Buddhism and Hinduism: Difference between revisions

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	'''] 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 ].		'''] 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 ] 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.

			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 ] 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:

			:''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 <ref>Esoteric Buddhism
			by F. Max Muller </ref> 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, ]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.
			===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
			Robert A. F. Thurman
			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.

			:''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
			Venerable K. Sri Dhammananda</ref>
	==Convergence of the two Dharmic faiths==		==Convergence of the two Dharmic faiths==
	===Neither religion is monolithic===		===Neither religion is monolithic===

Revision as of 13:54, 1 November 2006

Hinduism and Buddhism are two closely related Dharmic religions that are in some ways parallel to each other and in other ways divergent in theology and practice. Whereas the article on the Dharmic religions 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 Karma and Dharma. 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)

Convergence of the two Dharmic faiths

Neither religion is monolithic

The origins of Siddhartha Gautama

File:SiddhartaBirth.JPG

The birth of Siddharta, (2nd-3rd century).

Siddhārtha was born in Lumbini, Nepal, under the full moon of the sixth lunar month, in the spring. His father was Śuddhodana (Pāli Suddhodana), of the Kṣatriya varṇa, was the chief (rājā, or king) of the Śākya nation, one of several ancient tribes on the margins of the growing state of Kośala (Pāli Kosala). His mother was Māyādevī, 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.

The Muni

Munis are advanced practitioners of Yoga and Dhyana. Buddha is also known as Shakyamuni in many parts of the world.

Karma

Karma (Sanskrit: कर्म from the root 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 cause and effect as described in the philosophies of a number of Dharmic Religions such as Hinduism and Buddhism.

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 reincarnation, karma extends through one's present life and all past and future lives as well.

Throughout this process, many see God as playing some kind of role, for example, as the dispenser of the fruits of karma. Other Hindus consider the natural laws of causation sufficient to explain the effects of karma. Some interpretations of the Bhagavad Gita 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.

Dharma

Dharma (Sanskrit: धर्म) or Dhamma (Pāli: धमा) means Natural Law or Reality, and with respect to its significance for spirituality and religion might be considered the Way of the Higher Truths. Dharma forms the basis for philosophies, beliefs and practices originating in India. The four main ones are Hinduism (Sanatana Dharma), Buddhism, Jainism, and Sikhism, 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 Dharma Yukam, Moksha, Nirvana (personal liberation). Dharma also refers to the teachings and doctrines of the various founders of the traditions, such as Gautama Buddha in Buddhism and Mahavira in Jainism. As the religious and moral doctrine of the rights and duties of each individual. Dharma can refer generally to religious duty, and also mean social order, right conduct, or simply virtue.

Nirvana

Each religion has an ethos, that is, an internal description of its raison d'être. That of Buddhism is to provide all human beings with the only valid path to nirvana. The term Nirvana is used in Sanskrit and is common to both the religions.

In addition the religions also share similarities in rituals, holy men and deities.

Dhyana

Both Hinduism and Buddhism lay emphasis on dhyana.

Differences between the two religions

The eternal way and the messiah

Hinduism is identified as "Sanatana Dharma", which translates to "The eternal way" while Buddhism is based upon the teachings of Gautam Buddha.

Shramanas

Buddhism is categorized under the Shraman Tradition (Shramaṇa Paramparā) of modern Indian philosophy, rather than the Brahmanical or priestly interpretation of Vedic Tradition (Vaidika Paramparā) that is followed by Brahmanical or priest based schools of Hinduism.

Conclusion

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

Buddhism is a dharmic religion. The systems of Buddhism and Hinduism must not be considered to be either contradictory to one another or completely self contained. Ananda Coomaraswamy wrote:

"The more supreficially 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."

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).

Hinduism and Buddhism share many common features including Sanskrit, yoga, karma and dharma. Indians such as Ashoka the great and B.R. Ambedkar took to Buddism. India also is home to the government of Tibet in exile under Tenzin Gyatso, the 14th Dalai Lama.

In addition, Siddhartha Gautama is seen in Hinduism as the ninth avatar of Vishnu.

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
]
Pratima Bowes, The Hindu Religious Tradition 54-80 (Allied Pub. 1976) ISBN 0-7100-8668
Complete Works of Swami Vivekananda, Vol. II, at 217-225 (18th reprint 1995) ISBN 81-85301-75-1
Alex Michaels, Hinduism: Past and Present 154-56 (Princeton 1998) ISBN 0-691-08953-1
Verses 4:14, 9.22 and 18.61
Yogananda, Paramahansa, Autobiography of a Yogi, Chapter 21 ISBN 1565892127
Swami Krishnananda on the Guru mitigating the karma of the disciple
Swami B. V. Tripurari on grace of the Guru destroying karma
Ellora Concept and Style by Carmel Berkson

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