Buddhism and Hinduism: Difference between revisions

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			The relationship between ] and ] should not be seen as an analogue of the relationships between ], ] and ]. Unlike ] religions, Indic ]s don't require exclusive allegiance and unquestioning acceptance. The relationship ] and ] is best understood as an analogue of the relationship between competing theories in modern day physics. There is fierce debate between the competing schools in physics but they don't kill each other. Nor do the physicists require an unquestioning acceptance from their students. It is possible that students will change their ideas with time.
	{{mergefrom\|Buddhadharma and other Indian Dharmas}}
	'''] and ]''' are two closely related ]s that are in some ways parallel to each other and in other ways divergent in theology and practice. Whereas the article on the ] emphasizes continuities and convergences between the two religions, this article emphasizes that Hinduism and Buddhism each have widely diverging views of their respective relationship to the other, and of elements they have in common, such as the ] and ].

		⚫	The relationship between Hinduism and Buddhism (in fact between different schools in Indic traditions) is exactly the same: they are rival competing schools of thought. Each individual has the choice to pick either school and philosophers in each school do their best to convince people. This article makes generalizations about Hindu and Buddhist beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Buddhist denominations. There are also individual variations among believers in both religions.
	==Convergence of the two Dharmic faiths==
⚫	===Neither religion is monolithic===
⚫	This article makes generalizations about Hindu and Buddhist beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Buddhist denominations. There are also individual variations among believers in both religions.

		⚫	== Neither religion is monolithic ==
	===The origins of ]===
	]
	Siddhārtha was born in ], ], under the ] of the sixth ], in the spring. His father was ] (] Suddhodana), of the ] ], was the chief (], or king) of the Śākya nation, one of several ancient tribes on the margins of the growing state of ] (] Kosala). His mother was ], King Sudhodhana's wife. Like the founders of all Dharmic religions, Siddhartha Gautama was an influential Hindu who selected a set of principles found in Hinduism to form a newer, relatively limited set of principles.

			This article makes generalizations about Hindu and Buddhist beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Buddhist denominations. There are also individual variations among believers in both religions.
	===The ]===
	Munis are advanced practitioners of ] and ]. Buddha is also known as ] in many parts of the world.

			== Buddhist Canonical Views on Brahminism==
	===]===
	'''Karma''' (]: {{unicode\|कर्म}} from the root {{unicode\|kṛ}}, "to do") is a word of ancient origin meaning ''action'' or ''activity'' and its subsequent '''results''' (also called karma-phala, "the fruits of action"). It is commonly understood as a term to denote the entire cycle of ] as described in the philosophies of a number of ] such as ] and ].

			Views that Buddhism supports brahmanical teachings such as the ] generally don't take into account the actual sayings of the ] as found in the Buddhist Canon, where he calls ] learning and it's formulators as a line of blind men:
	Karma is a sum of all that an individual has done, is currently doing and will do. Individuals go through certain processes and accompanying experiences throughout their lives which they have chosen, and those would be based on the results of their own creations: "karma". Karma is not about retribution, vengeance, punishment or reward. Karma simply deals with what is. The effects of all deeds actively create past, present and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to others. In religions that incorporate ], karma extends through one's present life and all past and future lives as well.

			:''13. 'Well then, Vasettha, those ancient Rishis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the Brahmans 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 -- did even they speak thus, saying: " We know it, we have seen it, where Brahma is whence Brahma is, whither Brahma is?
	Throughout this process, many see God as playing some kind of role, for example, as the dispenser of the fruits of karma<ref>]</ref>. Other Hindus consider the natural laws of causation sufficient to explain the effects of karma.<ref>Pratima Bowes, The Hindu Religious Tradition 54-80 (Allied Pub. 1976) ISBN 0-7100-8668</ref><ref>Complete Works of Swami Vivekananda, Vol. II, at 217-225 (18th reprint 1995) ISBN 81-85301-75-1</ref><ref>Alex Michaels, Hinduism: Past and Present 154-56 (Princeton 1998) ISBN 0-691-08953-1</ref> Some interpretations of the Bhagavad Gita <ref>Verses 4:14, 9.22 and 18.61</ref> suggest an intermediate view, that karma is a law of cause and effect yet God can mitigate karma for His devotees. Another view holds that a Satyaguru, acting on God's behalf, can mitigate or work out some of the karma of the disciple. <ref>Yogananda, Paramahansa, Autobiography of a Yogi, Chapter 21 ISBN 1565892127</ref><ref></ref><ref></ref>

			:15. O Vasettha, those brahmins who know the three Vedas are just like a line of blind men tied together where the first sees nothing, the middle man nothing, and the last sees nothing (Tevijja-Sutta, Dighanikaya, 13:15).''
	===]===
	'''Dharma''' (]: धर्म) or '''Dhamma''' (]: धमा) means '''Natural Law''' or '''Reality''', and with respect to its significance for ] and ] might be considered '''the Way of the Higher Truths'''. Dharma forms the basis for philosophies, beliefs and practices originating in ]. The four main ones are ] (]), ], ], and ], 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 ], ], ] (personal ]). Dharma also refers to the teachings and doctrines of the various founders of the traditions, such as ] in Buddhism and ] in Jainism. As the religious and moral doctrine of the rights and duties of each individual. Dharma can refer generally to religious ], and also mean social order, right conduct, or simply virtue.

			Similarly, Buddha also regards his teachings as open to everyone and not as "Rahasya" of the Upanishads <ref>Esoteric Buddhism
	===]===
			by F. Max Muller </ref> or secret doctrine in comparison to brahmanism and openly calls the any secret doctrines as false:
	Each religion has an ], that is, an internal description of its .
	That of Buddhism is to provide all human beings with the only valid path to ]. The term Nirvana is used in ] and is common to both the religions.

			:''O disciples, there are three to whom secrecy belongs and not openness. Who are they? Secrecy belongs to women, not openness; secrecy belongs to priestly wisdom, not openness; secrecy belongs to false doctrine, not openness. To these three belongs secrecy, not openness.
	In addition the religions also share similarities in rituals, holy men and deities.

			:But there are three things that shine before all the world, and not in secret. Which are they? The disc of the moon, O disciples, shines before all the world, and not in secret; the disc of the sun shines before all the world, and not in secret; the doctrines and rules proclaimed by the perfect Buddha since before all the world, not in secret. These three things shine before all the world, and not in secret. '' -
	===]===
	Both Hinduism and Buddhism lay emphasis on ].

			In Hinduism, ]s were mere "hearers" of "]" texts or ]s, considered to be the holiest texts of Hinduism. Shruti literally means "that which was heard" in sanskrit. In Buddhism, the equivalent of Rishis are known as "]" which also means "hearer". So the equivalent of the Rishis who "heard the Vedas" would be the "Shravaks" in Buddhism.
	==Differences between the two religions==
			===Buddhism is Messianism in contrast to Brahmanism===

			In contrast to brahmanism or a small priesthood who have secret teachings (]), ] is considered to be ], or warrior kings (and queens such as ]) who work to liberate all beings, by scholars such as Thurman, <ref>The Buddhist Messiahs: The Magnificent Deeds of the Bodhisattvas
	===The eternal way and the messiah===
			Robert A. F. Thurman
	Hinduism is identified as ''"Sanatana Dharma"'', which translates to ''"The eternal way"'' while Buddhism is based upon the teachings of Gautam Buddha.
			The Christ and Bodhisattva Conference at Middlebury College with His Holiness the Dalai Lama (unannotated draft)
			September 1984</ref>
			:''All Bodhisattvas wish to save the whole world, the infinite universes of numberless beings. But they do not only appear as warrior-kings for specific nations or even planets. They work for universal liberation in all capacities.''

			The ] ideal is first established by ] in the ] tales. The patient and enduring warrior was looked upon as the ideal, and unlike Brahmanism, it was a universal call and based on ethics and merits of practice alone.
	===Shramanas===
	Buddhism is categorized under the ''']''' (''{{Unicode\|Shramaṇa Paramparā}}'') of modern ], rather than the Brahmanical or priestly interpretation of '''Vedic Tradition''' (''{{Unicode\|Vaidika Paramparā}}'') that is followed by Brahmanical or priest based schools of ].

			:''The Buddha created a new race of men, a race of moral heroes, a race of salvation-workers, a race of Buddhas''. (Manmatha Nath Sastri) <ref>BUDDHISM IN THE EYES OF INTELLECTUALS
	==Conclusion==
			Venerable K. Sri Dhammananda</ref>
	]
	Buddhism is a ]. The systems of Buddhism and Hinduism must not be considered to be either contradictory to one another or completely self contained. ] wrote:

			==Buddhist and Hindu Classification==
	:''"The more supreficially one studies Buddhism, the more it seems to differ from ] 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."'' <ref> Ellora Concept and Style by Carmel Berkson </ref>

			In Buddhism, non-Buddhist Dharmas are classified as heretical known as "Pasanda",
	Buddhist scholar Rahula Vipola wrote that the Buddha was trying to shed the true meaning of the Vedas. Buddha is said to be a knower of the Veda (vedajña) or of the Vedanta (vedântajña) ''(Sa.myutta, i. 168) and (Sutta Nipâta, 463).''

			:"They are called pasanda because they lay out a snare (Be: pasam denti; Ce: pasam oddenti); the meaning is that they throw out the snare of views among the minds of beings. But the Buddha's dispensation frees one from the snare, so it is not called pasanda; the pasanda are found only outside the dispensation."<ref> Discourses of the Ancient Nuns(Bhikkhuni-samyutta)Translated from the Pali by Bhikkhu Bodhi</ref>
	Hinduism and Buddhism share many common features including ], ], ] and ]. Indians such as ] and ] took to Buddism. India also is home to the ] under ], the 14th ].

			In Brahmanical Hinduism, different philosophies within Indic traditions are classified by Brahmin priests either as ] or ], that is, philosophies which either affirmed the ] as divinely revealed scriptures or else regarded them as fallible human inventions. According to this tradition, Buddhism is one of ] schools by priests.
	In addition, Siddhartha Gautama is seen in Hinduism as the ninth ] of ].

			== Hindu views ==
			Many scholars are of the opinion that Buddhism should be regarded as "reformed Hinduism".<ref>e.g., John Woodroffe (Arthur Avalon): Shakti and Shakta. Koenraad Elst: Who is a Hindu (2001). Christian Lindtner: “From Brahmanism to Buddhism”, Asian Philosophy, 1999</ref>, and many Hindus believe that Buddhism is one of the sects of Sanatana Dharma. According to ], Buddha did not look upon himself as an innovator, but only a restorer of the way of the ].<ref>Radhakrishnan: Indian Philosophy, vol.2, p.469.</ref>.

			Most Hindus, even if they do not agree with the Buddhists, deeply revere the Buddha for his utter renunciation and for the remarkable person that he was. In fact, the Bhagavata Purana, one of the most important texts of the Hindus, considers the Buddha an incarnation of Vishnu. There can be no higher testament to the Buddha's holiness than this. However, some Puranas, recorded by priests as well, also claim that Vishnu used his incarnation as the Buddha to deceive the unorthodox for his own reasons.

			Buddha Purnima, a festival celebrating the birth of Gautama Buddha, is one of the most popular Hindu festivals.

			In Japan, the ] Fire Ritual is probably derived from Hindu traditions.<ref>R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu. 2001</ref> Hindu political parties like the BJP have also Buddhist members.<ref>“Zanskar youth to join BJP”, Organiser, 12-2-1995.</ref> The Dalai Lama has also visited Hindu events, like for example the VHP's second World Hindu Conference in Allahabad in 1979.<ref>McKean, Lise: Divine Enterprise. Gurus and the Hindu Nationalist Movement. Chicago University Press, 1996. Elst, Koenraad: Who is a Hindu (2001)</ref>

			Hindu philosopher ] wrote in glowing terms about Buddha, and visited ] several times.<ref>Sister Nivedita: The Master as I Saw Him. Koenraad Elst 2001: Who is a Hindu</ref>

			] said: " is a religion both of ] and ], while ] 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 ] with the doctrine of ], and here we shall find identity. (…) Buddhism stands for a restricted ideal, which contrasts with Brahmanism as a pars contrasts with the whole".<ref>COOMARASWAMY, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916).</ref>

	== Further reading ==		== Further reading ==

Revision as of 13:37, 1 November 2006

The relationship between Hinduism and Buddhism should not be seen as an analogue of the relationships between Judaism, Christianity and Islam. Unlike Abrahamic religions, Indic dharmas don't require exclusive allegiance and unquestioning acceptance. The relationship Hinduism and Buddhism is best understood as an analogue of the relationship between competing theories in modern day physics. There is fierce debate between the competing schools in physics but they don't kill each other. Nor do the physicists require an unquestioning acceptance from their students. It is possible that students will change their ideas with time.

The relationship between Hinduism and Buddhism (in fact between different schools in Indic traditions) is exactly the same: they are rival competing schools of thought. Each individual has the choice to pick either school and philosophers in each school do their best to convince people. This article makes generalizations about Hindu and Buddhist beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Buddhist denominations. There are also individual variations among believers in both religions.

Neither religion is monolithic

This article makes generalizations about Hindu and Buddhist beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Buddhist denominations. There are also individual variations among believers in both religions.

Buddhist Canonical Views on Brahminism

Views that Buddhism supports brahmanical teachings such as the Upanishads generally don't take into account the actual sayings of the Buddha as found in the Buddhist Canon, where he calls Vedic learning and it's formulators as a line of blind men:

13. 'Well then, Vasettha, those ancient Rishis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the Brahmans 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 -- did even they speak thus, saying: " We know it, we have seen it, where Brahma is whence Brahma is, whither Brahma is?

15. O Vasettha, those brahmins who know the three Vedas are just like a line of blind men tied together where the first sees nothing, the middle man nothing, and the last sees nothing (Tevijja-Sutta, Dighanikaya, 13:15).

Similarly, Buddha also regards his teachings as open to everyone and not as "Rahasya" of the Upanishads or secret doctrine in comparison to brahmanism and openly calls the any secret doctrines as false:

O disciples, there are three to whom secrecy belongs and not openness. Who are they? Secrecy belongs to women, not openness; secrecy belongs to priestly wisdom, not openness; secrecy belongs to false doctrine, not openness. To these three belongs secrecy, not openness.

But there are three things that shine before all the world, and not in secret. Which are they? The disc of the moon, O disciples, shines before all the world, and not in secret; the disc of the sun shines before all the world, and not in secret; the doctrines and rules proclaimed by the perfect Buddha since before all the world, not in secret. These three things shine before all the world, and not in secret. -

In Hinduism, Rishis were mere "hearers" of "shruti" texts or Vedas, considered to be the holiest texts of Hinduism. Shruti literally means "that which was heard" in sanskrit. In Buddhism, the equivalent of Rishis are known as "Shravaks" which also means "hearer". So the equivalent of the Rishis who "heard the Vedas" would be the "Shravaks" in Buddhism.

Buddhism is Messianism in contrast to Brahmanism

In contrast to brahmanism or a small priesthood who have secret teachings (rahasya), Buddhism is considered to be messianism, or warrior kings (and queens such as Srimala) who work to liberate all beings, by scholars such as Thurman,

All Bodhisattvas wish to save the whole world, the infinite universes of numberless beings. But they do not only appear as warrior-kings for specific nations or even planets. They work for universal liberation in all capacities.

The Bodhisattva ideal is first established by Buddha in the Jataka tales. The patient and enduring warrior was looked upon as the ideal, and unlike Brahmanism, it was a universal call and based on ethics and merits of practice alone.

The Buddha created a new race of men, a race of moral heroes, a race of salvation-workers, a race of Buddhas. (Manmatha Nath Sastri)

Buddhist and Hindu Classification

In Buddhism, non-Buddhist Dharmas are classified as heretical known as "Pasanda",

"They are called pasanda because they lay out a snare (Be: pasam denti; Ce: pasam oddenti); the meaning is that they throw out the snare of views among the minds of beings. But the Buddha's dispensation frees one from the snare, so it is not called pasanda; the pasanda are found only outside the dispensation."

In Brahmanical Hinduism, different philosophies within Indic traditions are classified by Brahmin priests either as Astika or Nastika, that is, philosophies which either affirmed the Vedas as divinely revealed scriptures or else regarded them as fallible human inventions. According to this tradition, Buddhism is one of Nastika schools by priests.

Hindu views

Many scholars are of the opinion that Buddhism should be regarded as "reformed Hinduism"., and many Hindus believe that Buddhism is one of the sects of Sanatana Dharma. According to Sarvepalli Radhakrishnan, Buddha did not look upon himself as an innovator, but only a restorer of the way of the Upanishads..

Most Hindus, even if they do not agree with the Buddhists, deeply revere the Buddha for his utter renunciation and for the remarkable person that he was. In fact, the Bhagavata Purana, one of the most important texts of the Hindus, considers the Buddha an incarnation of Vishnu. There can be no higher testament to the Buddha's holiness than this. However, some Puranas, recorded by priests as well, also claim that Vishnu used his incarnation as the Buddha to deceive the unorthodox for his own reasons.

Buddha Purnima, a festival celebrating the birth of Gautama Buddha, is one of the most popular Hindu festivals.

In Japan, the Shingon Fire Ritual is probably derived from Hindu traditions. Hindu political parties like the BJP have also Buddhist members. The Dalai Lama has also visited Hindu events, like for example the VHP's second World Hindu Conference in Allahabad in 1979.

Hindu philosopher Swami Vivekananda wrote in glowing terms about Buddha, and visited Bodh Gaya several times.

Ananda Coomaraswamy said: " 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 pars contrasts with the whole".

References

Esoteric Buddhism by F. Max Muller
The Buddhist Messiahs: The Magnificent Deeds of the Bodhisattvas Robert A. F. Thurman The Christ and Bodhisattva Conference at Middlebury College with His Holiness the Dalai Lama (unannotated draft) September 1984
BUDDHISM IN THE EYES OF INTELLECTUALS Venerable K. Sri Dhammananda
Discourses of the Ancient Nuns(Bhikkhuni-samyutta)Translated from the Pali by Bhikkhu Bodhi
e.g., John Woodroffe (Arthur Avalon): Shakti and Shakta. Koenraad Elst: Who is a Hindu (2001). Christian Lindtner: “From Brahmanism to Buddhism”, Asian Philosophy, 1999
Radhakrishnan: Indian Philosophy, vol.2, p.469.
R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu. 2001
“Zanskar youth to join BJP”, Organiser, 12-2-1995.
McKean, Lise: Divine Enterprise. Gurus and the Hindu Nationalist Movement. Chicago University Press, 1996. Elst, Koenraad: Who is a Hindu (2001)
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).

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