buddhists carve mantras into rocks as a form of devotion.

A mantra (मन्त्र) is a religious syllable or poem, typically from the Sanskrit language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words or vibrations that instill one-pointed concentration in the devotee. Other purposes have included religious ceremonies to accumulate wealth, avoid danger, or eliminate enemies. Mantras existed in the Vedic religion (and also in the closely allied religion of Zoroastrianism ^[34]) and were later adopted by Buddhists, Sikhs and Jains, now popular in various modern forms of spiritual practice which are loosely based on practices of these Eastern religions.

[edit] Yoga

The practice of Yoga is intimately connected to the religious beliefs and practices of both Buddhism and Hinduism.^[35] However there are distinct variations in the usage of yoga terminology in the two religions. In Hinduism, the term "Yoga" commonly refers to the eight limbs of yoga as defined in the Yoga Sutras of Patanjali, written some time after 100 BCE, and means "yoke", with the idea that one's individual atman, or soul, would yoke or bind with the monistic entity which underlies everything (brahman). In the Vajrayana Buddhism of Tibet, however, the term "Yoga" is simply used to refer to any type of spiritual practice; from the various types of tantra (like Kriyayoga or Charyayoga) to 'Deity yoga' and 'guru yoga'. In the early translation phase of the Sutrayana and Tantrayana from India, China and other regions to Tibet, along with the practice lineages of sadhana, codified in the Nyingmapa canon, the most subtle 'conveyance' (Sanskrit: yana) is Adi Yoga (Sanskrit). A contemporary scholar with a focus on Tibetan Buddhism, Robert Thurman writes that Patanjali was influenced by the success of the Buddhist monastic system to formulate his own matrix for the version of thought he considered orthodox.^[36]

There is a range of common terminology and common descriptions of the meditative states that are seen as the foundation of meditation practice in both Hindu Yoga and Buddhism. Many scholars have noted that the concepts of dhyana and samādhi - technical terms describing stages of meditative absorption - are common to meditative practices in both Hinduism and Buddhism. Most notable in this context is the relationship between the system of four Buddhist dhyana states (Pali: jhana) and the samprajnata samadhi states of Classical Yoga.^[37] Also, many (Tibetan) Vajrayana practices of the generation stage and completion stage work with the chakras, inner energy channels (nadis) and kundalini, called tummo in Tibetan.

[edit] Zen Buddhism

Zen is a form of Mahayana Buddhism. The Mahayana school of Buddhism is noted for its proximity with Yoga.^[38] In the west, Zen is often set alongside Yoga, the two schools of meditation display obvious family resemblances.^[39] Zen Buddhism traces some of its roots to yogic practices.^[40] Certain essential elements of Yoga are important both for Buddhism in general and for Zen in particular.^[41]

[edit] Mix Practices of Buddhism and Hinduism

Shankara (788–820 CE) developed a monastic order on the Buddhist model, and also borrowed concepts from Buddhist philosophy.^[42]

Pande (1994: p. 255) identifies the entwined relationship of Buddhism and the view of Shankara:

The relationship of Śaṅkara to Buddhism has been the subject of considerable debate since ancient times. He has been hailed as the arch critic of Buddhism and the principal architect of its downfall in India. At the same time he has been described as a Buddhist in disguise. Both these opinions have been expressed by ancient as well as modern authors--scholars, philosophers, historians and sectaries.^[43]

While Shankara is given credit for the defeat of Buddhism in Hindu literature, he was in fact active after Buddhism had almost entirely faded from prominence. In particular, he was not a contemporary of the last great Indian Buddhist philosopher, Dharmakirti (ca. 7th century). When Shankara came north to the intellectual centers there, he borrowed many of the ideas that had been formulated by Buddhist philosophers of the past.^[44]

In his exposition that the world is an illusion, Shankara borrowed arguments from Madhyamaka and Yogacara, though he disagreed with them on some matters.^[45] Despite this, Shankara described the Buddha as an enemy of the people.^[46]

He was committed to the caste system.^[47] He also believed that the most important access to highest truth was Vedic texts, and that access to these liberating texts should be socially restricted to upper-caste males.^[48]

[edit] Differences

Despite the similarities in terminology there exist differences between the two religions. The major differences are mentioned below.

[edit] God

Gautama Buddha did not deny the existence nor forbid the worship of the popular gods, but such worship is not Buddhism and the gods are merely angels who may be willing to help good Buddhists but are in no wise guides to religion, since they need instruction themselves. The focus of the Noble Eightfold Path is not so much about worshipping god, achieving heaven in the next life ( perhaps for a number of lay devotees but not for bhikkhu / bhikkhuni ), nor is it about experiencing Brahma consciousness in this life or the next. The reason is that in all these realms, beings are subject to rebirth after some period of time. It is like going around in circles in the round of rebirth despite all the effort and striving. Therefore, the purpose of the holy life in the Buddha’s path is about liberation from the cycle of rebirth and experience awakening in this very life ( some might take longer, depending on the person). The Buddha himself realized awakening after about six years of practice. He entered into Sunyata, dwells in rapture, sukkha ( happiness) , tranquility, equanimity, and the like. Also according to the Pali Canon, he visits any realms he feels like in that lifetime after awakening. The Buddha was liberated from all rebirth in samsara after parinirvana.

The Buddha (as portrayed in the Pali scriptures, the agamas) set an important trend in nontheism in Buddhism in the sense of denying the notion of an omnipotent god.^[49] Nevertheless, in many passages in the Tripitaka gods (devas in Sanskrit) are mentioned and specific examples are given of individuals who were reborn as a god, or gods who were reborn as humans. Buddhist cosmology recognizes various levels and types of gods, but none of these gods is considered the creator of the world or of the human race.^[49]

Buddhist canonical views about God and the priests are mentioned below:

13. 'Well then, Vasettha, those ancient sages versed in ancient scriptures, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the priests of to-day chant over again or repeat; intoning or reciting exactly as has been intoned or recited-to wit, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu [11] – did even they speak thus, saying: " We know it, we have seen it", where the creator is whence the creator is, whither the creator is?

From the Buddhist perspective, man has created God out of the psychologically deep-rooted idea of self-protection. Scholar-monk Walpola Rahula writes that man depends on this creation "for his own protection, safety, and security, just as a child depends on his parent." He describes this as a product of "ignorance, weakness, fear, and desire," and writes that this "deeply and fanatically held belief" for man's consolation is "false and empty" from the perspective of Buddhism. He writes that man does not wish to hear or understand teachings against this belief, and that the Buddha described his teachings as "against the current" for this reason.^[50]

In later Mahayana literature, however, the idea of an eternal, all-pervading, all-knowing, immaculate, uncreated and deathless Ground of Being (the dharmadhatu, inherently linked to the sattvadhatu, the realm of beings), which is the Awakened Mind (bodhicitta) or Dharmakaya ("body of Truth") of the Buddha himself, is attributed to the Buddha in a number of Mahayana sutras, and is found in various tantras as well. In some Mahayana texts, such a principle is occasionally presented as manifesting in a more personalised form as a primordial buddha, such as Samantabhadra, Vajradhara, Vairochana, and Adi-Buddha, among others.

[edit] Rites and rituals Are Discouraged

According to the Pali Canon, there are numerous suttas where the Buddha discourages Brahmins from the practice of rites and rituals. Virtue ( ethical conducts) is a requisite in meditation practice. In other words, purity in words, thought , and action is crucial in the path instead of rites and rituals. In the Kutadanta Sutta of the Digha Nikaya , the Brahmin Kutadanta went to see the Buddha for advice on how to best conduct a sacrifice. The showed him a way that doesn't involve taking life if he's going to carry out a sacrifice. The Buddha also points out some spiritual practices that are much more beneficial than rites and rituals:

The brahmin Kutadanta then asked the Buddha if there was any sacrifice which could be made with less trouble and exertion, yet producing more fruitful result: 2. The Buddha told him of the traditional practice of offering the four requisites to bhikkhus of high morality. 3. Less troublesome and more profitable again was donating a monastery to the Order of Bhikkhus. Better still were the following practices in ascending order of beneficial effects: 4. Going to the Buddha, the Dhamma, and the Sangha for refuge; 5. observance of the Five Precepts; 6. going forth from the homelife and leading the holy life, becoming established in morality, accomplished in the four jhanas, and equipped with eight kinds of higher knowledge resulting in the realization of extinction of asavas, the sacrifice which entails less trouble and exertion but which excels all other sacrifices.

In later tradition such as Mahayana Buddhism in Japan, the Shingon Fire Ritual (Homa /Yagna) and Urabon (Sanskrit: Ullambana) is derived from Hindu traditions.^[51] Similar rituals are common in Tibetan Buddhism. Also see Shinnyo-en.Both Mahayana Buddhism and Hinduism share common rites, such as the purification rite of Homa (Havan, Yagna in Sanskrit), prayers for the ancestors and deceased (Ullambana in Sanskrit, Urabon in Japanese).

[edit] No Caste Discrimination

The Buddha repudiated the caste distinctions of the Brahmanical religion,^[52] and was as a result described as a corrupter and opposed to true dharma in some of the Puranas.^[53] In one sutta, the Buddha satirizes and debunks the brahminical claims regarding the divine nature of the caste system, and shows that it is nothing but a human convention.^[54]^[55]

Buddhism implicitly denied the validity of caste distinctions by offering ordination to all regardless of caste.^[56]^[57] The Buddhist writer Ashvaghosa directly opposed the caste system of Hinduism by drawing upon anomalous episodes in Hindu scriptures.^[57] While the caste system constitutes an assumed background to the stories told in Buddhist scriptures, the sutras do not attempt to justify or explain the system, and the caste system was not generally propagated along with the Buddhist teachings.^[58] The early texts state that caste is not determined by karma.^[59]

The notion of ritual purity also provided a conceptual foundation for the caste system, by identifying occupations and duties associated with impure or taboo objects as being themselves impure. Regulations imposing such a system of ritual purity and taboos are absent from the Buddhist monastic code, and not generally regarded as being part of Buddhist teachings.^[60]

[edit] Cosmology and worldview

Main article: Buddhist Cosmology

In Buddhist cosmology, there are 31 planes of existence within samsara. Beings in these realms are subject to rebirth after some period of time, except for realms of the Non-Returners. Therefore, most of these places are not the goal of the holy life in the Buddha's dispensation. Buddhas are beyond all these 31 planes of existence after parinibbana. Hindu texts mostly mentions the devas in Kamma Loka. Only the Hindu god Brahma can be found in the Rupa loka. There are many realms above the brahma realm that are accessible through meditation. Those in Brahma realms are also subject to rebirth according to the Buddha.

In Mahayana Buddhism, several Hindu gods and divinities are venerated and hold an important place in the rites and rituals: Brahma, Indra, Saraswati, Surya, Vayu, Varuna, Prithvi, etc.

ARUPA-LOKA (Formless Realms) The immaterial or formless sphere (aruupa loka) includes four planes into which beings are born as a result of attaining the formless meditations. The inhabitants of these realms are possessed entirely of mind. Having no physical form or location, they are unable to hear Dhamma teachings. They achieve this by attaining advanced meditational levels in another life. They do not interact with the rest of the universe.

RUPA-LOKA (Fine-Material World ) The fine material sphere (ruupa loka) consists of sixteen planes. Beings take rebirth into these planes as a result of attaining the jhanas. They have bodies made of fine matter. The sixteen planes correspond to the attainment of the four jhanas. The devas of the Rupadhatu have physical forms, but are sexless and passionless. They live in a large number of "heavens" or deva-worlds that rise, layer on layer, above the earth. These can be divided into five main groups. Suddhavasa devas: Birth in these five realms are a result of attaining the fruit of non-returning (Anagami), the third level of enlightenment: These five realms, called suddhaavaasaa or Pure Abodes, accessible only to those who have destroyed the lower five fetters :self-view, sceptical doubt, clinging to rites and ceremonies, sense desires, and ill-will. They will destroy their remaining fetters :craving for fine material existence, craving for immaterial existence,conceit, restlessness and ignorance during their existence in the Pure Abodes. Those who take rebirth here are called "non-returners" because they do not return from that world, but attain final nibbana there without coming back. They guard and protect Buddhism on earth, and will pass into enlightenment as Arhats when they pass away from the Suddhavasa worlds. Among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (SN 6.1) KAMA-LOKA ( The Sensuous World)

Birth into these heavenly planes takes place through wholesome kamma. These devas enjoy aesthetic pleasures, long life, beauty, and certain powers. The heavenly planes are not reserved only for good Buddhists. Anyone who has led a wholesome life can be born in them. People who believe in an "eternal heaven" may carry their belief to the deva plane and take the long life span there to be an eternal existence. Only those who have known the Dhamma will realize that, asthese planes are impermanent, some day these sentient beings will fallaway from them and be reborn elsewhere. The devas can help people by inclining their minds to wholesome acts, and people can help the devas by inviting them to rejoice in their meritorious deeds. The Devas in these realms have physical forms similar to, but larger than, those of humans. They lead the same sort of lives that humans do, though they are longer-lived and generally more content, indeed sometimes they are immersed in pleasures. This is the dhatu that Mara has greatest influence over. They are also more interested in and involved with the world below than any of the higher devas, and sometimes intervene with advice and counsel. Each of these groups of deva-worlds contains different grades of devas, but all of those within a single group are able to interact and communicate with each other. On the other hand, the lower groups have no direct knowledge of even the existence of the higher types of deva at all. Due to not having direct knowledge of the realms above the Brahma realm, some of the Brahmas have become proud, imagining themselves as the highest creators of their own worlds and of all the worlds below them (because they came into existence before those worlds began to exist).

[edit] Meditation

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation.^[61] In Buddhism, sati and sampajanna are to be developed at all times, in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.^[62]

Another new teaching of the Buddha was that meditative absorption must be combined with a liberating cognition.^[63]

Religious knowledge or 'vision' was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta this sort of vision arose for the Buddhist adept as a result of the perfection of 'meditation' (Sanskrit: dhyāna) coupled with the perfection of 'ethics' (Sanskrit: śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of 'religious insight' (Sanskrit: prajñā) was original.^[64]

The Buddhist texts are probably the earliest describing meditation techniques.^[65] They describe meditative practices and states which had existed before the Buddha as well as those which were first developed within Buddhism.^[66] Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.^[67]

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts.^[68] He mentions less likely possibilities as well.^[69] Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rg Vedic period.^[68]

[edit] Vedas

The Buddha is recorded in the Canki Sutta (Majjhima Nikaya 95) as saying to a group of Brahmins:

O Vasettha, those priests who know the scriptures are just like a line of blind men tied together where the first sees nothing, the middle man nothing, and the last sees nothing.

In the same discourse, he says:

It is not proper for a wise man who maintains truth to come to the conclusion: This alone is Truth, and everything else is false.

He is also recorded as saying:

To be attached to one thing (to a certain view) and to look down upon other things (views) as inferior - this the wise men call a fetter.

Walpola Rahula writes, "It is always a question of knowing and seeing, and not that of believing. The teaching of the Buddha is qualified as ehi-passika, inviting you to 'come and see,' but not to come and believe... It is always seeing through knowledge or wisdom, and not believing through faith."^[70]

In Hinduism, philosophies are classified either as Astika or Nastika, that is, philosophies which either affirm or reject the authorities of the Vedas. According to this tradition, Buddhism is a Nastika school since it rejects the authority of the Vedas.^[71] Buddhists on the whole called those who did not believe in Buddhism the "outer path-farers" (tiirthika).^[72]

[edit] Conversion

Since the Hindu scriptures are essentially silent on the issue of religious conversion, the issue of whether Hindus evangelize is open to interpretations.^[73] Those who view Hinduism as an ethnicity more than as a religion tend to believe that to be a Hindu, one must be born a Hindu. However, those who see Hinduism primarily as a philosophy, a set of beliefs, or a way of life generally believe that one can convert to Hinduism by incorporating Hindu beliefs into one's life and by considering oneself a Hindu.^[73] The Supreme Court of India has taken the latter view, holding that the question of whether a person is a Hindu should be determined by the person's belief system, not by their ethnic or racial heritage.^[74]

Buddhism spread throughout Asia via evangelism and conversion^{[citation needed]}. Buddhist scriptures depict such conversions in the form of lay followers declaring their support for the Buddha and his teachings, or via ordination as a Buddhist monk. Buddhist identity has been broadly defined as one who "takes refuge" in the Buddha, Dharma, and Sangha, echoing a formula seen in Buddhist texts. In some communities, formal conversion rituals are observed. No specific ethnicity has typically been associated with Buddhism, and as it spread beyond its origin in India immigrant monastics were replaced with newly ordained members of the local ethnic or tribal group.^{[citation needed]}

[edit] Early Buddhism and early Vedanta

Early Buddhist scriptures do not mention schools of learning directly connected with the Upanishads. Though the earliest Upanishads had been completed by the Buddha's time, they are not cited in the early Buddhist texts as Upanishads or Vedanta. For the early Buddhists they were likely not thought of as having any outstanding significance in and of themselves, and as simply one section of the Vedas.^[75]

The Buddhist texts do describe wandering, mendicant Brahmins who appear to have valued the early Upanishads' promotion of this lifestyle as opposed to living the life of the householder and accruing wealth from nobles in exchange for performing Vedic sacrifices.^[76] Furthermore, the early Buddhist texts mention ideas similar to those expounded in the early Upanishads, before controverting them.^[77]

[edit] Brahman

The old Upanishads largely consider Brahman (masculine gender, Brahmā in the nominative case, henceforth "Brahmā") to be a personal god, and Brahman (neuter gender, Brahma in the nominative case, henceforth "Brahman") to be the impersonal world principle.^[78] They do not strictly distinguish between the two, however.^[79] The old Upanishads ascribe these characteristics to Brahmā: first, he has light and luster as his marks; second, he is invisible; third, he is unknowable, and it is impossible to know his nature; fourth, he is omniscient. The old Upanishads ascribe these characteristics to Brahman as well.^[78]

In the Buddhist texts, there are many Brahmās. There they form a class of superhuman beings, and rebirth into the realm of Brahmās is possible by pursuing Buddhist practices.^[80] In the early texts, the Buddha gives arguments to refute the existence of a creator.^[81]

In the Pāli scriptures, the neuter Brahman does not appear (though the word brahma is standardly used in compound words to mean "best", or "supreme"^[82]^[83]), however ideas are mentioned as held by various Brahmins in connection with Brahmā that match exactly with the concept of Brahman in the Upanishads. Brahmins who appear in the Tevijja-suttanta of the Digha Nikaya regard "union with Brahmā" as liberation, and earnestly seek it. In that text, Brahmins of the time are reported to assert: "Truly every Brahmin versed in the three Vedas has said thus: 'We shall expound the path for the sake of union with that which we do not know and do not see. This is the correct path. This path is the truth, and leads to liberation. If one practices it, he shall be able to enter into association with Brahmā." The early Upanishads frequently expound "association with Brahmā", and "that which we do not know and do not see" matches exactly with the early Upanishadic Brahman.^[84]

In the earliest Upanishad, the Brihadaranyaka Upanishad, the Absolute, which came to be referred to as Brahman, is referred to as "the imperishable".^[85] The Pāli scriptures present a "pernicious view" that is set up as an absolute principle corresponding to Brahman: "O Bhikkhus! At that time Baka, the Brahmā, produced the following pernicious view: 'It is permanent. It is eternal. It is always existent. It is independent existence. It has the dharma of non-perishing. Truly it is not born, does not become old, does not die, does not disappear, and is not born again. Furthermore, no liberation superior to it exists elsewhere." The principle expounded here corresponds to the concept of Brahman laid out in the Upanishads. According to this text the Buddha criticized this notion: "Truly the Baka Brahmā is covered with unwisdom."^[86]

The Buddha confined himself to what is empirically given.^[87]^[88]^[89] This empiricism is based broadly on both ordinary sense experience and extrasensory perception enabled by high degrees of mental concentration.^[90]

[edit] Atman

In Hinduism, the atman is considered the essential 'self' of a person.

The pre-Buddhist Upanishads link the self to the feeling "I am."^[91] At Brihadaranyaka Upanishad I.4.1, the self is what says "I am":

In the beginning, this world was the self alone, in the form of a man. He looked around and did not see anything else apart from himself. In the beginning he uttered "I am!"^[92]

The Chandogya Upanishad also links the sense of "I am" to the self at CU VIII.11.1: "This I am".^[91] The Chandogya also sees self as underlying the whole world, being "below," "above," and in the four directions. In contrast, the Buddhist Arahant says: "Above, below, everywhere set free, not considering 'this I am.'"^[91] While the pre-Buddhist Upanishads link the Self to the attitude "I am," others like the post-Buddhist Maitri Upanishad hold that only the defiled individual self, rather than the universal self, thinks "this is I" or "this is mine". According to Peter Harvey,

This is very reminiscent of Buddhism, and may well have been influenced by it to divorce the universal Self from such egocentric associations.^[91]

The even later Mandukya Upanishad, which was written under heavy Buddhist influence, defines the highest state to be absolute emptiness.^[93] The Upanishadic "Self" shares certain characteristics with nibbana; both are permanent, beyond suffering, and unconditioned. However, the Buddha shunned any attempt to see the spiritual goal in terms of "Self" because in his framework, the craving for a permanent self is the very thing which keeps a person in the round of uncontrollable rebirth, preventing him or her from attaining nibbana.^[91] Harvey continues:

Both in the Upanishads and in common usage, self/Self is linked to the sense of "I am" ... If the later Upanishads came to see ultimate reality as beyond the sense of "I am", Buddhism would then say: why call it 'Self', then?^[91]

Buddhist mysticism is also of a different sort from that found in systems revolving around the concept of a "God" or "Self":

If one would characterize the forms of mysticism found in the Pali discourses, it is none of the nature-, God-, or soul-mysticism of F.C. Happold. Though nearest to the latter, it goes beyond any ideas of 'soul' in the sense of immortal 'self' and is better styled 'consciousness-mysticism.'^[94]

Possibly the main philosophical difference between Hinduism and Buddhism is that the concept of atman was rejected by the Buddha. Terms like anatman (not-self) and shunyata (voidness) are at the core of all Buddhist traditions. The permanent transcendence of the belief in the separate existence of the self is integral to the enlightenment of an Arhat.

The Buddha criticized conceiving theories even of a unitary soul or identity immanent in all things as unskillful.^[95] In fact, according to the Buddha's statement in Khandha Samyutta 47, all thoughts about self are necessarily, whether the thinker is aware of it or not, thoughts about the five aggregates or one of them.^[96]

At the time of the Buddha some philosophers and meditators posited a "root": an abstract principle out of which all things emanated and which was immanent in all things. When asked about this, instead of following this pattern of thinking, the Buddha attacks it at its very root: the notion of a principle in the abstract, superimposed on experience. In contrast, a person in training should look for a different kind of "root" — the root of dukkha experienced in the present. According to one Buddhist scholar, theories of this sort have most often originated among meditators who label a particular meditative experience as the ultimate goal, and identify with it in a subtle way.^[97]

B. Alan Wallace writes that the transcendental notion of the self is an "idol" that cannot "withstand empirical investigation or rational analysis."^[98]

Rahula writes,

Two ideas are psychologically deep-rooted in man: self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety, and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, fear, weakness, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically. The Buddha's teaching does not support this ignorance, fear, weakness, and desire, but aims at making man enlightened by removing them and destroying them, striking at their very root. According to Buddhism, our ideas of God and Soul are false and empty. Though highly developed as theories, they are all the same extremely subtle mental projections, garbed in an intricate metaphysical and philosophical phraseology. These ideas are so deep-rooted in man, and so near and dear to him, that he does not wish to hear, nor does he want to understand, any teaching against them. The Buddha knew this quite well. In fact, he said that his teaching was 'against the current,' against man's selfish desires.^[99]

[edit] Cosmic Self declared non-existent

The Buddha denies the existence of the cosmic Self, as conceived in the Upanishadic tradition, in the Alagaddupama Sutta (M I 135-136). Possibly the most famous Upanishadic dictum is tat tvam asi, "thou art that." Transposed into first person, the Pali version is eso ‘ham asmi, "I am this." This is said in several suttas to be false. The full statement declared to be incorrect is "This is mine, I am this, this is my self/essence." This is often rejected as a wrong view.^[100] The Alagaduppama Sutta rejects this and other obvious echoes of surviving Upanishadic statements as well (these are not mentioned as such in the commentaries, and seem not to have been noticed until modern times). Moreover, the passage denies that one’s self is the same as the world and that one will become the world self at death.^[101] The Buddha tells the monks that people worry about something that is non-existent externally (bahiddhaa asati) and non-existent internally (ajjhattam asati); he is referring respectively to the soul/essence of the world and of the individual.^[101] A similar rejection of "internal" Self and "external" Self occurs at AN II 212. Both are referring to the Upanishads.^[101] The most basic presupposition of early Brahminic cosmology is the identification of man and the cosmos (instances of this occur at TU II.1 and Mbh XII.195), and liberation for the yogin was thought to only occur at death, with the adept's union with brahman (as at Mbh XII.192.22).^[102] The Buddha's rejection of these theories is therefore one instance of the Buddha's attack on the whole enterprise of Upanishadic ontology.^[103]^[104]

[edit] The term "brahmin"

The Buddha redefined the word "brahman" so as to become a synonym for arahant, replacing a distinction based on birth with one based on spiritual attainment.^[105]^[106] The early Buddhist scriptures furthermore defined purity as determined by one's state of mind, and refer to anyone who behaves unethically, of whatever caste, as "rotting within", or "a rubbish heap of impurity".^[107]

There are many places in which the Buddha explains his use of the word brahman. At Sutta Nipata 1.7 Vasala Sutta, verse 12, he states: "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman."^[108] An entire chapter of the Dhammapada is devoted to showing how a true brahman in the Buddha's use of the word is one who is of totally pure mind, namely, an arahant.^[109]

A defining of feature of the Buddha's teachings is self-sufficiency, so much so as to render the Brahminical priesthood entirely redundant.^[110]

[edit] Soteriology

Upanishadic soteriology is focused on the static Self, while the Buddha's is focused on dynamic agency. In the former paradigm, change and movement are an illusion; to realize the Self as the only reality is to realize something that has always been the case. In the Buddha's system by contrast, one has to make things happen.^[111]

The fire metaphor used in the Aggi-Vacchagotta Sutta (which is also used elsewhere) is a radical way of making the point that the liberated sage is beyond phenomenal experience. It also makes the additional point that this indefinable, transcendent state is the sage's state even during life. This idea goes against the early Brahminic notion of liberation at death.^[112]

Liberation for the Brahminic yogin was thought to be the permanent realization at death of a nondual meditative state anticipated in life. In fact, old Brahminic metaphors for the liberation at death of the yogic adept ("becoming cool", "going out") were given a new meaning by the Buddha; their point of reference became the sage who is liberated in life.^[113] The Buddha taught that these meditative states alone do not offer a decisive and permanent end to suffering either during life or after death.^[114]

He stated that achieving a formless attainment with no further practice would only lead to temporary rebirth in a formless realm after death.^[115] Moreover, he gave a pragmatic refutation of early Brahminical theories according to which the meditator, the meditative state, and the proposed uncaused, unborn, unanalyzable Self, are identical.^[116] These theories are undergirded by the Upanishadic correspondence between macrocosm and microcosm, from which perspective it is not surprising that meditative states of consciousness were thought to be identical to the subtle strata of the cosmos.^[117] The Buddha, in contrast, argued that states of consciousness come about caused and conditioned by the yogi's training and techniques, and therefore no state of consciousness could be this eternal Self.^[116]

[edit] Nonduality

Both the Buddha's conception of the liberated person and the goal of early Brahminic yoga can be characterized as nondual, but in different ways. The nondual goal in early Brahminism was conceived in ontological terms; the goal was that into which one merges after death. According to Wynne, liberation for the Buddha "... is nondual in another, more radical, sense. This is made clear in the dialogue with Upasiva, where the liberated sage is defined as someone who has passed beyond conceptual dualities. Concepts that might have some meaning in ordinary discourse, such as consciousness or the lack of it, existence and non-existence, etc., do not apply to the sage. For the Buddha, propositions are not applicable to the liberated person, because language and concepts (Sn 1076: vaadapathaa, dhammaa), as well as any sort of intellectual reckoning (sankhaa) do not apply to the liberated sage.^[118]

[edit] Nirvana

The word nirvana (Pali: Nibbana) was first used in its technical sense in Buddhism, and cannot be found in any of the pre-Buddhist Upanishads (It can be found in Jain texts). The use of the term in the Bhagavad Gita may be a sign of the strong Buddhist influence upon Hindu thought.^[52] Although the word nirvana is absent from the Upanishads, the word itself existed prior to the Buddha.^[119] It must be kept in mind that nirvana is one of many terms for salvation that occur in the orthodox Buddhist scriptures. Other terms that appear are 'Vimokha', or 'Vimutti', implying 'salvation' and 'deliverance' respectively.^[120] Some more words synonymously used for nirvana in Buddhist scriptures are 'mokkha/moksha', meaning 'liberation' and 'kevala/kaivalya', meaning 'wholeness'; these words were given a new Buddhist meaning.^[121]

[edit] Buddha in Hindu scriptures

Main article: Buddha as an Avatar of Vishnu

Hinduism regards Buddha (bottom right) as one of the 10 avatars of Vishnu

In many Puranas, the Buddha is described as an incarnation of Vishnu who incarnated in order to delude either demons or mankind away from the Vedic dharma. The Bhavishya Purana posits:

At this time, reminded of the Kali Age, the god Vishnu became born as Gautama, the Shakyamuni, and taught the Buddhist dharma for ten years. Then Shuddodana ruled for twenty years, and Shakyasimha for twenty. At the first stage of the Kali Age, the path of the Vedas was destroyed and all men became Buddhists. Those who sought refuge with Vishnu were deluded.^[122]

It is believed by some scholars that the Buddha avatar, which occurs in different versions in various Puranas, may represent an attempt by Brahmin orthodoxy to slander the Buddhists by identifying them with the demons.^[123] Helmuth von Glasenapp attributed these developments to a Hindu desire to absorb Buddhism in a peaceful manner, both to win Buddhists to Vishnuism and also to account for the fact that such a significant "heresy" could exist in India.^[124]

[edit] Buddha in Buddhist scriptures

Main article: Buddha as an Avatar of Vishnu

According to the biography of the Buddha, he was a Mahapurusha (great being) named Shvetaketu. Tushita Heaven ( Home of the Contented gods) was the name of the realm he dwells before taking his last birth on earth as Gautama Buddha. There is no more rebirth for a Buddha. Before leaving the Tushita realm to take birth on earth, he designated Maitreya to take his place there. Maitreya will come to earth as the next Buddha, instead of him coming back again. Krishna was a past life of Sariputra, a chief disciple of the Buddha. He has not attained enlightenment during that life as Krishna. Therefore, he came back to be reborn during the life of the Buddha and reached the first stage of Enlightenment after encountering an enlightened disciple of the Buddha. He reached full Arahantship or full Awakening after became ordained in the Buddha's sangha.

[edit] Notable views

Various Hindu Indian scholars believed that Buddhism is a reformation of Hinduism. That the Buddha only wants to reform some of the malpractices within Hinduism, that is all. And they also assumed that he never wanted to create a new religion. In short, according to them Buddhism is correct Hinduism without any malpractice and evils . And that what is now called Hinduism is malpractice and distorted form of the Vedas. There is the trend of incorporating a certain principles of the Buddha's teaching , while leaving out many other aspect of his teachings unpracticed, or adding various practices from existing belief into the formula. For example, the practice of caste discrimination, aiming to achieve Brahma consciousness in the holy life, emphasis on rituals, etc. It is impossible to preserve his teaching in its pristine form without establishing an independent religion . The establishment of an independent religion is for the benefit of countless beings who have confidence in his teaching to carry them to Awakening, for generations to come. The dhamma is a gift for anyone who wish to benefit from it regardless of the creed they are following. If someone from a certain belief can only handle taking up a few teachings from him while keep practicing tantra , rituals, and the like, the person is more than welcome to do that. But the establishment of the new religion is for those who are ready to practice the path as he taught it and experience the intended outcome of the path. Therefore, the Buddha established a new religion when he was alive. In the days of the Buddha , he himself already referred to his teaching and sangha as " this Religion" . He entrusted the sangha he established to preserve his teaching in its undiluted form so that it will remain effective for later generations.

According to the Uposatha Sutta of the Anguttara Nikaya of the Pali Canon, the Buddha already considered his Dhamma-Vinaya as a distinct religion:

"Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple observes, the observation of which brings glorious and radiant fruit and benefit…….

1. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up the intentional taking of life. The club and sword have been laid down. They have shame (of doing evil) and are compassionate toward all beings.' "All of you have given up the intentional taking of life, have put down all weapons, are possessed of shame (of doing evil) and are compassionate toward all beings. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the first factor of the Uposatha.

2. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up taking what has not been given. They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.' "All of you have given up the taking of what has not been given, are ones who do not take what is not given, are intent on taking only what is given, are not thieves. Your behavior is spotless. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the second factor of the Uposatha.

3. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring. Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.' "All of you have given up that which is an obstacle -------This is the third factor of the Uposatha.

4. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up the telling of lies. They utter only the truth and are intent on the truth. Their speech is firm and is composed of reason. Their speech does not waver from that which is a mainstay for the world.' "All of you have given up ….. For all of this day and night, in this manner……..This is the fourth factor of the Uposatha.

5. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up the taking of liquors and intoxicants, of that which intoxicates, causing carelessness. They are far from intoxicants.' "All of you have given up the taking ……..This is the fifth factor of the Uposatha.

6. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, eat at one time only and do not partake of food in the evening. They abstain from food at the 'wrong time'."[6] "All of you eat at one time only and do not partake of food in the evening……This is the sixth factor of the Uposatha.

7.Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. Nor do they bedeck themselves with ornaments, flowers or perfume.' "All of you have given up ……….This is the seventh factor of the Uposatha.

8. Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up lying on large or high beds. They are content with low beds or bedding made of grass.' "All of you have given up lying on large or high beds. You are content with low beds or beds made of grass. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the eighth factor of the Uposatha.

Furthermore, the Buddha also laid down specific Patimokkha ( basic code of monastic discipline ) for those who want to take up the training as taught by him. It was recorded in the Vinaya Pitaka. On the new-moon and full-moon uposatha days , his ordained disciples would assemble to recite the Patimokkha rules. When each of the seven sections of the rules is recited amidst the assembled Order, if anyone among those present has infringed any of those rules, the person should confess and undergo any the process of correcting the behavior. Silence implies absence of guilt. The Buddha forbid his monks from showing off psychic powers to the laity for the sake of fame. The Parajika containing rules about expulsion from the sangha. That means there is a distinct and established sangha to be expelled from. It is not the case that he simply tries to reform some of the malpractices within Hinduism and say that it is okay for disciples to practice anything else they wanted out there while living in the holy life of his path.

For example :

"Should any bhikkhu -- participating in the training and livelihood of the bhikkhus, without having renounced the training, without having declared his weakness -- engage in the sexual act, even with a female animal, he is defeated and no longer in the sangha."

"Should any bhikkhu sit in private, alone with a woman, it is to be confessed."

Before passing away the Buddha also said :

” Monks, abide becoming a light and refuge to yourself, not searching another refuge, consider the Teaching as a light, a refuge, and do not search another Teaching” - Maha-Parinibbana Sutta

The Buddha's dharma is for all, regardless of the faith they belong to. Setting up a religion is simply a way to preserve the teaching in its purest form and reduce the possibility of dilution so that it will remain effective for later generations when they want to experience liberation through his teaching.

Sarvepalli Radhakrishnan has claimed that the Buddha did not look upon himself as an innovator, but only a restorer of the way of the Upanishads,^[125] despite the fact that the Buddha did not accept the Upanishads, viewing them as comprising a pretentious tradition, foreign to his paradigm.^[126]

The Hindu philosopher, Vivekananda, wrote in glowing terms about Buddha, and visited Bodh Gaya several times.^[127]

Ananda Coomaraswamy, a proponent of the Perennial Philosophy, claimed:

Hinduism is a religion both of Eternity and Time, while Gautama looks upon Eternity alone. it is not really fair to Gautama or to the Brahmans to contrast their Dharma; for they do not seek to cover the same ground. We must compare the Buddhist ethical ideal with the identical standard of Brahmanhood expected of the Brahman born; we must contrast the Buddhist monastic system with the Brahmanical orders; the doctrine of Anatta with the doctrine of Atman, and here we shall find identity. Buddhism stands for a restricted ideal, which contrasts with Brahmanism as a part contrasts with the whole.^[128]

He also maintained:

The more superficially one studies Buddhism, the more it seems to differ from Brahmanism in which it originated; the more profound our study, the more difficult it becomes to distinguish Buddhism from Brahmanism, or to say in what respects, if any, Buddhism is really unorthodox.^[129]

Some Hindu scholars have also accepted Buddhism as a fulfillment of Sanatana Dharma philosophy:^[130]

The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day, is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, and the Hindus have accepted Shakya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha, lies principally in this: Shakya Muni came to preach nothing new. He also, like Jesus, came to fulfill and not to destroy.

—Swami Vivekananda^[131]

Steven Collins sees such Hindu claims regarding Buddhism as part of an effort - itself a reaction to Christian proselytizing efforts in India - to show that "all religions are one", and that Hinduism is uniquely valuable because it alone recognizes this fact.^[132]

The 14th and current Dalai Lama, Tenzing Gyatso, has stated that Hinduism and Buddhism are twins.^[133]^[134]^[135]^[136]

Some scholars have written that Buddhism should be regarded as "reformed Brahmanism",^[137] and many Hindus consider Buddhism a sect of Hinduism.^{[citation needed]}

Alan Watts wrote the following:

Being a Hindu really involves living in India. Because of the differences of climate, or arts, crafts, and technology, you cannot be a Hindu in the full sense in Japan or in the United States. Buddhism is Hinduism stripped for export. The Buddha was a reformer in the highest sense: someone who wants to go to the original form, or to re-form it for the needs of a certain time... Buddha is the man who woke up, who discovered who he really was. The crucial issue wherein Buddhism differs from Hinduism is that it doesn't say who you are; it has no idea, no concept. I emphasize the words idea and concept. It has no idea and no concept of God because Buddhism is not interested in concepts, it is interested in direct experience only.^[138]

Buddhist scholar Rahula Walpole has written that the Buddha fundamentally denied all speculative views, such as the doctrinal Upanishadic belief in Atman.^[139]

B. R. Ambedkar, the founder of the Dalit Buddhist movement, believed that Buddhism offered an opportunity for low-caste and untouchable Hindus to achieve greater respect and dignity because of its non-caste doctrines. Among the 22 vows he prescribed to his followers is an injunction against having faith in Brahma, Vishnu and Mahesh. He also regarded the belief that the Buddha was an incarnation of Vishnu as "false propaganda".^[140]

According to the biography of the Buddha, he was a Mahapurusha (great being) named Shvetaketu. Tushita Heaven ( Home of the Contented gods) was the name of the realm he dwells before taking his last birth on earth as Buddha. There is no more rebirth for a Buddha. Before leaving the Tushita realm to take birth on earth, he designated Maitreya to take his place there. Maitreya will come to earth as the next Buddha, instead of him coming back again. Although in the Jataka the Buddha mentioned that Rama was one of his past lives, Krishna was a past life of Sariputra, a chief disciple of the Buddha. He has not attained enlightenment during that life as Krishna. Therefore, he came back to be reborn during the life of the Buddha and reached the first stage of Enlightenment after encountering an enlightened disciple of the Buddha. He reached full Arahantship or full awakening not long after became ordained in the Buddha's sangha. During the life as Rama, the Buddha was highly developed. But he was not yet enlightened in that life . The Pali Canon also indicated that, the next person coming will not be him either, because there is no rebirth in any realms for the a Buddha.

The Maha-samya Sutta of the Digha Nikaya is the discourse that is the closest thing in the Pali canon to "who's who" of the diva worlds. There was an occasion when many of the devas came to see the Buddha when he was dwelling in the Great Wood together with a large Sangha of about 500 bhikkhus, all of them arahants. The Buddha introduced their names to the monks, Vishnu was one of those present. The Buddha mentioned him by the name Vendu.

In the Devaputta-samyutta (The Young Devas ) section of the Samyutta Nikaya, the Vendu Sutta shows Vishnu as one of the young devas who came to visit and talked with the Buddha.

At Savatthi. Standing to one side, the young deva Venhu recited this verse in the presence of the Blessed One: " Happy indeed are those human beings attending on the Fortunate One. Applying themselves to Gotama's Teaching, who train in it with diligence."

The Blessed One said: "When the course of teaching is proclaimed by me, O Venhu," said the Blessed One, "Those meditators who train therein. Being diligent at the proper time. Will not come under Death's control."

According to "Hinduism and Buddhism An Historical Sketch", Sir Charles Elliot who was a British diplomat mentioned that this correlates with the Rig Veda of Hinduism. Both texts mentioned that Vishnu and Shiva are minor deities instead of the Lords of the Universe as popularly known by worshippers:

" Vishnu and Rudra (Shiva) are known even to the Rig Veda but as deities of no special eminence. It is only after the Vedic age that they became , each for his own worshippers, undisputed Lords of the Universe…..The Pali Pitakas frequently introduce popular deities , but give no prominence to Vishnu and Siva. They are apparently mentioned under the names of Venhu and Isana, but are not differentiated from a host of spirits now forgotten. ….The suttas of the Digha Nikaya in which these lists of deities occur were perhaps composed before 300 B.C. "- Sir Charles Elliot

[edit] See also

[edit] Notes

^ ^a ^b Helmuth von Glasenapp, from the 1950 Proceedings of the "Akademie der Wissenschaften und Literatur." Accessed at http://www.accesstoinsight.org/lib/authors/vonglasenapp/wheel002.html
^ Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 8120808150 Page 18. "There is no evidence to show that Jainism and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to the growth of even classical Hinduism of the present times."
^ Sir Charles Eliot, Hinduism and Buddhism,Vol. I (London 1954)
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, page 139.
^ The Impact of Early Buddhism on Hindu Thought (with Special Reference to the Bhagavadgiitaa)
^ Vinay Lal (2007), http://www.sscnet.ucla.edu/southasia/Religions/texts/Puranas.html
^ Bhag-P 1.3.24 "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist."
^ (Gombrich 1997, p. 31)
^ "We may distinguish among Upanishads in terms of relative age. First are early, pre-Buddhist Upanishads (Chandogya, Brahadanyaka, Aitreya, Taittiriya, Kauitaki, and somewhat later Kena and Isa)." The Encyclopedia of Christianity: Volume 5: Si-Z, By FAHLBUSCH, Erwin Fahlbusch, Geoffrey William Bromiley,Translated by Geoffrey William Bromiley, Contributor Erwin Fahlbusch, Geoffrey William Bromiley, David B. Barrett , pp 645, Published by Wm. B. Eerdmans Publishing, 2008, ISBN 080282417X, 9780802824172
^ "As with almost every major religious text in India no firm date can be assigned to the Gītā. It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception of the Maitrī and that it is post-Buddhistic. One would probably not be going far wrong if one dated it at some time between the fifth and the second centuries B.C." R. C. Zaehner, The Bhagavad-Gītā: with a commentary based on the original sources. Clarendon P., 1969, p. 7.
^ K.N. Upadhaya, The Impact of Early Buddhism on Hindu Thought. Philosophy East and West Vol.18(1968) pp.163–173, accessed at http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27039.htm.
^ David Webster, The Philosophy of Desire in the Buddhist Pali Canon. Routledge Press, 2005, page 220. Available here.
^ "The Bhagavadgita is the result of development of the religious and philosophic speculation that prevailed before the rise of Buddhism." Bhandarkar, Collected Works, Vol. IV, p. 39; cf. Telang, op. cit., p. 27
^ "the elements of the Gita are not borrowed from the Buddhist religion." Tilak, op. cit., p. 585
^ Radhakrishnan, Indian Philosophy, Vol. I, p. 527
^ [[Max Müller |Mueller, F. Max]] (2001). The Bhagavadgita with the Sanatsujatiya and the Anugita (Sacred Books of the East). Routledge. p. 15.
^ January 2008, VOL. 213, #1
^ (Gombrich 1997, p. 29–30)
^ "The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajhāyaka). Brahmins who have memorized the three Vedas (tevijja) really know nothing: it is the process of achieving Enlightenment – what the Buddha is said to have achieved in the three watches of that night – which constitutes the true 'three knowledges.'" R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious Studies." Taylor and Francis 2006, page 120.
^ (Gombrich 1997, p. 37)
^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 41. "In the Rig Veda, man is thought to be born and die only once."
^ "At the same time , it is apparent in the early Samhitas that a personal replacement body is not without meaning. Whether asu, manas, prana, jiva or atman survives the body that is buried, cremated, exposed on a height, or "scattered" (in case of someone lost and never found), there is expectation of finding in heaven a new body (tanu), variously described as radiant, splendid , perfect. Rig Vedic funeral hymns 10.14.8 and 10.16.5 mention unison of the deceased body with new body...Indeed ritual system central to Vedic life and thought depends on the notion of constant sacrifice, the reintegration of multiple elements into a moment of unity before a new dispersal into being ... This enduring spirit, newly embodied, is not alone. The new locus is heaven (svarga), home of the ancestors, literally, "fathers", including recent forebears and progenitors of the human species as well. The Oxford Handbook of Eschatology, Jerry L. Walls, Chapter 9 – Hindu Eschatology,The Early Vedas – Surviving the Death of the Body, David M. Knipe, pp 173–175, Oxford University Press US, 2007
^ Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."
^ Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press : UK ISBN 0521438780 – “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions.” Page 86.
^ Padmanabh S. Jaini 2001 “Collected Paper on Buddhist Studies” Motilal Banarsidass Publ 576 pages ISBN 8120817761: "Yajnavalkya’s reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51.
^ Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 8120811046 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135.
^ "The sudden appearance of this theory [of karma] in a full-fledged form is likely to be due, as already pointed out, to an impact of the wandering muni-and-shramana-cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita. Motilal Banarsidass Publ., 1998, page 76.
^ “This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith.” Masih, page 37.
^ Jerry L. Walls, David M. Knipe The Oxford Handbook of Eschatology. Oxford University Press US, 2007, p. 177.
^ Bruce Matthews in Ronald Wesley Neufeldt, editor, Karma and Rebirth: Post Classical Developments. SUNY Press, 1986, page 125. [1].
^ ^a ^b Simple Tibetan Buddhism: A Guide to Tantric Living By C. Alexander Simpkins, Annellen M. Simpkins. Published 2001. Tuttle Publishing. ISBN 0804831998
^ The Circle of Bliss: Buddhist Meditational Art By John C. Huntington, Dina Bangdel. Published 2003. Serindia Publications, Inc.ISBN 1932476016. p. 25
^ Buddha image
^ http://tenets.parsizoroastrianism.com/IsthereanysenseinchantingAvestaprayers.pdf
^ The Yoga Tradition: its literature, philosophy and practice By Georg Feuerstein. ISBN 8120819233. p. 111
^ Robert Thurman, "The Central Philosophy of Tibet. Princeton University Press, 1984, p. 34.
^ Samadhi: The Numinous and Cessative in Indo-Tibetan Yoga By Stuart Ray Sarbacker. ISBN 0791465535. p. 77
^ Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 22)
^ Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (Page xviii)
^ Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 13). Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005 World Wisdom. 387 pages. ISBN 0941532895 [Exact quote: "This phenomenon merits special attention since yogic roots are to be found in the Zen Buddhist school of meditation."]
^ Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (p. 13). Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005 World Wisdom. 387 pages. ISBN 0941532895
^ Peter Harvey, An Introduction to Buddhism. Cambridge University Press, 1990, p. 140.
^ Govind Chandra Pande (1994). Life and thought of Śaṅkarācārya. Motilal Banarsidass Publ. ISBN 8120811046, 9788120811041. Source: [2] (accessed: Friday March 19, 2010), p.255
^ Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, pp. 239–240.
^ Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, p. 248.
^ Peter Harvey, An Introduction to Buddhism. Cambridge University Press, 1990, p. 140.
^ Routledge encyclopedia of philosophy: Irigaray to Lushi chunqiu, Volume 5. Taylor & Francis 1998, p. 460.
^ Routledge encyclopedia of philosophy: Irigaray to Lushi chunqiu, Volume 5. Taylor & Francis 1998, p. 460.
^ ^a ^b Dr V. A. Gunasekara. "The Buddhist Attitude to God". Statement made to a Multi-religious Seminar. Archived from the original on 2007-04-08. http://web.archive.org/web/20070408180218/http://www.buddhistinformation.com/buddhist_attitude_to_god.htm. Retrieved 2007-04-27.
^ Walpola Rahula, What the Buddha Taught, pp. 51–52.
^ R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu. 2001
^ ^a ^b K.N. Upadhaya, The Impact of Early Buddhism on Hindu Thought. Philosophy East and West Vol.18(1968) pp.163-173, accessed at http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27039.htm.
^ cf. Shiva Purana 2.5.1-6, Skanda Purana 4.1.39.26-70. Discussed in Wendy O'Flaherty, Origins of Evil in Hindu Mythology. University of California Press, 1976, pages 186 and 193.
^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, p. 85: [3].
^ David J. Kalupahana, Mūlamadhyamakakārikā of Nāgārjuna: The Philosophy of the Middle Way. Reprint by Motilal Banarsidass Publ., 1991, p. 61: [4]
^ Mrozik, Susanne. "Upali" in McMillian Encyclopedia of Buddhism, pg. 870. "All account emphasize that caste has no bearing on a person's status in the monastic community."
^ ^a ^b Andrew Skilton, A Concise History of Buddhism. Windhorse Publications, 1997, p. 144.
^ Cohen, Richard S. "India" in McMillian Encyclopedia of Buddhism, p. 358. "Though Buddhist texts take the existence of "caste" for granted, they attempt neither to justify the social system, nor to disseminate it."
^ Bruce Matthews in Ronald Wesley Neufeldt, editor, Karma and Rebirth: Post Classical Developments. SUNY Press, 1986, p. 126. [5].
^ (Robinson, Johnson & Thanissaro 2005, p. 51)
^ Michael Carrithers, The Buddha. Taken from Founders of Faith, published by Oxford University Press, 1986, page 30.
^ Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 72.
^ Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 73.
^ Dharmacarini Manishini, Western Buddhist Review. Accessed at http://www.westernbuddhistreview.com/vol4/kamma_in_context.html
^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 44.
^ Johannes Bronkhorst, The Two Traditions of Mediation in Ancient India. Franz Steiner Verlag Weisbaden GmbH, pages 1-17.
^ Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 199.
^ ^a ^b Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 51.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 56.
^ This whole section is largely verbatim quotes from Rahula's What the Buddha Taught, pp. 9–10.
^ Broughton, Jeffrey L. (1999). The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press. ISBN 0-520-21972-4. p. 2.
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 131.
^ ^a ^b "Does Hinduism Accept Newcomers?"
^ Brahmachari Siddheshwar Shai v. State of West Bengal (Supreme Court of India), available at [6]
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 133–134.
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 134–135.
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 135.
^ ^a ^b Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, page 136.
^ David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, p. 19.
^ Thanissaro Bhikkhu, [7]. See note 2.
^ David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, pp. 20–22.
^ Steven Collins, Aggañña sutta. Sahitya Akademi, 200, p. 58.
^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, p. 234.
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 137.
^ Karel Werner, The Yogi and the Mystic: Studies in Indian and Comparative Mysticism. Routledge, 1994, page 24.
^ Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 137–138. "It has the dharma of non-perishing" is Nakamura's translation of "acavanadhammam".
^ David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, page 185.
^ Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 202. [8]
^ A.K. Warder, A Course in Indian Philosophy. Second edition published by Motilal Banarsidass Publ., 1998, p. 81.
^ David J. Kalupahana, Buddhist philosophy: A Historical Analysis. Published by University of Hawaii Press, 1977, pp. 23–24.
^ ^a ^b ^c ^d ^e ^f Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 34.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 55.
^ Hajime Nakamura, Trevor Leggett, A history of early Vedānta philosophy, Part 2. Reprint by Motilal Banarsidass Publ., 2004 page 285.
^ Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, p. 100.
^ Thanissaro Bhikkhu, The Not-Self Strategy. [9]. For the sutta see [10].
^ Nanavira Thera, Nibbana and Anatta. [11]. Early Writings -> Nibbana and Anatta -> Nibbana, Atta, and Anatta.
^ Thanissaro Bhikkhu's commentary to the Mula Pariyaya Sutta, [12].
^ B. Alan Wallace, Contemplative Science. Columbia University Press, 2007, p. 152.
^ Rahula, pp. 51–52.
^ Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, page 38.
^ ^a ^b ^c Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, p. 39.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, pp. 50, 96.
^ Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings. Continuum International Publishing Group, 1996, p. 40.
^ See also Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 116.
^ Thanissaro Bhikkhu, Handful of Leaves Vol 1, 2nd edition, page 391.
^ See for example Dhp XXVI, Brahmanavagga, or Majjhima Nikaya 3.24, or especially MN 98 for three of many examples.
^ Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, pp. 47, 49.
^ Translated by Piyadassi Thera: [13].
^ Dhammapada XXVI, translated by Thanissaro Bhikkhu: [14].
^ Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, p. 49.
^ Richard Gombrich, How Buddhism began: the Conditioned Genesis of the Early Teachings. Continuum International Publishing Group, 1996, p. 58.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 96.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 109.
^ Michael Carrithers, The Buddha, 1983, page 36. Found in Founders of Faith, Oxford University Press, 1986.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 21.
^ ^a ^b Michael Carrithers, The Buddha, 1983, pp. 41–42. Found in Founders of Faith, Oxford University Press, 1986.
^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 42.
^ Alexander Wynne 2007, page 109
^ "Nirvana (or Nibbana in Pali language) means literally 'blowing out' or 'quenching'. However, since the term is probably pre-Buddhist, its etymology is not necessarily conclusive for determining its exact meaning as the highest goal of early Buddhism." Routledge Encyclopedia of Philosophy, Edward Craig, 1. Origins and etymology of the word Nirvana, p. 9, Published by Taylor & Francis, 1998, ISBN 0415073103, 9780415073103
^ Paul Williams, Buddhism: The early Buddhist schools and doctrinal history ; Theravāda doctrine. Taylor & Francis, 2005, p. 147.
^ [15] " A common error in examining the concept such as nirvana is to focus too much on the exact denotation of the term at the expense of its wider associations and context, not taking into the account number of synonyms frequently used to describe it....A specific example might be that nirvana is 'amrta', or the deathlessness, but it is important that this refers to the nectar which confers immortality upon gods. In the Buddhist context it refers to a condition in which there is no death, although it is clearly intended to have the positive associations of Indian myth." Routledge Encyclopedia of Philosophy, Edward Craig, 6. Synonyms for Nirvana ,p. 11, Published by Taylor & Francis, 1998, ISBN 0415073103, 9780415073103
^ Wendy O'Flaherty, Origins of Evil in Hindu Mythology. University of California Press, 1976, p. 203.
^ O'Flaherty, page 200.
^ von Glasenapp 1962 p. 113, cited in O'Flaherty, p. 206.
^ Radhakrishnan: Indian Philosophy, vol.2, p. 469.
^ Carrithers, p. 38.
^ Sister Nivedita: The Master as I Saw Him. Koenraad Elst 2001: Who is a Hindu
^ COOMARASWAMY, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916).
^ [16] Ellora Concept and Style by Carmel Berkson
^ Speech delivered in Colombo in 1927, quoted by Gurusevak Upadhyaya: Buddhism and Hinduism, p. iii., and Koenraad Elst: Who is a Hindu (2001)
^ Buddhism: A fulfilment of Hinduism
^ Steven Collins, Selfless Persons. Cambridge University Press, 1990, p. 9.
^ http://www.lifepositive.com/Spirit/world-religions/buddhism/dalai-interview.asp
^ http://www.newkerala.com/news/fullnews-15003.html
^ http://www.tibetcustom.com/article.php?story=20091221223008985
^ http://www.dharmacafe.com/index.php/news-briefs/article/buddhism-and-hinduism-are-like-twins-dalai-lama/
^ Christian Lindtner: "From Brahmanism to Buddhism", Asian Philosophy, 1999, John Woodroffe (Arthur Avalon): Shakti and Shakta, Koenraad Elst: Who is a Hindu (2001).
^ Alan Watts edited Transcripts
^ Walpola Rahula, What the Buddha Taught, p. 51.
^ Ambedkarite website, http://www.jaibheem.com/22%20Vows.htm

[edit] References

Gombrich, Richard (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.. ISBN 8121508126
Robinson, Richard; Johnson, Willard; Thanissaro, Bhikkhu (Geoffrey DeGraff) (2005). Buddhist Religions: A Historical Introduction. Belmont, California: Wadsworth/Thomson Learning. ISBN 0534558585

Zaehner, R. C. (1969). The Bhagavad Gītā. Oxford University Press. ISBN 0-19-501666-1.

[edit] Further reading

N.N Bhattacharyya: Buddhism in the History of Indian Ideas.
Chitrarekha V. Kher: Buddhism as Presented by the Brahmanical Systems.
Coomaraswamy, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916). -: (with Sister Nivedita): Hindus and Buddhists. Mystic Press, London 1987 (ca. 1911).
Elst, Koenraad: Who is a Hindu, 2001. Delhi: Voice of India. ISBN 978-8185990743
GOEL, Sita Ram: Samyak Sambuddha. Bhârata-Bhâratî, Delhi 1997 (1957).
Ram Swarup: Buddhism vis-à-vis Hinduism. Voice of India, Delhi 1983 (1958).
V. Subramaniam, ed.: Buddhist-Hindu Interactions.
Gurusevak Upadhyaya: Buddhism and Hinduism.

Shinjo Ito: "Shinjo:Reflections". Somerset Hall Press 2009.

[edit] External links

Hindu and Buddhist Gods
Gandhi and Lord Buddha
Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same? by David Loy, National Univ. of Singapore.
Buddhism, the Fulfilment of Hinduism
Enlightenment: Buddhism Vis-à-Vis Hinduism by Acharya Mahayogi Sridhar Rana

[accesstoinsight.org-0] Helmuth von Glasenapp, from the 1950 Proceedings of the "Akademie der Wissenschaften und Literatur." Accessed at http://www.accesstoinsight.org/lib/authors/vonglasenapp/wheel002.html

[1] Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 8120808150 Page 18. "There is no evidence to show that Jainism and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to the growth of even classical Hinduism of the present times."

[2] Sir Charles Eliot, Hinduism and Buddhism,Vol. I (London 1954)

[3] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, page 139.

[4] The Impact of Early Buddhism on Hindu Thought (with Special Reference to the Bhagavadgiitaa)

[5] Vinay Lal (2007), http://www.sscnet.ucla.edu/southasia/Religions/texts/Puranas.html

[6] Bhag-P 1.3.24 "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist."

[7] (Gombrich 1997, p. 31)

[8] "We may distinguish among Upanishads in terms of relative age. First are early, pre-Buddhist Upanishads (Chandogya, Brahadanyaka, Aitreya, Taittiriya, Kauitaki, and somewhat later Kena and Isa)." The Encyclopedia of Christianity: Volume 5: Si-Z, By FAHLBUSCH, Erwin Fahlbusch, Geoffrey William Bromiley,Translated by Geoffrey William Bromiley, Contributor Erwin Fahlbusch, Geoffrey William Bromiley, David B. Barrett , pp 645, Published by Wm. B. Eerdmans Publishing, 2008, ISBN 080282417X, 9780802824172

[9] "As with almost every major religious text in India no firm date can be assigned to the Gītā. It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception of the Maitrī and that it is post-Buddhistic. One would probably not be going far wrong if one dated it at some time between the fifth and the second centuries B.C." R. C. Zaehner, The Bhagavad-Gītā: with a commentary based on the original sources. Clarendon P., 1969, p. 7.

[10] K.N. Upadhaya, The Impact of Early Buddhism on Hindu Thought. Philosophy East and West Vol.18(1968) pp.163–173, accessed at http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27039.htm.

[11] David Webster, The Philosophy of Desire in the Buddhist Pali Canon. Routledge Press, 2005, page 220. Available here.

[12] "The Bhagavadgita is the result of development of the religious and philosophic speculation that prevailed before the rise of Buddhism." Bhandarkar, Collected Works, Vol. IV, p. 39; cf. Telang, op. cit., p. 27

[13] "the elements of the Gita are not borrowed from the Buddhist religion." Tilak, op. cit., p. 585

[14] Radhakrishnan, Indian Philosophy, Vol. I, p. 527

[15] [[Max Müller |Mueller, F. Max]] (2001). The Bhagavadgita with the Sanatsujatiya and the Anugita (Sacred Books of the East). Routledge. p. 15.

[16] January 2008, VOL. 213, #1

[17] (Gombrich 1997, p. 29–30)

[18] "The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajhāyaka). Brahmins who have memorized the three Vedas (tevijja) really know nothing: it is the process of achieving Enlightenment – what the Buddha is said to have achieved in the three watches of that night – which constitutes the true 'three knowledges.'" R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious Studies." Taylor and Francis 2006, page 120.

[19] (Gombrich 1997, p. 37)

[20] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 41. "In the Rig Veda, man is thought to be born and die only once."

[21] "At the same time , it is apparent in the early Samhitas that a personal replacement body is not without meaning. Whether asu, manas, prana, jiva or atman survives the body that is buried, cremated, exposed on a height, or "scattered" (in case of someone lost and never found), there is expectation of finding in heaven a new body (tanu), variously described as radiant, splendid , perfect. Rig Vedic funeral hymns 10.14.8 and 10.16.5 mention unison of the deceased body with new body...Indeed ritual system central to Vedic life and thought depends on the notion of constant sacrifice, the reintegration of multiple elements into a moment of unity before a new dispersal into being ... This enduring spirit, newly embodied, is not alone. The new locus is heaven (svarga), home of the ancestors, literally, "fathers", including recent forebears and progenitors of the human species as well. The Oxford Handbook of Eschatology, Jerry L. Walls, Chapter 9 – Hindu Eschatology,The Early Vedas – Surviving the Death of the Body, David M. Knipe, pp 173–175, Oxford University Press US, 2007

[22] Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."

[23] Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press : UK ISBN 0521438780 – “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions.” Page 86.

[24] Padmanabh S. Jaini 2001 “Collected Paper on Buddhist Studies” Motilal Banarsidass Publ 576 pages ISBN 8120817761: "Yajnavalkya’s reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51.

[25] Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 8120811046 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135.

[26] "The sudden appearance of this theory [of karma] in a full-fledged form is likely to be due, as already pointed out, to an impact of the wandering muni-and-shramana-cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita. Motilal Banarsidass Publ., 1998, page 76.

[27] “This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith.” Masih, page 37.

[28] Jerry L. Walls, David M. Knipe The Oxford Handbook of Eschatology. Oxford University Press US, 2007, p. 177.

[29] Bruce Matthews in Ronald Wesley Neufeldt, editor, Karma and Rebirth: Post Classical Developments. SUNY Press, 1986, page 125. [1].

[Simpkins-30] Simple Tibetan Buddhism: A Guide to Tantric Living By C. Alexander Simpkins, Annellen M. Simpkins. Published 2001. Tuttle Publishing. ISBN 0804831998

[31] The Circle of Bliss: Buddhist Meditational Art By John C. Huntington, Dina Bangdel. Published 2003. Serindia Publications, Inc.ISBN 1932476016. p. 25

[32] Buddha image

[33] ttp://tenets.parsizoroastrianism.com/IsthereanysenseinchantingAvestaprayers.pdf

[34] The Yoga Tradition: its literature, philosophy and practice By Georg Feuerstein. ISBN 8120819233. p. 111

[35] Robert Thurman, "The Central Philosophy of Tibet. Princeton University Press, 1984, p. 34.

[36] Samadhi: The Numinous and Cessative in Indo-Tibetan Yoga By Stuart Ray Sarbacker. ISBN 0791465535. p. 77

[Heisig-37] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 22)

[38] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (Page xviii)

[39] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 13). Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005 World Wisdom. 387 pages. ISBN 0941532895 [Exact quote: "This phenomenon merits special attention since yogic roots are to be found in the Zen Buddhist school of meditation."]

[40] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (p. 13). Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005 World Wisdom. 387 pages. ISBN 0941532895

[41] Peter Harvey, An Introduction to Buddhism. Cambridge University Press, 1990, p. 140.

[42] Govind Chandra Pande (1994). Life and thought of Śaṅkarācārya. Motilal Banarsidass Publ. ISBN 8120811046, 9788120811041. Source: [2] (accessed: Friday March 19, 2010), p.255

[43] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, pp. 239–240.

[44] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, p. 248.

[45] Peter Harvey, An Introduction to Buddhism. Cambridge University Press, 1990, p. 140.

[46] Routledge encyclopedia of philosophy: Irigaray to Lushi chunqiu, Volume 5. Taylor & Francis 1998, p. 460.

[47] Routledge encyclopedia of philosophy: Irigaray to Lushi chunqiu, Volume 5. Taylor & Francis 1998, p. 460.

[gunasekara-48] Dr V. A. Gunasekara. "The Buddhist Attitude to God". Statement made to a Multi-religious Seminar. Archived from the original on 2007-04-08. http://web.archive.org/web/20070408180218/http://www.buddhistinformation.com/buddhist_attitude_to_god.htm. Retrieved 2007-04-27.

[49] Walpola Rahula, What the Buddha Taught, pp. 51–52.

[50] R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu. 2001

[ccbs.ntu.edu.tw-51] K.N. Upadhaya, The Impact of Early Buddhism on Hindu Thought. Philosophy East and West Vol.18(1968) pp.163-173, accessed at http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27039.htm.

[52] . Shiva Purana 2.5.1-6, Skanda Purana 4.1.39.26-70. Discussed in Wendy O'Flaherty, Origins of Evil in Hindu Mythology. University of California Press, 1976, pages 186 and 193.

[53] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, p. 85: [3].

[54] David J. Kalupahana, Mūlamadhyamakakārikā of Nāgārjuna: The Philosophy of the Middle Way. Reprint by Motilal Banarsidass Publ., 1991, p. 61: [4]

[55] Mrozik, Susanne. "Upali" in McMillian Encyclopedia of Buddhism, pg. 870. "All account emphasize that caste has no bearing on a person's status in the monastic community."

[Andrew_Skilton_1997.2C_page_144-56] Andrew Skilton, A Concise History of Buddhism. Windhorse Publications, 1997, p. 144.

[57] Cohen, Richard S. "India" in McMillian Encyclopedia of Buddhism, p. 358. "Though Buddhist texts take the existence of "caste" for granted, they attempt neither to justify the social system, nor to disseminate it."

[58] Bruce Matthews in Ronald Wesley Neufeldt, editor, Karma and Rebirth: Post Classical Developments. SUNY Press, 1986, p. 126. [5].

[59] (Robinson, Johnson & Thanissaro 2005, p. 51)

[60] Michael Carrithers, The Buddha. Taken from Founders of Faith, published by Oxford University Press, 1986, page 30.

[61] Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 72.

[62] Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 73.

[westernbuddhistreview.com-63] Dharmacarini Manishini, Western Buddhist Review. Accessed at http://www.westernbuddhistreview.com/vol4/kamma_in_context.html

[64] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 44.

[65] Johannes Bronkhorst, The Two Traditions of Mediation in Ancient India. Franz Steiner Verlag Weisbaden GmbH, pages 1-17.

[66] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 199.

[Alexander_Wynne_2007.2C_page_51-67] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 51.

[68] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 56.

[69] This whole section is largely verbatim quotes from Rahula's What the Buddha Taught, pp. 9–10.

[70] Broughton, Jeffrey L. (1999). The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press. ISBN 0-520-21972-4. p. 2.

[71] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 131.

[conversion-72] "Does Hinduism Accept Newcomers?"

[73] Brahmachari Siddheshwar Shai v. State of West Bengal (Supreme Court of India), available at [6]

[74] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 133–134.

[75] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 134–135.

[76] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 135.

[Hajime_Nakamura_1990.2C_page_136-77] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, page 136.

[78] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, p. 19.

[79] Thanissaro Bhikkhu, [7]. See note 2.

[80] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, pp. 20–22.

[81] Steven Collins, Aggañña sutta. Sahitya Akademi, 200, p. 58.

[82] Peter Harvey, The Selfless Mind. Curzon Press, 1995, p. 234.

[83] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 137.

[84] Karel Werner, The Yogi and the Mystic: Studies in Indian and Comparative Mysticism. Routledge, 1994, page 24.

[85] Hajime Nakamura, A History of Early Vedānta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 137–138. "It has the dharma of non-perishing" is Nakamura's translation of "acavanadhammam".

[86] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, page 185.

[87] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 202. [8]

[88] A.K. Warder, A Course in Indian Philosophy. Second edition published by Motilal Banarsidass Publ., 1998, p. 81.

[89] David J. Kalupahana, Buddhist philosophy: A Historical Analysis. Published by University of Hawaii Press, 1977, pp. 23–24.

[Peter_Harvey_1995.2C_page_34-90] ^ ^a ^b ^c ^d ^e ^f Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 34.

[91] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 55.

[92] Hajime Nakamura, Trevor Leggett, A history of early Vedānta philosophy, Part 2. Reprint by Motilal Banarsidass Publ., 2004 page 285.

[93] Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, p. 100.

[94] Thanissaro Bhikkhu, The Not-Self Strategy. [9]. For the sutta see [10].

[95] Nanavira Thera, Nibbana and Anatta. [11]. Early Writings -> Nibbana and Anatta -> Nibbana, Atta, and Anatta.

[96] Thanissaro Bhikkhu's commentary to the Mula Pariyaya Sutta, [12].

[97] B. Alan Wallace, Contemplative Science. Columbia University Press, 2007, p. 152.

[98] Rahula, pp. 51–52.

[99] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, page 38.

[Richard_Francis_Gombrich_1996.2C_page_39-100] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, p. 39.

[101] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, pp. 50, 96.

[102] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings. Continuum International Publishing Group, 1996, p. 40.

[103] See also Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 116.

[104] Thanissaro Bhikkhu, Handful of Leaves Vol 1, 2nd edition, page 391.

[105] See for example Dhp XXVI, Brahmanavagga, or Majjhima Nikaya 3.24, or especially MN 98 for three of many examples.

[106] Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, pp. 47, 49.

[107] Translated by Piyadassi Thera: [13].

[108] Dhammapada XXVI, translated by Thanissaro Bhikkhu: [14].

[109] Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, p. 49.

[110] Richard Gombrich, How Buddhism began: the Conditioned Genesis of the Early Teachings. Continuum International Publishing Group, 1996, p. 58.

[111] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 96.

[Alexander_Wynne_2007.2C_page_109-112] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 109.

[113] Michael Carrithers, The Buddha, 1983, page 36. Found in Founders of Faith, Oxford University Press, 1986.

[114] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 21.

[Michael_Carrithers_1983.2C_pp._41.E2.80.9342-115] Michael Carrithers, The Buddha, 1983, pp. 41–42. Found in Founders of Faith, Oxford University Press, 1986.

[116] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 42.

[117] Alexander Wynne 2007, page 109

[118] "Nirvana (or Nibbana in Pali language) means literally 'blowing out' or 'quenching'. However, since the term is probably pre-Buddhist, its etymology is not necessarily conclusive for determining its exact meaning as the highest goal of early Buddhism." Routledge Encyclopedia of Philosophy, Edward Craig, 1. Origins and etymology of the word Nirvana, p. 9, Published by Taylor & Francis, 1998, ISBN 0415073103, 9780415073103

[119] Paul Williams, Buddhism: The early Buddhist schools and doctrinal history ; Theravāda doctrine. Taylor & Francis, 2005, p. 147.

[120] [15] " A common error in examining the concept such as nirvana is to focus too much on the exact denotation of the term at the expense of its wider associations and context, not taking into the account number of synonyms frequently used to describe it....A specific example might be that nirvana is 'amrta', or the deathlessness, but it is important that this refers to the nectar which confers immortality upon gods. In the Buddhist context it refers to a condition in which there is no death, although it is clearly intended to have the positive associations of Indian myth." Routledge Encyclopedia of Philosophy, Edward Craig, 6. Synonyms for Nirvana ,p. 11, Published by Taylor & Francis, 1998, ISBN 0415073103, 9780415073103

[121] Wendy O'Flaherty, Origins of Evil in Hindu Mythology. University of California Press, 1976, p. 203.

[122] O'Flaherty, page 200.

[123] von Glasenapp 1962 p. 113, cited in O'Flaherty, p. 206.

[124] Radhakrishnan: Indian Philosophy, vol.2, p. 469.

[125] Carrithers, p. 38.

[126] Sister Nivedita: The Master as I Saw Him. Koenraad Elst 2001: Who is a Hindu

[127] COOMARASWAMY, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916).

[128] [16] Ellora Concept and Style by Carmel Berkson

[129] Speech delivered in Colombo in 1927, quoted by Gurusevak Upadhyaya: Buddhism and Hinduism, p. iii., and Koenraad Elst: Who is a Hindu (2001)

[130] Buddhism: A fulfilment of Hinduism

[131] Steven Collins, Selfless Persons. Cambridge University Press, 1990, p. 9.

[132] ttp://www.lifepositive.com/Spirit/world-religions/buddhism/dalai-interview.asp

[133] ttp://www.newkerala.com/news/fullnews-15003.html

[134] ttp://www.tibetcustom.com/article.php?story=20091221223008985

[135] ttp://www.dharmacafe.com/index.php/news-briefs/article/buddhism-and-hinduism-are-like-twins-dalai-lama/

[136] Christian Lindtner: "From Brahmanism to Buddhism", Asian Philosophy, 1999, John Woodroffe (Arthur Avalon): Shakti and Shakta, Koenraad Elst: Who is a Hindu (2001).

[137] Alan Watts edited Transcripts

[138] Walpola Rahula, What the Buddha Taught, p. 51.

[139] Ambedkarite website, http://www.jaibheem.com/22%20Vows.htm

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