Buddhisme dan Hinduisme

Agama Buddha dan Hindu memiliki asal mula yang sama dalam budaya Gangga di India utara selama apa yang disebut "urbanisasi kedua" sekitar tahun 500 SM.^[1] Mereka telah berbagi kepercayaan sejalan yang telah ada saling berdampingan, tetapi juga menjabarkan perbedaan-perbedaan.^[2]

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Agama Buddha mencapai puncaknya di anak benua India karena didukung oleh istana kerajaan, tetapi mulai merosot setelah era Gupta dan hampir menghilang dari India pada abad ke-12 M,^[3]^[4] kecuali di beberapa daerah kantong kecil terisolasi di India yang masih bertahan hingga abad ke-15 M.^[5]

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Ajaran Buddhis tertentu tampaknya telah dirumuskan sebagai tanggapan terhadap gagasan-gagasan yang disajikan dalam Upanisad awal, dalam beberapa hal sependapat dengannya, dan dalam hal-hal lainnya mengkritik atau menafsirkannya kembali.^[6]^[7]^[8]

Pengaruh Upanisad, kitab-kitab filosofis Hindu yang paling awal terhadap agama Buddha telah menjadi bahan perdebatan di kalangan para sarjana. Meskipun Radhakrishnan, Oldenberg, dan Neumann yakin akan pengaruh Upanisad pada kanon Buddhis, Eliot dan Thomas menyoroti poin-poin yang ditentang agama Buddha dari Upanisad.^[9]

Agama Buddha mungkin dipengaruhi oleh beberapa gagasan Upanisad, namun mengabaikan kecenderungan ortodoks mereka.^[10] Dalam kitab-kitab Buddhis, dia dijabarkan menolak jalan keselamatan sebagai "pandangan salah".^[11] Aliran-aliran pemikiran religius India kemudian dipengaruhi oleh penafsiran dan gagasan-gagasan baru dari tradisi kepercayaan Buddhis ini.^[12]

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Pada tahun-tahun berikutnya, ada bukti signifikan bahwa agama Buddha dan Hindu didukung oleh para penguasa India, terlepas dari identitas keagamaan para penguasa itu sendiri. Raja-raja Buddhis terus menghormati dewa-dewa dan guru-guru Hindu dan banyak kuil Buddhis dibangun di bawah sokongan para penguasa Hindu.^[13] Hal ini karena agama Buddha tidak pernah dianggap sebagai sebuah agama asing dengan agama Hindu di India tetapi hanya sebagai salah satu dari banyak aliran agama Hindu. Karya Kālidāsa menunjukkan bangkitnya agama Hindu dengan mengorbankan agama Buddha.^[14] Pada abad kedelapan, Siwa dan Wisnu telah menggantikan Buddha dalam puja kerajaan.^[15]^[16]^[17]

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Sang Buddha menyetujui banyak istilah yang telah digunakan dalam diskusi filosofis pada masanya; namun, banyak dari istilah-istilah ini memiliki makna berbeda dalam tradisi Buddhis. Sebagai contoh, dalam Samaññaphala Sutta, Sang Buddha digambarkan memberikan pengertian tentang "tiga pengetahuan" (tevijja)—sebuah istilah yang juga digunakan dalam tradisi Weda untuk menggambarkan pengetahuan Weda—sebagai bukan teks, sebagai bukan teks, tetapi hal-hal yang dia alami.^[18] "Tiga pengetahuan" yang hakiki dikatakan didasari oleh proses mencapai pencerahan, yang merupakan apa yang dikatakan telah dicapai Buddha dalam tiga jam jaga pada malam pencerahannya.^[19]

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Brahmā (Buddhisme)
Buddha Gautama dalam agama Hindu
Agama Buddha dan Kekristenan
Ilmu perbandingan agama
Sejarah seni Asia
Indeks artikel terkait agama Buddha
Jambudwipa
Gua Kanheri
Agama Buddha sekuler
Vegetarian Buddhis
Agama Buddha dan Jainisme

[1]
Samuels 2010.
[2]
Y. Masih in A Comparative Study of Religions (2000), Motilal Banarsidass Publishers: Delhi, ISBN 81-208-0815-0 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 much to the growth of even classical Hinduism of the present times."
[3]
Akira Hirakawa; Paul Groner (1993). A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. Motilal Banarsidass. hlm. 227–240. ISBN 978-81-208-0955-0.
[4]
Damien Keown (2004). A Dictionary of Buddhism. Oxford University Press. hlm. 208–209. ISBN 978-0-19-157917-2.
[5]
Lars Fogelin (2015). An Archaeological History of Indian Buddhism. Oxford University Press. hlm. 2–3. ISBN 978-0-19-994821-5.
[6]
Helmuth von "Vedanta and Buddhism, A Comparative Study" (1950) 1950 Proceedings of the Akademie der Wissenschaften und Literatur
[7]
(Gombrich 1997, hlm. 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)." Fahlbusch et al. (2008) The Encyclopedia of Christianity: Volume 5: Si-Z p. 645, Translated by Geoffrey William Bromiley, Wm. B. Eerdmans Publishing ISBN 0-8028-2417-X, 978-0-8028-2417-2
[9]
Pratt, James Bissett (1996), The Pilgrimage of Buddhism and a Buddhist Pilgrimage, Asian Educational Services, hlm. 90, ISBN 978-81-206-1196-2
[10]
Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā, Motilal Banarsidass, hlm. 103–104, ISBN 978-81-208-0880-5
[11]
Hajime Nakamura (1990) A History of Early Vedānta Philosophy: Part One. p.139, Reprint by Motilal Banarsidass Publ.
[12]
K. N. Upadhaya (1968) "The Impact of Early Buddhism on Hindu Thought (with Special Reference to the Bhagavadgiitaa)", Philosophy East and West Vol.18 pp.163-173, University of Hawaii Press
[13]
January 2008, VOL. 213, #1
[14]
Hill, Christopher. South Asia: An Environmental History. ABC-CLIO 2008, page 35. "Through Kalidas' work we begin to see the ascension of Hinduism, taking the place of Buddhism as the dominant religion."
[15]
Morley, Grace. 2005. Indian Sculpture. Roli Books. pg. 28. "By the end of the Gupta period Buddhism was no longer dominant, even in the north, where it had prevailed for so long."
[16]
Inden, Ronald. "Ritual, Authority, And Cycle Time in Hindu Kingship." In JF Richards, ed., Kingship and Authority in South Asia. New Delhi: Oxford University Press, 1998, p.67, 55"before the eighth century, the Buddha was accorded the position of universal deity and ceremonies through which a king attained to imperial status were elaborate donative ceremonies entailing gifts to Buddhist monks and the installation of a symbolic Buddha in a stupa....This pattern changed in the eighth century. The Buddha was replaced as the supreme, imperial deity by one of the Hindu gods (except under the Palas of eastern India, the Buddha's homeland)...Previously the Buddha had been accorded imperial-style worship (puja). Now as one of the Hindu gods replaced the Buddha at the imperial centre and pinnacle of the cosmo-political system, the image or symbol of the Hindu god comes to be housed in a monumental temple and given increasingly elaborate imperial-style puja worship."
[17]
Holt, John. The Buddhist Visnu. Columbia University Press, 2004, p.12,15 "The replacement of the Buddha as the "cosmic person" within the mythic ideology of Indian kingship, as we shall see shortly, occurred at about the same time the Buddha was incorporated and subordinated within the Brahmanical cult of Visnu."
[18]
(Gombrich 1997, hlm. 29–30)
[19]
"The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajhāyaka). Brahmins who memorize 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—that constitutes the true 'three knowledges.' " R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious studies." Taylor and Francis 2006, page 120.

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Gombrich, Richard (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. ISBN 81-215-0812-6
Robinson, Richard; Johnson, Willard; Thanissaro, Bhikkhu (Geoffrey DeGraff) (2005). Buddhist Religions: A Historical Introduction. Belmont, California: Wadsworth/Thomson Learning. ISBN 0-534-55858-5
Samuel, Geoffrey (2010), The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century, Cambridge University Press
Zaehner, R. C. (1969), The Bhagavad Gītā, Oxford University Press, ISBN 0-19-501666-1

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Arun Kumar Biswas Buddha and Bodhisattva - A Hindu View (Cosmo Publications, New Delhi, 1987)
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 (c. 1911).
Coomaraswamy, Ananda Kentish: Hinduism and Buddhism (Golden Elixir Press, 2011), ISBN 978-0-9843082-3-1 [New edition including additions and changes contributed by the Author to the French translation of his work]
Elst, Koenraad: Who is a Hindu, 2001. Delhi: Voice of India. ISBN 978-81-85990-74-3
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.

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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

[FOOTNOTESamuels2010-1] [1]
Samuels 2010.

[2] [2]
Y. Masih in A Comparative Study of Religions (2000), Motilal Banarsidass Publishers: Delhi, ISBN 81-208-0815-0 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 much to the growth of even classical Hinduism of the present times."

[3] [3]
Akira Hirakawa; Paul Groner (1993). A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. Motilal Banarsidass. hlm. 227–240. ISBN 978-81-208-0955-0.

[Keown2004p208-4] [4]
Damien Keown (2004). A Dictionary of Buddhism. Oxford University Press. hlm. 208–209. ISBN 978-0-19-157917-2.

[5] [5]
Lars Fogelin (2015). An Archaeological History of Indian Buddhism. Oxford University Press. hlm. 2–3. ISBN 978-0-19-994821-5.

[accesstoinsight.org-6] [6]
Helmuth von "Vedanta and Buddhism, A Comparative Study" (1950) 1950 Proceedings of the Akademie der Wissenschaften und Literatur

[7] [7]
(Gombrich 1997, hlm. 31)

[8] [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)." Fahlbusch et al. (2008) The Encyclopedia of Christianity: Volume 5: Si-Z p. 645, Translated by Geoffrey William Bromiley, Wm. B. Eerdmans Publishing ISBN 0-8028-2417-X, 978-0-8028-2417-2

[9] [9]
Pratt, James Bissett (1996), The Pilgrimage of Buddhism and a Buddhist Pilgrimage, Asian Educational Services, hlm. 90, ISBN 978-81-206-1196-2

[10] [10]
Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā, Motilal Banarsidass, hlm. 103–104, ISBN 978-81-208-0880-5

[11] [11]
Hajime Nakamura (1990) A History of Early Vedānta Philosophy: Part One. p.139, Reprint by Motilal Banarsidass Publ.

[12] [12]
K. N. Upadhaya (1968) "The Impact of Early Buddhism on Hindu Thought (with Special Reference to the Bhagavadgiitaa)", Philosophy East and West Vol.18 pp.163-173, University of Hawaii Press

[13] [13]
January 2008, VOL. 213, #1

[14] [14]
Hill, Christopher. South Asia: An Environmental History. ABC-CLIO 2008, page 35. "Through Kalidas' work we begin to see the ascension of Hinduism, taking the place of Buddhism as the dominant religion."

[15] [15]
Morley, Grace. 2005. Indian Sculpture. Roli Books. pg. 28. "By the end of the Gupta period Buddhism was no longer dominant, even in the north, where it had prevailed for so long."

[16] [16]
Inden, Ronald. "Ritual, Authority, And Cycle Time in Hindu Kingship." In JF Richards, ed., Kingship and Authority in South Asia. New Delhi: Oxford University Press, 1998, p.67, 55"before the eighth century, the Buddha was accorded the position of universal deity and ceremonies through which a king attained to imperial status were elaborate donative ceremonies entailing gifts to Buddhist monks and the installation of a symbolic Buddha in a stupa....This pattern changed in the eighth century. The Buddha was replaced as the supreme, imperial deity by one of the Hindu gods (except under the Palas of eastern India, the Buddha's homeland)...Previously the Buddha had been accorded imperial-style worship (puja). Now as one of the Hindu gods replaced the Buddha at the imperial centre and pinnacle of the cosmo-political system, the image or symbol of the Hindu god comes to be housed in a monumental temple and given increasingly elaborate imperial-style puja worship."

[17] [17]
Holt, John. The Buddhist Visnu. Columbia University Press, 2004, p.12,15 "The replacement of the Buddha as the "cosmic person" within the mythic ideology of Indian kingship, as we shall see shortly, occurred at about the same time the Buddha was incorporated and subordinated within the Brahmanical cult of Visnu."

[18] [18]
(Gombrich 1997, hlm. 29–30)

[19] [19]
"The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajhāyaka). Brahmins who memorize 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—that constitutes the true 'three knowledges.' " R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious studies." Taylor and Francis 2006, page 120.

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Buddhisme dan Hinduisme

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Buddhisme dan Hinduisme

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