Damien Keown; Charles S. Prebish (2013). Encyclopedia of Buddhism. Routledge. p. 25. ISBN978-1-136-98588-1., Quote: "(...) The Buddhism upon which he settled and about which he wrote in The Buddha and His Dhamma was, in many respects, unlike any form of Buddhism that had hitherto arisen within the tradition. Gone, for instance, were the doctrines of karma and rebirth, the traditional emphasis on renunciation of the world, the practice of meditation, and the experience of enlightenment. Gone too were any teachings that implied the existence of a trans-empirical realm (...). Most jarring, perhaps, especially among more traditional Buddhists, was the absence of the Four Noble Truths, which Ambedkar regarded as the invention of wrong-headed monks".
Stephen R. Prothero (1996). The White Buddhist: the Asian odyssey of Henry Steel Olcott. Indiana University Press. p. 128. ISBN9780253330147., Quote: "In addition to a restatement of the Four Noble Truths and the Five Precepts for lay Buddhists, the fourteen propositions included: an affirmation of religious tolerance and of the evolution of the universe, a rejection of supernaturalism, heaven or hell, and superstition, and an emphasis on education and the use of reason."
Merv Fowler (1999). Buddhism: Beliefs and Practices. Sussex Academic Press. p. 65. ISBN978-1-898723-66-0.[permanent dead link], Quote: "For a vast majority of Buddhists in Theravadin countries, however, the order of monks is seen by lay Buddhists as a means of gaining the most merit in the hope of accumulating good karma for a better rebirth."
de la Vallee Poussin, Louis (1910). "VI. Buddhist Notes: Vedanta and Buddhism". Journal of the Royal Asiatic Society of Great Britain & Ireland. 42 (1). Cambridge University Press: 129–140. doi:10.1017/s0035869x00081697., Quote: "A historical study of Neo-Buddhism would be very interesting, as an episode of the intellectual conquest of the East by the West and vice versa."
Skaria, A (2015). "Ambedkar, Marx and the Buddhist Question". Journal of South Asian Studies. 38 (3). Taylor & Francis: 450–452. doi:10.1080/00856401.2015.1049726., Quote: "Here [Navayana Buddhism] there is not only a criticism of religion (most of all, Hinduism, but also prior traditions of Buddhism), but also of secularism, and that criticism is articulated moreover as a religion."
I. Y. Junghare (1988), Dr. Ambedkar: The Hero of the Mahars, Ex-Untouchables of India, Asian Folklore Studies, Vol. 47, No. 1, (1988), pp. 93-121, "(...) the new literature of the Mahars and their making of the Ambedkar deity for their new religion, Neo-Buddhism. (...) Song five is clearly representative of the Mahar community's respect and devotion for Ambedkar. He has become their God and they worship him as the singer sings: "We worship Bhima, too." (...) In the last song, Dr. Ambedkar is raised from a deity to a supreme deity. He is omnipresent, omnipotent, and omniscient."
oxfordbibliographies.com
McMahan, David L. (March 30, 2015). "Buddhist Modernism". Oxford Bibliographies. Retrieved 2024-10-13.
de la Vallee Poussin, Louis (1910). "VI. Buddhist Notes: Vedanta and Buddhism". Journal of the Royal Asiatic Society of Great Britain & Ireland. 42 (1). Cambridge University Press: 129–140. doi:10.1017/s0035869x00081697., Quote: "A historical study of Neo-Buddhism would be very interesting, as an episode of the intellectual conquest of the East by the West and vice versa."