are the same.

A circumstance which shows very clearly how far Buddhism was from
bearing the character of a revolt, is the occurrence at the same time
and in the same district of India of another movement of a very
similar nature. Jainism is an Indian religion so like Buddhism as to
have been considered by many to be a sect of the latter. It also has
an order of monks with robes and with a rule like those of the
Buddhist fraternity. It also has a human founder on whom many of the
same titles are conferred as on Gautama, and who is afterwards
deified and worshipped. Mahavira, the founder of Jainism, is, like
Gautama, the son of a royal house; and the Jainist and the Buddhist
legend have many features in common. Was the legend of Mahavira,
then, a sectarian version of the legend of Gautama, did no such
person exist, at least as the founder of a religious body? So it was
formerly considered; but it has now been discovered that the Buddhist
scriptures themselves bear witness to the actual existence of
Mahavira in the lifetime of Gautama, who once had an encounter with
him and confuted him. It appears then that two similar movements were
going on close together at the same time. They were independent of
each other; the two rules differ in important particulars. Jainism
carries to a much greater length than Buddhism the "ahimsa," or
prohibition of the destruction of life; the Jainists practise
austerities which Buddhism discards, and in the philosophies of the
two systems there are far-reaching discrepancies. On the other hand,
both Buddhism and Jainism borrow from Brahmanism most of their
practices and institutions; both are developments of the way of
salvation struck out not by Brahmans alone, but by men of other
castes and other views, when faith in the old national gods was
growing dim.

We now proceed to discuss the Buddhist system, taking it as it
appears in the early books, which tell us at least what was believed
in the fourth century B.C. to have been the ideas and intentions of
the founder. The following is the formula in which the convert
expressed his desire to be admitted to the order: "I take shelter in
the Buddha, I take shelter in the Dhamma (doctrine), I take shelter
in the Samgha (order)."

1. The Buddha.--This confession of faith is directed to a triad of
which the Buddha is the first member. Now the title Buddha was not
invented by Buddhism, but belongs to earlier Indian thought, which
held that from