[Krimel] While Taoism was used by Zen Buddhists as a kind of metaphysical underpinning it has no connection whatever to Hinduism.
Ron extensively quotes wiki: Hinduism is the world's oldest major religion that is still practiced. Its earliest origins can be traced to the ancient Vedic civilization. The Bhagavad Gītā, a treatise excerpted from the Mahābhārata, is sometimes called a summary of the spiritual teachings of the Vedas. In summary the main philosophical subject matter of the Bhagavad-gita is the explanation of five basic concepts or "truths": Ishvara (The Supreme Controller) Jiva (Living beings/the soul) Prakrti (Matter) Karma (Action) Kala (Time) Buddhism and Hinduism are two closely related religions that are in some ways parallel each other and in other ways are divergent in theory and practice. The Vedic, Buddhist, and Jain religions share a common regional culture situated near and around north eastern India - modern day eastern Uttar Pradesh, Bihar and Nepal. It was in this region that the Brihadaranyaka Upanishad, considered to be among the very earliest Upanishads,[1] was compiled under King Janaka of Mithila. Both Siddhartha Gautama, later known as the Buddha, and Mahavira, the historical founder of Jainism, also hailed from this region. Ancient India had two philosophical streams of thought, the Shramana religions and the Vedic religion, parallel traditions that have existed side by side for thousands of years.[2] Both Buddhism and Jainism are continuations of Shramana traditions, while modern Hinduism is a continuation of the Vedic tradition.[citation needed] These co-existing traditions have been mutually influential. The Upanishads, from the Vedic tradition, had a separate influence on early Buddhism possibly derives from Upanishadic principles. One National Geographic[3] edition reads, "The essential tenets of Buddhism and Hinduism arose from similar ideas best described in the Upanishads, a set of Hindu treatises set down in India largely between the eighth and fourth centuries B.C." Early Buddhists rather questioned or debated ideas found in the Upanishads and examined if they were compatible with the Middle Path.[4] Since many early Buddhists belonged to the Brahmin caste of the day, they had been educated in the Upanishads. However, Gautama, the founder of Buddhism, for the most part rejected relying on Vedas for salvation, which included the Upanishads. He redefined Indian cosmology, incorporating many existing terms in his doctrine, but redefining them for his purposes in explaining the Middle Path, also teaching that to achieve salvation one did not have to accept the authority of the scriptures or the existence of God.[5] Later Indian religious thought was in turn influenced by the new interpretations and novel ideas of the Buddhist tradition. The Buddha according to Buddhist texts was a descendant of either the Vedic sage Gautama or the Vedic sage Angirasa.[8] Several Hindu texts, like the Puranas, are believed to have been composed after the birth of Gautama Buddha.[9] The Buddha is mentioned in many Puranas.[10] The scholarly consensus is that the Bhagavad Gita is post-Buddhistic.[11][12] The same is said by Buddhist scholars to hold for all but the five early prose Upanishads.[13][14] However, some commentators assert that the Bhagavad Gita predates Buddhism.[15] 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.[16] In later years, some Hindu kings might have supported Buddhism as many Buddhist kings such as Ashoka supported Hinduism. One National Geographic[17] edition reads, "The flow between faiths was such that for hundreds of years, almost all Buddhist temples, including the ones at Ajanta, were built under the rule and patronage of Hindu kings." Technical language Almost every technical and religious Sanskrit term in the Buddhist lexicon has a counterpart in Hindu philosophy. The Buddha adopted many of the terms already used in philosophical discussions of his era; however, many of these terms were then re-interpreted or redefined in the Buddhist tradition.[citation needed] A specific example of this tendency can be seen in the Sonadanda Sutta of the Digha Nikaya, where the Buddha provides a definition of the 'true brahmin' based on ethical behavior, rather than caste and heritage.[18] So then this might mean that The Buddha and early Buddhists believed in the concept of a Brahman (God) as the term 'Brahmin' in Sanskrit means, "Knower of Brahman". Similarly, 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- in terms of knowledge of fundamental Buddhist doctrines.[19] [edit] Ahimsa Ahimsa is a religious concept which advocates non-violence and a respect for all life. Ahimsa (अहिंसा ahiṁsā) is Sanskrit for avoidance of sacrificial himsa, or injury. The Buddha's dialogue in the Culakammavibhangasutta with the Brahmin Subha on killing is interesting considering the Vedic emphasis on sacrificial himsa. The focus on ahimsa, non-harm to all beings, in Buddhist ethics was a definitive move away from the killing inherent in the sacrifices of the Vedic ritual tradition. This move away from sacrificial himsa was also being made in other Sramana traditions. The Upanishadic literature, for example, is often critical of Vedic ritual and emphasises the internalization of the meaning and symbolism of sacrifice, rather than its literal enactment.[20] Long life-span was much sought after by the composers of the Vedas. The Buddha's explanation of karma in the Culakammavibhangasutta challenges the Vedic idea that a life of sacrifice accrues benefits and excellence for oneself and one's family. The Buddha expounds his view that intentionally killing living beings leads not to the good, but to something that was problematic for the brahmins of his day, that is, shortness of life.[21] [edit] Use of images A murti (also spelled murthi or murthy) typically refers to an image in which the Divine Spirit is 'murta', or expressed. A murti becomes worshippable after the Divine is invoked in it for the purpose of offering worship. Thus the murti is treated as the Deity of the Divine. Buddhists view statues of deities as points of meditational focus as well as a reminder of the ultimate goal, Buddhahood.[22][23] Buddhists in some branches of Mahayana Buddhism venerate many deities which were common to the Indian subcontinent in Vedic tradition, even deities that Hindus themselves no longer worship, including that of Indra. Indra is venerated by the Chinese, Korean and Japanese as Taishakuten while Ganesh is worshipped as Lord Shoten. In "Ganesh, studies of an Asian God", edited by Robert L. BROWN, State University of New York Press, 1992, page 241-242, he wrote that in the Tibetan Kanjur, it is said that the Buddha had taught the Ganapati Hridaya Mantra (or Aryaganapatimantra) to disciple Ananda. However, having taken the vows of refuge, a Buddhist does not rely on such deities for enlightenment or liberation but simply to aid them in worldly life for such material things as wealth, food and shelter which provides conducive conditions for practising. As for Ganesh, a Tibetan tradition holds that Chenrezig out of compassion dissolved an emanation of himself into Ganesh, thereby blessing him to support Buddhist practitioners.[citation needed] It is taken that this particular Ganesh is the one venerated by Buddhists and is seen to have gained enlightenment by now. Thus, another Ganesh has taken the former's position and the new Ganesh is not venerated by Buddhists.[citations needed] [edit] 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 cosmologies including those of Buddhism and Hinduism. 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 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.[24][25] Karma is a central part of Buddhist teachings. Buddhist teachings re-interpret certain aspects of the pre-Buddhist conception of karma, removing the idea of a perfect moral equilibrium present in some versions of those teachings.[26] Meanwhile, certain aspects of Buddhist teachings on karma, such as the transfer of merit or karma, seem to have been borrowed directly from earlier Hindu teachings, despite presenting apparent inconsistencies with the Buddhist doctrine of karma.[27][clarify] [edit] Dharma 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. Hinduism is called Sanatana Dharma[citation needed] which translates to "the eternal dharma." Dharma forms the basis for philosophies, beliefs and practices originating in India. The four main ones are Hinduism, 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 can refer generally to religious duty, and also mean social order, right conduct, or simply virtue. [edit] Mantra 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 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] Dhyana Concentrated meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. They used it to search for knowledge of the Self. The Buddha built upon the yogic/Upanishadic concern with introspection and developed their meditative techniques, but rejected the yogis' doctrines of the Self.[28] Religious knowledge or 'vision' was indicated as a result of practice both within and outside of the Buddhist fold. According to the Saamaññaphala Sutta this sort of vision arose for the Buddhist adept as a result of the perfection of meditation (dhyana) coupled with the perfection of ethics. 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 was original.[29] [edit] Reincarnation In India the concept of reincarnation is first recorded in the Upanishads (c. 800 BCE), which are philosophical and religious texts composed in Sanskrit. According to Hinduism, the soul (atman) is immortal, while the body is subject to birth and death. The Bhagavad Gita states that: Worn-out garments are shed by the body; Worn-out bodies are shed by the dweller within the body. New bodies are donned by the dweller, like garments.[30] The idea that the soul (of any living being - both animals and plants) reincarnates is intricately linked to karma, another concept first introduced 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. According to the Mahd-Govinda-sutta, the Buddha in a previous life was a Brahmin named Govinda (DN sutta xix). The Buddha denied that beings have an eternal, immutable Self. Buddhists also believe that a new-born child may be the reincarnation of a highly realized teacher who has deceased. In Tibetan Buddhism there has been a tradition to identify these children at an early age so as to enable them to become teachers again so they can use their realizations to guide others. Many biographies of such masters contain remarkable feats of these children, like being able to memorize very large texts for life by only reading them once etc. Lord Buddha says that in his past life, He was the sage Kapila (hence the capital Kapilavastu).[31] Buddhism believes that during the period of Buddha Mangala, Lord Buddha was the Brahmin Suruci who made a verbal aspiration before the Buddha Mangala and a definite proclamation was made to be the Buddha Gotama.[32] [edit] Yoga This section may require cleanup to meet Wikipedia's quality standards. Please improve this article if you can (June 2007). Yoga is intimately connected to the religious beliefs and practices of Buddhism and Hinduism.[33] There are however variations in the usage of terminology in the two religions. In Hinduism, the term "Yoga" commonly refers to the eight limbs as defined in the Yoga Sutras of Patanjali, which were written some time after 100 BCE. In the Nyingma school of Tibetan Buddhism the term "Yoga" is used to refer to the six levels of teachings divided into Outer tantra (Kriyayoga, Charyayoga and Yogatantra) and Inner tantra (Mahayoga, Anuyoga and Atiyoga). Hindu Yoga is claimed to have had an influence on Buddhism, which is notable for its austerities, spiritual exercises, and trance states.[34] Many scholars have noted that the concepts dhyana and samadhi are common to meditative practices in both Hinduism and Buddhism. The foundation for this assertion is a range of common terminology and common descriptions of meditative states seen as the foundation of meditation practice in both traditions. 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.[35] [edit] Zen Buddhism Zen is a form of Mahayana Buddhism. The Mahayana school of Buddhism is noted for its proximity with Yoga.[36] In the west, Zen is often set alongside Yoga, the two schools of meditation display obvious family resemblances. [37] Zen Buddhism traces some of its roots to yogic practices. [38] Certain essential elements of Yoga are important both for Buddhism in general and for Zen in particular. [39] [edit] Tibetan Buddhism Buddhist Yoga was introduced to Tibet from India, in the form of Vajrayana teachings as found in the Nyingma, Kagyupa, Sakyapa and Gelukpa schools of Tibetan Buddhism. 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, practicioners progress to increasingly profound levels of yoga, starting with Mahā yoga, continuing to Anu yoga and ultimately undertaking the highest practice, Ati yoga. In the Sarma traditions, the Anuttara yoga class is equivalent. 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 as as to offer a variety of ways to truth and enlightenment. These practices involve the use of tantra and yoga. Yoga used as a way to enhance concentration.[40] Nagarjuna's Madhyamika philosophy and Yogacara's Mind-Only philosophy are used in Tibetian Buddhism as bases for Yoga practices. Focused meditation clears the mind of unenlightened concepts.[40] In the 13th and the 14th centuries, the Tibetan 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).[41] [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. The use of the term in the Bhagavad Gita may be a sign of the strong Buddhist influence upon Hindu thought.[42] [edit] Buddha and the Vedas Buddha distinguished the Tri-Vedas of the Brahmins (Rig, Yajur, Sama, Atharva) from the Tri-Vedas of the Aryans(Buddhists) in suttas such as the "Tevijja Sutta" as well as many other suttas. "well brahmin, this description of a brahmin who has the threefold lore (Tevijja) is one thing. The description of him who has the threefold lore in the discipline of the Ariyan is quite another thing." (Anguttara Nikaya:3:6 The Brahmins:Tikanna)[43] Buddha further describes the Buddhist Triveda discipline (Pali: ariyassa vinaye tevijjo) as being the following three knowledges: 1)Knowledge of past births across cycles of ages (contractions and expansions of the universe). 2)Knowledge of heavens and hells. 3)Knowledge of the destruction of defilements (asavas) which cause rebirth (obtainment of Nirvana). In Hinduism, a boy belonging to a certain caste and lineage undergoes the "ritual" act of "upanayanam"(leading one near) or sacred thread investiture during different ages depending on his caste with the Gayatri mantra secretly whispered into his ears upon which they become dvijas: According to the Grihyasutras (see Sutra), the Upanayanam for a Brahmin should be performed when the child is eight years old; for a Kshatriya at the age of 11; and for a Vaishya, at 12.[44] In Buddhism, by taking refuge in the Triple Gem and taking and living by the five precepts and beginning regular meditation as outlined in the eightfold path, men and women of any age and lineage [45] gain the "opanayiko" which leads one near to the Dhamma and eventually greater insight[46]. [edit] Brahman in early Buddhism It has been asserted by current secular Buddhism, that Buddhism knows only of the gods (Brahma) and nothing of the Godhead/Absolute/Agathon Brahman. In actuality there can be doubt that in the grammatically ambiguous expression Brahmabhu’to (attano) which describes the condition of those who are wholly liberated, that it is Brahman (the Absolute) and not Brahma (deva, or mere god) that is in the text and must be read; for it is by Brahman that one who is "wholly awake" has "become." The highest appellation in Buddhist Nikayan sutra is "Brahambhutena attano" [MN 1.341] "The Soul is having become Brahman"; absolutely equivalent to 'Tat tvam asi' (That/Brahman, thou art). For the Buddha himself is = Brahmabhu’to (Become That, Brahman). For (1) the comparatively limited knowledge of a Brahma is repeatedly emphasized, and (2) Brahmas are accordingly the Buddhas pupils, not he theirs [ S 1.141-145; Mil 75-76], (3) The Buddha had already been in previous births a Brahma (god) and a Mahabrahma [AN 4.88] hence it is meaningless and absurd in the equation to say Brahmabhu’to=Buddho [AN 5.22; DN 3.84; It 57 etc.], to assume that Brahman= Brahma (god) and that (4) the Buddha is explicitly "much more than a Mahabrahma" [DhA 2.60]. Moq_Discuss mailing list Listinfo, Unsubscribing etc. http://lists.moqtalk.org/listinfo.cgi/moq_discuss-moqtalk.org Archives: http://lists.moqtalk.org/pipermail/moq_discuss-moqtalk.org/ http://moq.org.uk/pipermail/moq_discuss_archive/
