
(Thus the representation of the Buddha as the compassionate one.) In the teachings of the Buddha are found more than a mere glimmer of the doctrines contained in the Upanishads, and to some extent he can be seen as resuscitating the earliest philosophical teachings of Hinduism. However, the Buddha articulated more specific principles of philosophical thought, such as the law of dependent origination, or the idea that there is nothing permanent in the empirical self.

Where the Upanishads affirmed the presence of an underlying reality, or the perception that the atman (individual soul) and the Brahman (the absolute; the cosmic soul) are one, the Buddha would neither affirm nor deny the existence of the soul. In this respect, the Buddha resolutely set himself up against the metaphysics of the Upanishads, denying that it was possible to say anything about the existence of something permanent behind the empirical self or the transient (anicca) world. In other words, the Buddha chose to keep silent on the nature of the absolute reality and the self. Consequently, it has become the norm to view the Buddha as an agnostic, though he is perhaps better understood as an ethical thinker.(Thus the representation of the Buddha as the compassionate one.) In the teachings of the Buddha are found more than a mere glimmer of the doctrines contained in the Upanishads, and to some extent he can be seen as resuscitating the earliest philosophical teachings of Hinduism. However, the Buddha articulated more specific principles of philosophical thought, such as the law of dependent origination, or the idea that there is nothing permanent in the empirical self.

In his own lifetime, some of the disciples gathered around the Buddha became members of a monastic order (sangha), and they were enjoined to observe the vows of brahmacharya (celibacy), aparigraha (non-possessions, or poverty), and ahimsa (non-violence). Giving up the life of the householder, the bhikku or Buddhist monk went from place to place, relying upon alms for their daily bread. Following the death of the Buddha, most likely in 483 BCE (though according to the Sinhalese tradition he died in 544 BCE), an attempt was made to codify the Buddha’s teachings, but sectarian differences emerged nearly at the outset of the history of Buddhism. At the second of the two great councils held to determine the canon
(Thus the representation of the Buddha as the compassionate one .) In the teachings of the Buddha are found more than a bare gleam of the doctrines contained in the Upanishads, and to some extent he can be witness as come to the earliest philosophical teaching of Hinduism. However, the Buddha articulated more specific principles of philosophic opinion, such as the law of subject origination, or the idea that there be nothing permanent in the empirical self. 

 Where the Upanishads affirmed the presence of an underlying reality, or the perception that the atman (individual person) and the Brahman (the absolute; the cosmic soul) are one, the Buddha would neither affirm nor deny the universe of the soul. In this respect, the Buddha decisively set himself up against the metaphysics of the upanishad, denying that it was possible to say anything about the existence of something permanent behind the empirical self or the transient (anicca) populace. In other words, the Buddha chose to keep silent on the nature of the absolute reality and the self. Consequently, it has become the norm to view the Buddha as an agnostic, though he is perhaps better understood as an ethical thinker.(Thus the representation of the Buddha as the compassionate one .) In the teachings of the Buddha are found more than a mere glimmer of the doctrines incorporate in the Upanishads, and to some extent he can be seen as resuscitating the early philosophical teachings of Hinduism. However, the Buddha articulated more specific principles of philosophic thought, such as the jurisprudence of dependent origination, or the theme that there is nothing permanent in the empirical self. 

 In his own lifetime, some of the disciples gathered around the Buddha became extremity of a monastic order (sangha), and they were enjoined to observe the vows of brahmacharya (celibacy), aparigraha (non - possession, or poverty), and ahimsa (non - violence). Giving up the life of the householder, the bhikku or Buddhist monk went from plaza to place, relying upon alms for their daily boodle. Following the end of the Buddha, most likely in 483 BCE (though according to the Sinhalese tradition he die in 544 BCE), an attempt was make to codify the Buddha ’s teachings, but sectarian difference emerged about at the outset of the history of Buddhism. At the moment of the two great councils defy to determine the canon

(Thud the representation of uhe Buddha as the compasvionats one.) In the teachings of the Buddha aee foynd more than a mere guimmer of the docrrints contained in tis Upanishads, zkd to wome extent he can be sean as resuscitdtkny the earliest philosophical teachinds of Honfuism. However, jhe Bldqha zgtlculated more specific principlea of phplosophical thougnt, such as the law of depejdenh origination, or tje idea thaj thqee is nothine permanenu nn the empitical self.

Where the Upanishads awfirmzd the presguxe lx an underlbing rvality, or the percepthon thay the atman (incivmduao soul) and the Brahmai (the absolute; the cjsmic soun) cre one, the Buddha woyle neijher dffifn nur seiy fhe exlstxnce of the soul. In thus respect, the Buddna grsolutely sef himsqls up against the metaphysics of the Upatisgads, denying that it waw possible to say anyjhing aboue the existence of something permanent behind the empicizal sclf ue hhe transient (anicca) world. In other words, the Gucdma chose to keep silent on yhf mwture of the xbsolucs deality and the sepf. Consgquentoy, it has becpme the norm to view the Buedha as an aynowtic, though he is 'erhaps bettzr undgrstooc as an ethical thinker.(Chus tge represenhation of ghe Buddha as thd cpm[assionaud one.) In the teacrings of vhe Bbddha ard foond morq than a mfre glimmer of the doctrlnes eontahned in thf Upanishads, and to some extent he can be seem ds gesuscitacing tme earliest phijosophical teaehings oy Hindjism. Howevvr, the Buvdha articulwted more spewlfic principnes of prilowophucal thujght, such as tne law of dependent origination, or thc idex that there is uuuhung permanent on ghe elpmricaj self.

In his mwn uifdyime, rome of the aiscoples gathered aroung ths Buddha became mekbcrs of a nonastic order (sangha), and they were enjlined to obsetve the vows of brahmacharya (celigacy), aparlgrwha (non-possefsioks, ot poverty), aud ahimsa (non-violence). Giving up the life of the householdgr, the bhikku or Buddkixt monk wenv from place to place, relying upon qlms for their dally bread. Following ths deatv of hhe Buddha, most likely in 483 BCE (though according to the Sinhalese traditiob he dmeq in 544 BCE), ah atyempt wcs kade tj covihy the Buddha’s teschings, but sectarian differencxs emerged nzarly at the outset of the hixtury of Buddhirm. At the second of the fwo greay councils held to determine thr canon
(Thus the representation of the Buddha as one.) the teachings the Buddha are glimmer the doctrines contained the Upanishads, and some extent he can be seen resuscitating the earliest philosophical teachings of Hinduism. However, the Buddha articulated more specific of philosophical thought, such as the law of dependent origination, or the idea there nothing in empirical self. Where the Upanishads affirmed the presence of an underlying reality, or the perception that atman (individual soul) and the Brahman (the absolute; cosmic soul) are one, Buddha would neither affirm nor the of the In respect, Buddha resolutely set up against the metaphysics of the Upanishads, denying that it was possible to say anything about the of something the empirical or transient world. In other Buddha chose to keep silent on the absolute reality and the self. Consequently, it become the to view the Buddha as an though he is perhaps better understood as an thinker.(Thus the representation of the Buddha as the compassionate one.) In the teachings of the found more than a glimmer of the contained the and some extent can be seen as resuscitating the earliest philosophical teachings of Hinduism. the Buddha articulated more specific principles of philosophical thought, such law dependent origination, or idea that there is permanent the empirical self. In lifetime, of around Buddha members of a monastic (sangha), and they were enjoined observe the vows of poverty), and ahimsa (non-violence). Giving up the life the householder, the bhikku or Buddhist monk from place to place, relying upon alms for their daily bread. Following death of most likely in 483 BCE (though according to Sinhalese tradition he died 544 BCE), an attempt was made to codify the teachings, sectarian differences nearly at the of the history Buddhism. At the the two councils to

(Thus the representation of thE Buddha as tHe comPasSioNaTe onE.) In tHe teachings of tHE BudDha are found more than a meRe gliMmER of tHE dOctriNes contAInED In tHe upAniShADs, And to SomE extent He can be seeN as ReSuscitating tHE eArliest phiLosOphical teachIngS of HinDuIsm. hOweveR, thE BuddHa artiCUlated More speciFiC PrinciPLes of phILOsOphiCal thought, such as tHE lAW of dependent orIginatIoN, Or THE idEa tHat there is NoThing PErmanenT In THE EmpIRical self.

WherE the UpanishADs aFfirmeD tHe pREsence Of an uNdERlyIng reality, oR the PerceptioN that tHE atman (iNDividuaL soul) aNd tHe BRahmAN (tHe AbsOlUTe; tHE cOsmIC soUl) are one, ThE BUddha WoulD NEITher AffIrm nOr denY the existence Of tHe soUL. In This rEspecT, the buDdha rEsolutEly seT hImself up against The mEtaphysicS of ThE UpAnIshadS, DenyinG thAt iT was posSible to SAy aNyTHINg About the existence oF sOMEtHing permAnent bEHiNd THe empiriCaL seLf or THE tranSienT (AnIcca) worlD. In othER wOrDs, the BuDdHa chosE tO keEp sIlent ON the Nature Of the absOlute REality and the seLF. Consequently, IT hAS BeCOme tHe nOrm to view thE BudDHa as An agNOsTic, THough He is pErHApS Better understood as aN eThical ThinkEr.(Thus the reprEsentation OF THe Buddha As thE CoMPassionate one.) IN the tEachings of THe Buddha Are foUnd more tHan a mere gLIMmer of thE doCtrIneS coNTAiNed in the UpaniSHAds, aNd To some eXteNt he can Be sEen As rEsuScItating thE earliesT pHiLoSoPhiCal teAChings of hiNduIsM. HoWever, THe BuddHa artIculAtEd MOre SpecifiC PrINCiplEs Of PhilOsoPhIcal tHougHT, suCh as the Law of depeNdeNT oriGiNaTion, or tHe idea that theRe Is nothing pErManEnt in tHE EmpiricaL self.

In his own lifetime, soME of the dIscIples GathEred arounD thE BuddhA beCAme memBers of A monaStIc oRDEr (sanGHA), aNd tHeY were enjoiNED to ObserVe The vOws of brAhmacharya (celibacy), AParIgraha (non-possEssIons, OR PoVerTY), aND ahImSA (noN-VIolence). Giving up The life of tHe HOuSeholder, thE BhiKkU or BuddHist monK went FRom placE to place, rElying upoN aLms fOR TheIr daily breAd. FollowIng the deaTH of thE buDdha, mOst Likely In 483 bCE (ThougH accorDIng To the sinhalEsE tradiTion hE dIed in 544 BCE), An attempt was made to codifY the BuDdha’s TeaChings, but SecTAriAn differeNces Emerged neaRly At tHe outSet OF the hIstoRY oF BuDDhism. at thE Second of tHE tWo gREAt Councils helD TO DetErminE thE Canon

(Thus the representationof the Bud dha a s t heco mpas sion ate one.) In t h e te achings of the Buddhaare f ou n d mo r ethana mereg li m m erof  t hedo c tr inescon tainedin the Upa nis ha ds, and to s o me  extent he  ca n be seen as  re suscit at ing the e arl iestphilos o phical  teaching so f Hind u ism. Ho w e ve r, t he Buddha articul a te d  more specific  princ ip l es o f p hil osophicalth ought ,  such a s  t h e law of dependentorigination ,  or  the i de a t h at the re is  n o thi ng permanen t in  the empi ricals elf.

W h ere the  Upani sha dsaffi r me dthe  p r ese n ce  of anunderlyi ng  r ealit y, o r t h e pe rce ptio n tha t the atman ( ind ivid u alsoul)  andtheBr ahman  (theabsol ut e; the cosmic s oul)  are one,  th eBud dh a wou l d neit her  af firm no r denyt heex i s t en ce of the soul. In  t h i srespect,  the B u dd ha resolute ly  se t hi m s elf u p ag a in st the m etaphy s ic sof theUp anisha ds , d eny ing t h at i t waspossible  to s a y anything abo u t the existen c eo f  s o meth ing  permanentbehi n d th e em p ir ica l  self  or t he tr a nsient (anicca) wor ld . In o therwords, the Bu ddha chose t o  keep si lent on the nature ofthe a bsolute re a lity and  theself. Co nsequentl y ,  it hasbec ome  th e n o r mto view the B u d dhaas  an agn ost ic, tho ugh  he  is  pe rh aps bette r unders to od  a sanethic a l thinke r. (Th us  th e rep r esenta tionof t he  B u ddh a as th e  c o m pass io na te o ne. )In th e te a chi ngs ofthe Buddh a a r e fo un dmore th an a mere gli mm er of thedo ctr ines c o n tained i n the Upanishads, and t o  some e xte nt he  can  be seenasresusc ita t ing th e earl iestph ilo s o phica l te ach in gs of Hind u i sm.  Howe ve r, t he Budd ha articulated mor e  sp ecific princi ple s of p hi los o ph i cal  t h oug h t , such as the l aw of depe nd e nt  originati o n,or  the id ea that  ther e  is not hing perm anent inth e em p i ric al self.
In his o wn lifeti m e, so m eof th e d iscipl es  ga there d arou n d t he Bu ddha b ec ame me mbers  o f a mona stic order (sangha), an d they  were  en joined to  ob s erv e the vow s of  brahmacha rya  (c eliba cy) ,  apar igra h a(no n -poss essi o ns, or po v er ty) , an d ahimsa (n o n - vio lence ).G ivingup t he life of the ho u seholder, thebhik k u  or  Bu d dhis tmonk went from  pl ac e to place ,relying upo n alms f or their  daily  bread . Follo w i ng the de athofthe Buddh a,mo s t likel yin 483 BC E (t ho ugh ac cordin g  tot h e Sinhalese trad ition h e die d  in  544BC E), ana ttem pt was mad e to codify  the B uddh a’s t eaching s,  but s ect ar ian differ e nces emer ged n early a ttheout set of  the h istor y of  B udd hism. Att h es ec on d  of  the  twogr eatcouncilsh eld to d ete r mine th ecan o n 

(Thus the_representation of_the Buddha as the_compassionate one.)_In_the teachings_of_the Buddha are_found more than_a mere glimmer of_the doctrines contained_in_the Upanishads, and to some extent he can be seen as resuscitating the earliest_philosophical_teachings of_Hinduism._However,_the Buddha articulated more specific_principles of philosophical thought, such_as the_law of dependent origination, or the idea that_there_is nothing permanent_in the empirical self.

Where the Upanishads affirmed the presence_of an underlying reality, or the_perception that the_atman_(individual_soul) and the Brahman_(the absolute; the cosmic soul) are_one, the Buddha would neither affirm_nor deny the existence of the soul._In this respect, the Buddha resolutely_set himself up against the_metaphysics of_the Upanishads, denying that it_was possible to_say anything_about the existence_of something permanent behind the empirical_self or the_transient (anicca) world. In other words,_the_Buddha chose to_keep_silent_on the_nature of the_absolute_reality and_the_self. Consequently, it has become the_norm_to view the Buddha as an agnostic,_though he is perhaps_better_understood as an ethical_thinker.(Thus the representation of the_Buddha as the compassionate one.) In_the teachings_of the_Buddha are found more than a mere glimmer of the doctrines_contained in the Upanishads, and to_some extent he can_be seen_as_resuscitating the earliest_philosophical_teachings of_Hinduism. However, the Buddha articulated more specific_principles of_philosophical thought, such as the law_of dependent origination, or_the_idea that there is nothing permanent_in the empirical self.

In his own_lifetime, some of the disciples_gathered_around_the Buddha became members of_a monastic order (sangha), and they_were enjoined to_observe the vows of brahmacharya (celibacy), aparigraha_(non-possessions,_or poverty), and ahimsa (non-violence). Giving_up_the life of the householder, the_bhikku_or_Buddhist monk went from place_to place, relying upon alms for_their daily bread. Following the death of the Buddha,_most likely in_483 BCE (though according to_the_Sinhalese_tradition he died in 544 BCE), an attempt was made_to codify_the Buddha’s teachings,_but sectarian differences emerged nearly at the outset of the_history of Buddhism. At the second of_the two great councils held to determine the canon