Hello
I wondered if there were non-Buddhist (Jain, Hindu) texts describing Buddhism? Buddhist texts seem to discuss Niganta and other philosophies all the time.
With metta
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Yes, there are many Jain texts refuting Buddhist concept (e.g. about anatta doctrine of Buddhism) and attacking Buddhists not to advocate vegetarianism. But AFAIK, these texts are later than EBTs because, unlike Buddhist texts, many early Jain texts are not well preserved.
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Nilakesi is a Jain text criticising Buddhism. You can search it on Google. Thanks. With regards, Abhinav
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Some opinions about the Buddhists from Jain text, SÅ«trakritÄį¹ ga (according to Wiki itās dated around 4th-3rd century BCE):
The Doctrine, Chapter One
[ā¦]
Some men
*, Sramanas and BrÄhmanas, who ignore and deny these true words, adhere (to their own tenets), and are given to pleasures. (6)
[ā¦]
Some fools ā say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17)
The GÄnayas ā” say that there are four elements: earth, water, fire, and wind, which combined form the body (or soul?). (18)
(All these heretics say): āThose who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.ā (19)
But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20)
They do not reach the end of the SamsÄra, who, ignoring, &c. (21)
They do not reach the end of transmigration, who, &c. (22)
They do not put an end to birth, who, &c. (23)
They do not put an end to misery, who, &c. (24)
They do not put an end to death, who, &c. (25)
They will again and again experience manifold pains in this ring of the earth, which is full of death, disease, and old age. (26)
The highest Gina, MahÄvÄ«ra the GƱÄtriputra, has said that they will undergo births without number, being placed in all sorts of existences. (27)
Thus I say.
Footnotes:
*According to SÄ«lÄį¹ ka the Bauddhas, BÄrhaspatyas, and others are intended.
ā Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: 1. rÅ«paskandha, or substances and their qualities; 2. vedanÄskandha, feelings, as pleasure and pain; 3. vigƱÄnaskandha, perceptions of the qualities of things; 4. samgƱÄskandha, perception and knowledge of things; 5. samskÄraskandha, merit and demerit.
ā” GÄnaya, which is explained in the DÄ«pikÄ by gƱÄnaka = panditammanya, denotes the Bauddhas. I think that the word may be derived from yÄna āvehicle,ā which the Buddhist used to designate the two sections of the church, viz. the HÄ«nayÄna and MahÄyÄna schools. The commentator quotes a various reading: Ävare for gÄnayÄ, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. SÄ«lÄį¹ ka comments on the reading avvare first, and then on gÄnaya.
The Bauddhas = the Buddhists
Besides expected name calling itās interesting to note definitions of khandhas from the Jain Commentary that are given in the footnotes (especially how viį¹ į¹ Äį¹a is different from saƱƱa). Another interesting bit is how anattÄ doctrine is phrased by the Jains in 17th verse.
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