Будизъм: Разлика между версии

В исторически план, корените на будизма произлизат в религиозната мисъл на древна Индия през втората половина на първото хилядолетие пр.н.е.<ref> Gethin, Sayings of the Buddha, Oxford University Press, 2008, p. xv</ref> Това е период на социални и религиозни сътресения, тъй като е имало огромно недоволство, заради жертвоприношенията и ритуалите на [[Ведически индуизъм|ведическия браманизъм]].<ref>Encyclopædia Britannica Online. Buddhism: The foundations of Buddhism: The cultural context. RetrievedПосетен на 19-07- юли 2009.</ref> Той бива поставен под съмнение от редица нови аскетични религиозни и философски групи и учения, които прекъснали връзката си с браминската традиция и отхвърлели авторитета на [[Веди]]те и [[брахман]]ите.<ref>Encyclopædia Britannica Online. Hinduism: History of Hinduism: The Vedic period (2nd millennium – 7th century BCE); Challenges to Brahmanism (6th – 2nd century BCE); Early Hinduism (2nd century BCE – 4th century CE). RetrievedПосетен на 19-07- юли 2009.</ref><ref>Warder, A.K. 2000. Indian Buddhism. P.32</ref> Тези групи, чиито членове са познати като [[Шрамана|шрамани]] са продължение на неведическа нишка на индийската религиозна мисъл, която е самостоятелна от индо-арийския брахманизъм.<ref>Y. Masih (2000) In: A Comparative Study of Religions, Motilal Banarsidass Publ: 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 to much to the growth of even classical Hinduism of the present times.“</ref><ref>S. Cromwell Crawford, review of L. M. Joshi, Brahmanism, Buddhism and Hinduism, Philosophy East and West (1972): „Alongside Brahmanism was the non-Aryan Shramanic culture with its roots going back to prehistoric times.“</ref> Учените имат всички основания да считат, че понятия като самсара, карма (в смисъл на влиянието на морала на прераждане) и [[мокша]] произхождат от духовните вярвания на шраманите, които по-късно се възприемат и в [[Ведически индуизъм|браминския]] индуизъм.<ref>"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.</ref><ref>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.“</ref><ref>Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University – Press: UK ISBN 0-521-43878-0 – „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.</ref><ref>Padmanabh S. Jaini 2001 „Collected Paper on Buddhist Studies“ Motilal Banarsidass Publ 576 pages ISBN 81-208-1776-1: „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.</ref><ref>Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 81-208-1104-6: 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.</ref><ref>Satapatha Brahmana 13.8.1.5</ref>