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iwo sects, were altogether different. reference made in Hanuman-Nataka.
Similar is the There Rama
is spoken of as one whom the Jains call Arhat and whom the Buddhists call Buddha.
digige sfa naim oɑ21:~
अर्ड वित्यथजैनशासन रताः । (१ श्रो. १ अंक)
Varaba-Mihira further tells us that the images of Buddha and of the Deva of the Arhatas, & e., the Jains should be differently constructed.
भाजानु लम्बबाहुः श्रीवत्साङ्कः प्रशान्त मूर्ति | दिग्वासा तरुणोरूपयांच कार्येऽईत देवः ॥ (४५ श्लोक ५८ प्र. )
पद्माङ्कित कर चरणः, प्रसव मूर्तिस्सुनो चकेाय ॥ पद्मासनो afag:, fuλa anất xâzge: 1 (88 11 4. 45).
In Bhagavata Buddha is spoken of as the founder of Buddhism and the Digambara Rishi Rishabha as the author of Jainism. But the most important testimony that the Jains and the Buddhists were different is recorded by the Rishi Vyasa or Badarayana, the author of the Shariraka Mimamsa and the Mahabharata. That sage, as I have said before, criticises the Jains in Sutras 33-36 of 2nd Pada of 2nd Adhyaya. He also criticises the Buddhists in Sutras 18-32. Ir Mahabharata the Jains and the Buddhists are spoken of as distinct. There is a reference in this ancient monument to many religions in Anugita of the Ashvamedha Parva, and the Jains and the Buddhists are two of them. Sec Anugita Adhyaya 49. Shlokas 2--12. I quote here
