Oh, yes, of course. The Buddha was not born into a "Hindu" family, in a "Hindu" land and he did not have "Hindu" teachers before his enlightenment... And Jesus was not a Jew.Aemilius wrote:Dhammapada is essential reading, but you have misunderstood what the Buddha says there. Buddha tried to change the meaning of the word "Brahman". He used it in the sense of an arya, i.e. a person who has in this life attained spiritual realization through his own efforts. Which is contrary to the hereditary or caste meaning of the word. If you doubt this, please consult any knowledgeable buddhist, like Ven. Sravasti Dhammika as an example!
As for your right speech admonition:
http://www.accesstoinsight.org/tipitaka ... .budd.htmlBalavagga: The Fool
translated from the Pali by Acharya Buddharakkhita
© 1996–2012
60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.
61. Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
62. The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?
63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
67. Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
68. Well done is that action of doing which one repents not later, and the fruit of which one reaps with delight and happiness.
69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
70. Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of the fool; thus his desire and pride increase.
75. One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
http://www.accesstoinsight.org/tipitaka ... .nypo.htmlAlagaddupama Sutta: The Snake Simile
translated from the Pali by Nyanaponika Thera
© 2006–2012
Thus have I heard. Once the Blessed One lived at Saavatthii, in Jeta's Grove, in Anaathapindika's monastery.
Arittha's Wrong View
2. Now on that occasion a monk called Arittha, formerly of the vulture killers, had conceived this pernicious view: "There are things called 'obstructions'[1] by the Blessed One. As I understand his teaching, those things are not necessarily obstructive for one who pursues them."
3. Several monks, hearing about it, went to the monk Arittha, formerly of the vulture killers, and asked him: "Is it true, friend Arittha, that you have conceived this pernicious view: "There are things called (obstructions) by the Blessed One. As I understand his teaching, those things are not necessarily obstructive for one who pursues them'?"
"Yes, indeed, friends, (I do hold that view)."
Then those monks, wishing to dissuade Arittha from that pernicious view, urged, admonished, questioned and exhorted him thus: "Do not say so, friend Arittha, do not say so! Do not misrepresent the Blessed One! It is not right to misrepresent him. Never would the Blessed One speak like that. For in many ways, indeed, has the Blessed One said of those obstructive things that they are obstructions, indeed, and that they necessarily obstruct him who pursues them. Sense desires, so he has said, bring little enjoyment and much suffering and disappointment. The perils in them are greater. Sense desires are like bare bones, has the Blessed One said; they are like a lump of flesh, like a torch of straw, like a pit of burning coals, like a dream, like borrowed goods, like a fruit-bearing tree, like a slaughter house, like a stake of swords, like a snake's head, are sense desires, has the Blessed One said.[2] They bring little enjoyment, and much suffering and disappointment. The perils in them are greater."
Yet, though the monk Arittha was thus urged, admonished, questioned and exhorted by those monks, he still clung tenaciously and obstinately to his pernicious view, saying: "There are things called 'obstructions' by the Blessed One. As I understand his teaching, those things are not necessarily obstructive for one who pursues them."
4. When those monks could not dissuade the monk Arittha, formerly of the vulture killers, from his pernicious view, they went to the Blessed One, and after respectfully saluting him, they sat down at one side. Being seated they told the Blessed One (all that had happened), and they said: "Since, O Lord, we could not dissuade the monk Arittha from his pernicious view, we have now reported this matter to the Blessed One."
5. Then the Blessed One addressed a certain monk thus: "Go, O monk, and tell the monk Arittha, formerly of the vulture killers, that the Master calls him." — "Yes, Lord," replied the monk. He went to the monk Arittha and spoke to him: "The Master calls you, friend Arittha." — "Yes, friend," replied Arittha and he went to meet the Blessed One. Having arrived, he saluted the Blessed One respectfully and sat down at one side. When he was seated the Blessed One addressed him thus:
"Is it true, Arittha, that you have conceived this pernicious view: 'There are things called "obstructions" by the Blessed One. As I understand his teaching those things are not necessarily obstructive for him who pursues them'?" — "Yes, indeed, Lord, I understand the teaching of the Blessed One in this way that those things called 'obstructions' by the Blessed One, are not necessarily obstructive for him who pursues them."
6. "Of whom do you know, foolish man, that I have taught to him the teaching in that manner? Did I not, foolish man, speak in many ways of those obstructive things that they are obstructions indeed, and that they necessarily obstruct him who pursues them? Sense desires, so I have said, bring little enjoyment, and much suffering and disappointment. The perils in them are greater. Sense desires are like bare bones, have I said; they are like a lump of flesh... they are like a snake's head, have I said. They bring much suffering and disappointment. The perils in them are greater. But you, O foolish man, have misrepresented us by what you personally have wrongly grasped. You have undermined your own (future) and have created much demerit. This, foolish man, will bring you much harm and suffering for a long time."[3]
7. Then the Blessed One addressed the monks thus: "What do you think, O monks: has that monk Arittha, formerly of the vulture killers, produced any spark (of understanding) in this teaching and discipline?"[4] — "How should that be, Lord? Certainly not, O Lord." ...
It seems that calling a spade, a spade is not an instance of wrong speech.
