Anda diminta menjelaskan SATU saja pokok perbedaan antara Hindhuisme dan Buddhisme

After encountering an old man, an ill man, a corpse and an ascetic, Gautama was convinced that
suffering lay at the end of all existence. He renounced his princely title and became a monk, depriving
himself of worldly possessions in the hope of comprehending the truth of the world around him. The
culmination of his search came while meditating beneath a tree, where he finally understood how to be
free from suffering, and ultimately, to achieve salvation. Following this epiphany, Gautama was known
as the Buddha, meaning the "Enlightened One." The Buddha spent the remainder of his life journeying
about India, teaching others what he had come to understand.

The Four Noble Truths comprise the essence of Buddha's teachings, More simply put, suffering exists; it
has a cause; it has an end; and it has a cause to bring about its end. The notion of suffering is not
intended to convey a negative world view, but rather, a pragmatic perspective that deals with the world
as it is, and attempts to rectify it. Pursuit of pleasure can only continue what is ultimately an
unquenchable thirst. The same logic belies an understanding of happiness. In the end, only aging,
sickness, and death are certain and unavoidable.

The First Truth identifies the presence of suffering. The Second Truth, on the other hand, seeks to
determine the cause of suffering. In Buddhism, desire and ignorance lie at the root of suffering. As a
result, desiring them can only bring suffering. Ignorance, in comparison, relates to not seeing the world
as it actually is. Buddhism explains, one's mind is left undeveloped, unable to grasp the true nature of
things. Vices, such as greed, envy, hatred and anger, derive from this ignorance.

The Third Noble Truth, the truth of the end of suffering, has dual meaning, suggesting either the end of
suffering in this life, on earth, or in the spiritual life, through achieving Nirvana. When one has achieved
Nirvana, which is a transcendent state free from suffering and our worldly cycle of birth and rebirth,
spiritual enlightenment has been reached. The Fourth Noble truth charts the method for attaining the
end of suffering.

Contrary to what is accepted in contemporary society, the Buddhist interpretation of karma does not
refer to preordained fate. Karma refers to good or bad actions a person takes during her lifetime. The
weight that actions carry is determined by five conditions: frequent, repetitive action; determined,
intentional action; action performed without regret; action against extraordinary persons; and action
toward those who have helped one in the past. Finally, there is also neutral karma, which derives from
acts such as breathing, eating or sleeping. Neutral karma has no benefits or costs.

Karma plays out in the Buddhism cycle of rebirth. There are six separate planes into which any living
being can be reborn -- three fortunate realms, and three unfortunate realms. Those with favorable,
positive karma are reborn into one of the fortunate realms: the realm of demigods, the realm of gods,
and the realm of men. While inhabitants of the three unfortunate realms -- of animals, ghosts and hell --
suffer untold suffering, the suffering of the realm of man is far less. The realm of man also offers one
other aspect lacking in the other five planes, an opportunity to achieve enlightenment, or Nirvana. Given
the sheer number of living things, to be born human is to Buddhists a precious chance at spiritual bliss, a
rarity that one should not forsake.
Adherents of the faith know it as Sanatan Dharma (“eternal order” or “eternal path”) and understand
the precepts, as set down in the scriptures known as the Vedas, as having always existed just as
Brahman, the Supreme Over Soul from whom all of creation emerges, has always been. Brahman is the
First Cause which sets all else in motion but is also that which is in motion, that which guides the course
of creation, and creation itself.

There is no founder of Hinduism, no date of origin, nor – according to the faith – a development of the
belief system; the scribes who wrote the Vedas are said to have been simply recording that which had
always existed. This eternal knowledge is known as shruti (“what is heard”) and is set down in the Vedas
and their various sections known as the Samhitas, Aranyakas, Brahmanas, and, most famously, the
Upanishads, each of which addresses a different aspect of the faith.

None of these, however, should be considered the “Hindu Bible” as there is no claim they are the “word
of God”; they are, instead, the revelation of the truth of existence which claims the universe is rational,
structured, and controlled by the Supreme Over Soul/Mind known as Brahman in whose essence all
human beings take part.

The purpose of life is to recognize the essential oneness of existence, the higher aspect of the individual
self (known as the Atman) which is a part of everyone else’s self as well as the Over Soul/Mind and,
through adherence to one’s duty in life (dharma) performed with the proper action (karma), to slip the
bonds of physical existence and escape from the cycle of rebirth and death (samsara). Once the
individual has done so, the Atman joins with Brahman and one has returned home to the primordial
oneness. That which keeps one from realizing this oneness is the illusion of duality
1. Perbedaan Utama dalam Hinduisme dan Budhisme
a. Tingkat sosial / Sistem Kasta
Hinduisme masih menganut sistem kasta dalam ajarannya. Status kasta
seseorang dalam Hinduisme sudah ditentukan sejak lahir dan tidak bisa diubah.
Dewa Krishna berkata bahwa seseorang harus melakukan apa yang harus Ia
lakukan sesuai dengan Varna atau kastanya. Apabila tidak mengerjakan
tugasnya di dunia sesuai dengan kasta maka harus menjalani reinkarnasi.  

Sedangkan dalam ajaran Buddhisme, tidak ada dijelaskan sistem kasta dalam
kehidupan sehari - hari. Dalam Buddhisme masing - masing penganut individu
yang mengatur dirinya sendiri, yang setara dan berniat untuk keselamatannya
sendiri sambil dengan penuh kasih memperhatikan sesama makhluk. Tingkatan
hierarki dalam Buddhisme digunakan untuk menetapkan senioritas dalam bidang
keagamaan seperti biksu. Dengan demikian tidak ada otoritas tunggal dalam
ajaran Buddhisme. Penganut lama bergantung pada yang batu untuk dukungan
material, sedangkan yang baru bergantung pada yang lama untuk pengajaran
agama. Mereka saling membantu satu sama lain.