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Siddhartha Gautama dalam Hinduisme (Indonesian Wikipedia)

Analysis of information sources in references of the Wikipedia article "Siddhartha Gautama dalam Hinduisme" in Indonesian language version.

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7books.google.com
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2buddhistinformation.com
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2britannica.com
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1ntu.edu.tw
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1iop.or.jp
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1vridhamma.org
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archive.org

books.google.com

  • Ucko, Hans (2002). The people and the people of God. LIT Verlag Münster. hlm. 101. ISBN 9783825855642. 
  • [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3. 
    [b] Gombrich (2006), page 47, Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
  • Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. , Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps – the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."
  • Richard Francis Gombrich; Cristina Anna Scherrer-Schaub (2008). Buddhist Studies. Motilal Banarsidass. hlm. 209–210. ISBN 978-81-208-3248-0. 
  • Frank Hoffman; Deegalle Mahinda (2013). Pali Buddhism. Routledge. hlm. 162–165. ISBN 978-1-136-78553-5. 
  • Oliver Leaman (2002). Eastern Philosophy: Key Readings. Routledge. hlm. 23–27. ISBN 978-1-134-68919-4. 
  • [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3. 
    [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. , Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps – the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."
    [c] Gombrich (2006), page 47, Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."

britannica.com

  • Anatta Buddhism, Encyclopædia Britannica (2013)
  • [a] Anatta, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";
    [b] Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0791422175, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";
    [c] John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism";
    [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, Philosophy Now;
    [e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65–74

buddhistinformation.com

iop.or.jp

lirs.ru

ntu.edu.tw

ccbs.ntu.edu.tw

  • Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same? oleh David Loy, National Univ. of Singapore (69-70): "The similarities between Mahayana and Advaita Vedanta have been much noticed; they are so great that some commentators conceive of the two as different stages of the same system. Curiously, both Shankara and his predecessor Gaudapada were accused of being crypto-Buddhists, while on the other side, Theravadins criticized Mahayana for being a degeneration back into Hinduism." Terjemahan: "Kemiripan antara Mahayana dan Adwaita Wedanta sering kali diperhatikan; hal ini sungguhlah besar sehingga beberapa komentator menyatakan bahwa keduanya merupakan stadium berbeda dari sistem yang sama. Anehnya, baik Shankara maupun pendahulunya Gaudapada dituduh sebagai kaum kripto-Buddhis, sementara itu di sisi lain, kaum Theravada mengkritik Mahayana sebagai sebuah degenerasi kembali ke Hinduisme."

philosophynow.org

  • [a] Anatta, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";
    [b] Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0791422175, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";
    [c] John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism";
    [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, Philosophy Now;
    [e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65–74

prabhupadavani.org

  • A. C. Bhaktivedanta Swami Prabhupada, Pendiri ISKCON. "Kuliah 1974". Diarsipkan dari versi asli tanggal 2007-09-27. Diakses tanggal 2011-09-12. Because people were addicted so much in violence, in killing the animals, therefore Buddha philosophy was needed (karena orang-orang gemar melakukan kekerasan, membunuh hewan, maka filsafat Buddha diperlukan. 

salagram.net

stephen-knapp.com

vridhamma.org

web.archive.org