Siddhattha Gotama dalam Hinduisme
Catatan kaki

↑  "Buddhist attitude to God".
↑  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."
↑  Singh 1997, hlm. 260–275
↑  Singh 1997, hlm. 264
↑  Singh 1997, hlm. 262–264
↑  O'Flaherty 1976, hlm. 203
↑  O'Flaherty 1976, hlm. 200
↑  Von Glasenapp (1962: 113), dikutip dalam O'Flaherty 1976, hlm. 206
↑  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.
↑  Dasavatara stotra
↑  Stephen Knapp. "Buddhism and Its Vedic Connections". Diakses tanggal 2011-9-12.  Parameter |site= yang tidak diketahui akan diabaikan (bantuan); Periksa nilai tanggal di: |accessdate= (bantuan)
↑  "Mahatma Gandhi and Buddhism" (PDF). Diarsipkan dari versi asli (PDF) tanggal 2012-07-10. Diakses tanggal 2011-09-11.
↑  McKean, Lise: Divine Enterprise. Gurus and the Hindu Nationalist Movement. Chicago University Press, 1996. Elst, Koenraad: Who is a Hindu (2001)
↑  Barrows, J. H. (1893). Hinduism, in The World's Parliament of Religions. Vol. II. Chicago. hlm. 978.
↑  Eastern Religions and Western Thought, New York 1969, pp. 326–7.
↑  Christian Lindtner: "From Brahmanism to Buddhism", Asian Philosophy, 1999, John Woodroffe (Arthur Avalon): Shakti and Shakta, Koenraad Elst: Who is a Hindu (2001).
↑  Radhakrishnan: Indian Philosophy, vol.2, hal.469.
↑  Ucko, Hans (2002). The people and the people of God. LIT Verlag Münster. hlm. 101. ISBN 9783825855642.
↑  Fostering Friendly Relations
↑  Dr V. A. Gunasekara. "The Buddhist Attitude to God". Statement made to a Multi-religious Seminar. Diakses tanggal 2007-04-27.
↑  Anatta Buddhism, Encyclopædia Britannica (2013)
↑  [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."
↑  [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
↑  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.
↑  Keown, Damien (1996). Buddhism: A Very Short Introduction. Oxford University Press. hlm. 107.
↑  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."
↑  Lankavatara sutra, bab VI
↑  Bhattacharyya 1999, hlm. 174
↑  Rahula, Walpola (1959), What The Buddha Taught, ISBN 0-8021-3031-3