Buddhism

Buddhism as traditionally conceived is a path of salvation attained through insight into the
ultimate nature of reality.[2] Buddhism encompasses a variety of traditions, beliefs and practices
that are largely based on the teachings of Siddhartha Gautama, commonly known as the Buddha
(Pali/Sanskrit for "The Awakened One").
Born in what is today Nepal, the Buddha lived and taught in the northeastern region of the Indian
subcontinent and most likely died around 400 BCE in what is now modern India. Adherents
recognize the Buddha as an awakened teacher who shared his insights to help sentient beings
escape the cycle of suffering and rebirth. The Buddha's teachings provide instructions on how to
understand the true nature of phenomena, end suffering, and achieve nirvana.
Buddhists use various methods to liberate themselves and others from the suffering of worldly
existence. These include ethical conduct and altruism, devotional practices and ceremonies, the
invocation of bodhisattvas, renunciation, meditation, the cultivation of mindfulness and wisdom,
study, and physical exercises.
Two major branches of Buddhism are broadly recognized: Theravada ("The School of the
Elders") and Mahayana ("The Great Vehicle"). Theravada, the oldest surviving, has a widespread
following in Sri Lanka and Southeast Asia whilst Mahayana, which is found throughout East
Asia, includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon, Tibetan Buddhism
and Tendai. In some methods of classification, Vajrayana is considered a third branch. Buddhist
schools disagree on the historical teachings of the Buddha and on the importance and canonicity
of various scriptures. [3] While Buddhism remains most popular within Asia, both branches are
now found throughout the world. Various sources put the number of Buddhists in the world
between 230 million and 500 million.[4][5][6][7]

Jainism
Jainism (pronounced /danzm/, also called 'Jain Dharma') is an ancient dharmic religion
from India that prescribes a path of non-violence for all forms of living beings in this world. Its
philosophy and practice relies mainly on self effort in progressing the soul on the spiritual ladder
to divine consciousness. Any soul which has conquered its own inner enemies and achieved the
state of supreme being is called jina (Conqueror or Victor). Jainism is the path to achieve this
state. Jainism is often referred to as Jain Dharma ( ) or Shraman Dharma or the religion
of Nirgantha by ancient texts. Jainism was revived by a lineage of 24 enlightened ascetics called
tirthankaras[1] culminating with Parsva (9th century BCE) and Mahavira (6th century BCE).[2][3][4]
[5][6]
In the modern world, it is a small but influential religious minority with as many as 4.9
million followers in India,[7] and successful growing immigrant communities in North America,
Western Europe, the Far East, Australia and elsewhere.[8]

Jains have sustained the ancient Shraman () or ascetic religion and have significantly
influenced other religious, ethical, political and economic spheres in India.
Jains have an ancient tradition of scholarship and have the highest degree of literacy in India.[9]
[10]
; Jain libraries are the oldest in the country.[11]

Buddhism and Jainism

Overview
Buddhism separates itself from the Jain tradition by teaching an alternative to "extreme
asceticism". Buddhist scriptures record that during Prince Siddhartha's ascetic life (before the
great enlightenment) he undertook many fasts, penances and austerities, the descriptions of
which are elsewhere found only in the Jain tradition (for example, the penance by five fires,
plucking of hair, and the consumption of food using only one's cupped hands). Ultimately,
Buddha abandoned reliance upon these methods on his discovery of the Middle Way (Magga).
However, it is interesting to note that even under the Jain tradition, there exists a non-extreme
pathway, which is the path of the laymen with minor vows. Some Buddhist teachings, principles,
and terms used in Buddhism are identical to those of Jainism, but they may hold different or
variant meanings for each.
Although both Buddhists and Jains had nuns orders, Buddhist Pali texts record Buddha saying
that a woman has the ability to obtain Nirvana in the Buddha Dhamma and Vinaya. Jain
traditions differ on the issue of female enlightenment, with the Digambara sect stating that
women are capable of spiritual progress but must be reborn male in order to attain final spiritual
liberation; and the Shvetambara sect maintaining that liberation (Moksha) is attainable by both
males and females.[1] The issue of female enlightenment is, however, an academic one in the Jain
context since in the current universal age of corruption, Moksha is nearly impossible for any soul
to attain.
While the Jain Sadhu and Sadhvi are referred to as the Sramans and Sramanis, the Shravak and
Shravika are the lay men and women (Grihastha), respectively, who have not abandoned worldly
affairs, i.e., not having obtained "Diksha", but are still following the religious guidelines, in the
given constraints. There are separate norms that have been prescribed for the Shravak and
Shravika under the Jain tradition.
Whether or not it was an influence of Jain culture and philosophy in ancient Bihar that gave rise
to Buddhism is unclear, but there are some striking similarities between the two traditions, and
Buddhism may have adopted many of its ideas and traditions from pre-existing ones held by the
Jains. The Buddha Nirvana calendar (with a zero point in 544 BCE) may actually be significantly

older than the Kaliyuga calendar. And so, quite possibly, is the Mahavira Nirvana calendar of the
Jains (with a zero point in 527 BCE). [2]
Mahvra and Buddha were contemporaries. The Pali Canon does not record that the two
teachers ever met, though instances of Mahavira's disciples questioning Gautama Buddha are to
be found in various suttas. The Buddhists have always maintained that by the time Buddha and
Mahavira were alive, Jainism was already an entrenched faith and culture in the region. Buddhist
scriptures record philosophical dialogues between the wandering seeker Siddartha Gautama (who
was to become the Buddha) and Udaka Ramaputta, and the first of several teachers that young
Siddartha Gautama studied with before his enlightenment. Buddhist scriptures attest that some of
the first Buddhists were in fact Jains (Nirgranthas as they were then called, meaning "the
unbonded ones") who "converted", but were encouraged by Buddha to maintain their Jain
identity and practises such as giving alms to Jain monks and nuns.
Buddhists recorded that Mahavira preached the "fourfold restraint" of the Nirgrantha traditiona
clear reference to the teachings of Mahavira's predecessor Lord Parshva (877-777 BCE),
traditionally the 23rd Tirthankara of Jainism -- who propounded the four vows of Ahinsa
(Ahimsa), Satya (truth), Aparigraha (non-possessiveness), and Asteya (non-stealing), which may
have been the template for the Five Precepts of Buddhism. Additionally, the Buddhist Anguttara
Nikaya scripture quotes the independent philosopher Purana Kashyapa (the sixth century BCE
founder of a now extinct order) as listing the Nirgranthas as one of the six major classifications
of humanity. The Pali texts mention the Buddha referring to the liberation of Mahavira (referred
to as Niggantha Nataputta) at Pava.

Similarities and differences in Jain and Buddhist

Shramana
Samsara

Nirvana: (the definition is different in the two traditions)

Arhat: the term is used somewhat similarly.

Dharma

Jina

Acharya (chief of the orders)

Sutra (scriptures)

Indra/Shamkra (chief of the gods)

The terms that are used with different meanings:

Pudgala
Siddha

Common symbols:

Pratima, foot prints

The dharma-chakra

The swastika

The trirathna

The ashta-mangalas

Minor devas

Vegetarianism is required for both monks and laity in Jainism. In Buddhism, the monks in China,
Japan, Korea and Vietnam are vegetarian; however strict vegetarianism is not required. By
monastic tradition, a monk should eat whatever is placed in his bowl when begging food. The
exceptions to not eat given meat were if the monk knew an animal was killed especially for him
or he heard the animal being killed.
Buddhist writings reflect that Jains had followers by the time Buddha lived. Suggesting close
correlations between the teachings of the Jains and Buddha, the Majjhima Nikaya relates
dialogues between Buddha and several members of the Nigantha (Jain) community, sometimes
resulting in the latter's acceptance of Buddha as a teacher.
In many instances, both philosophies continue to share similar Prakrit terminology for important
themes and teachings but may differ significantly in interpretation and meaning. This method of
teaching adopted by the Buddha points to the pragmatic aspect of Buddha's style of teaching
wherein the Buddha uses words and terms that are familiar to the audience instead of introducing
new and complex technical jargon. In this way, Buddhism sought to appeal to a broad audience.
Jains consider Jainism to be an ancient religion and school of thought that predates Buddhism
since they have records of other Jinas. Buddhism too can claim great antiquity as it records
several Buddhas predating Sakyamuni Buddha in the "Buddhavamsa". Sakyamuni also clearly
states that he is following the "tradition of the Buddhas",
"But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by
seeking alms"
Both Buddha and Mahavira might have built upon the pre-existing meditative teachings in northeastern India at that time, which also explains some of the similarities in terminolgy.

The last Tirthankara Mahvra (599 - 527 BC) was possibly a senior contemporary of the Buddha whose philosophy,
sometimes described as dynamism or vitalism, was a blend of the earlier Jain teacher Prvantha's (877-777 BC)
order and the reforms instituted by Mahavira himself. Debates between Buddhists and Jains are recorded in Jain
texts, and dialogues between Jains and the Buddha are included in Buddhist texts. (See also the "Origins" section,
above.).
Indian Buddhist tradition categorized all non-buddhist schools of thought as "Pasanda" (Pasanda means to throw a
noose or pasha -- stemming from the doctrine that schools labelled as Pasanda foster views percieved as wrong
because they are seen as having a tendency towards binding and ensnaring rather than freeing the mind). The
difference between the schools of thought are outlined in the Saamannaphala Sutta of the Digha Nikaya.