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Jainism and Buddhism are the two branches of the Shramana tradition that still exist today. Until recently Jainism was largely confined to India, while Buddhism has largely flourished in countries outside of India. However the two traditions share remarkable similarities.
Buddhism separates itself from the Jain tradition by teaching an alternative to "extreme asceticism". Even though it is said that, during Buddha's life he undertook many fasts, penances and austerities, the descriptions of which are elsewhere found only in the Jain tradition (for example, the penance by five fires, plucking of hair, and the consumption of food using only one's cupped hands), ultimately Buddha abandoned these methods on his discovery of the Middle Way (Magga). To this day, many Buddhist teachings, principles, and terms used in Buddhism are identical to those of Jainism, but they may hold very different meanings for each.
However, it is interesting to note that even under the Jain tradition, there exist a non-extreme pathway. While the Jain Sadhu and Sadhvi are referred to as the Sramans and Sramanis, the Shravak and Shravika are household men and women (Grihastha), respectively, who have not abandoned the worldly affairs, i.e. not having obtained "Diksha", but are still following the religious guidelines, in the given constraints. There are separate norms that have been prescribed for the Shravak and Shravika under the Jain tradition.
Whether or not it was an influence of Jain culture and philosophy in ancient Bihar that gave rise to Buddhism is unclear, but there are some striking similarities between the two traditions, and Buddhism may have adopted many of its ideas and traditions from pre-existing ones held by the Jains. The two groups are so similar that early western archaeologists working in India often attributed Buddhist art and historical sites as being of Jain origin. Buddhist texts often mention Jain philosophy, and it seems likely that the latter was a well established tradition before the rise of Buddhism.
The Buddhists have always maintained that by the time Buddha and Mahavira were alive, Jainism was already an entrenched faith and culture in the region. Buddhist scriptures record philosophical dialogues between the wandering seeker Siddartha Gautama (Buddha) and 'Udaka Ramaputta', who was likely a Jain, and the first of several teachers that young Siddartha Gautama studied with before his enlightenment. Buddhist scriptures attest that some of the first Buddhists were in fact Jains (''Nirgranthas'' as they were then called, meaning "the unbonded ones") who "converted", but were encouraged by Buddha to maintain their Jain identity and practises such as giving alms to Jain monks and nuns.
Buddhists recorded that Mahavira preached the "fourfold restraint" of the Nirgrantha tradition -- a clear reference to the teachings of Mahavira's predecessor Lord Parshva (877-777 BC), traditionally the 23rd Tirthankara of Jainism -- who propounded the four vows of Ahinsa (Ahimsa), Satya (truth), Aparigraha (non-possessiveness), and Asteya (non-stealing), which may have been the template for the Five Precepts of Buddhism. Additionally, the Buddhist ''Anguttara Nikaya'' scripture quotes the independent philosopher Purana Kashyapa (the sixth century BC founder of a now extinct order) as listing the Nirgranthas as one of the six major classifications of humanity. Mahāvīra and Buddha were contemporaries, however there is no mention of the two teachers ever meeting. The Pali texts mention the Buddha referring to the liberation of Mahavira (referred to as Niggantha Nataputta) at Pava.
'The common concepts in Jainism and Buddhism':

★ Shramana

★ Nirvana: (the definition is different in the two traditions)

★ Arhat: the term is used somewhat similarly.

★ Dharma

★ Jina

★ Acharya (chief of the orders)

★ Sutra (scriptures)

★ Indra/Shakra (chief of the gods)
'The terms that are used with different meanings':

★ Pudgala

★ Siddha
'Common Symbols':

★ Pratima, foot prints

★ Stupa

★ The dharma-chakra

★ The swastika

★ The trirathna

★ The ashta-mangalas

★ Minor devas
Vegetarianism is required for both monks and laity in Jainism. In Buddhism, the monks in China, Japan, Korea and Vietnam are vegetarian; however strict vegetarianism is not required. By monastic tradition, a monk should eat whatever is placed in his bowl when begging food. The exceptions to not eat given meat were if the monk knew an animal was killed especially for him or he heard the animal being killed.
It has also been suggested that the influence of Jain culture and philosophy in ancient Bihar may have greatly influenced Buddhism. Buddhist scriptures describe various penances (''tapas'') undertaken by Gautama Siddhartha which appear identical to Jain penances (e.g., cupping the hands to consume alms, plucking of hair, the penance by five fires, etc. ). These penances were later renounced by Gautama as activities not leading to Nirvana (Final Liberation). Buddhist writings reflect that Jainism was an already established faith — rather than a newly founded or reformist one — by the time Buddha lived. Suggesting close correlations between the teachings of the Jains and Buddha, the ''Majjhima Nikaya'' relates dialogues between Buddha and several members of the ''Nigantha'' (Jain) community, sometimes resulting in the latter's acceptance of Buddha as a teacher.
In many instances, both philosophies continue to share similar Prakrit terminology for important themes and teachings but may differ significantly in interpretation and meaning. This method of teaching adopted by the Buddha points to the pragmatic aspect of Buddha's style of teaching wherein the Buddha uses words and terms that are familiar to the audience instead of introducing new and complex technical jargon. In this way, Buddhism sought to appeal to a broad audience.
Jainism is an ancient religion and school of thought that predates Buddhism. One of its two most revered teachers, Mahāvīra (599 - 527 BCE according to Jains, though some scholars prefer 549-477 BCE¹), was possibly a senior contemporary of the Buddha whose philosophy, sometimes described as dynamism or vitalism, was a blend of the earlier Jain teacher Pārśvanātha's (877-777 BCE) order and the reforms instituted by Mahavira himself. (The ''Majjhima Nikaya'' relates an incident wherein a disciple brings Buddha the news that the Nigantha Nattaputta, i.e. Mahavira, had died, thereby suggesting the latter's seniority.) Debates between Buddhists and Jains are recorded in Jain texts, and dialogues between Jains and the Buddha are included in Buddhist texts. (See also the "Origins" section, above.).
Indian Buddhist tradition categorized all non-buddhist schools of thought as "Pasanda" (Pasanda means to throw a noose or pasha -- since these schools foster wrong view which tend to bind and ensnare rather than free the mind). The difference between the schools of thought are outlined in the Saamannaphala Sutta of the Digha Nikaya.

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Conflict

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Conflict

"''Here in South India, there is a big castle called Surparaka. In this castle lived a rich man whose name was Ruci. He led the people. He had already done much good in the past at the sites of innumerable Buddhas. O good man! All the inhabitants of that castle were pursuing wrong faiths, serving the Nirgranthas.''"^[1]
This text indicates that there was competition amongst the Jains and the Buddhists.
"''The Nirgranthas were an important sect at the time of the rise of Buddhism, as may be inferred from the fact that they are frequently mentioned in the Piûakas as opponents of Buddha and his disciples. This is further supported by another fact. Maõkhali Goáäla, a contemporary of Buddha and Mahävïra, divided mankind into six classes, and of these, the third class contained the Nirgranthas. Goáäla, probably, would not have ranked them as a separate class of mankind if they had recently come into existence. He must have regarded them as members of a very important and at the same time an old sect.''"
"''We read about an encounter between the Buddha and numerous nirgranthas, who had gathered in the hope of defeating him in argument. The Buddha rebukes them, but they only get angry.''"^[2]
"''The Nirgranthas were an important sect at the time of the rise of Buddhism, as may be inferred from the fact that they are frequently mentioned in the Piûakas as opponents of Buddha and his disciples.''"^[3]

References