Before Rāmānuja, it was Bhāskara who referred to māyā-vādin-s as bauddha-matāvalambin. Please see Chapter XV (The Bhāskara School of Philosophy) in A History of Indian Philosophy (Volume 3), where Dasgupta writes  

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Thus, at the very beginning of his commentary, he says that it aims at refuting those who, hiding the real sense of the sūtra, have only expressed their own opinions, and in other places also he speaks in very strong terms against the commentator who holds the māyā doctrine and is a Buddhist in his views[3].

[3] sūtrā-bhiprāya-saṃvṛtyā svābhiprāyā-prakāśanāt, vyākhyātaṃ yair idam śāstraṃ vyākhyeyaṃ tan-nivṛttaye. Bhāskara’s Commentary, p. i. 

Also “ye tu bauddha-matāvalambino māyā-vādinas te’pi anena nyāyena sūtra-kāreṇai’va nirastāḥ.” Ibid. II. 2. 29.

In another place Śaṅkara is referred to as explaining views which were really propounded by the Mahāyāna Buddhists—vigītaṃ vicchinna-mūlaṃ māhāyānika-bauddha-gāthitaṃ māyā-vādaṃ vyāvarṇayanto lokān vyāmohayanti. Ibid. 1. 4. 25.

Unquote

The chapter is available under http://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-3/d/doc7601.html

On 14 October 2016 at 20:28, Matthew Kapstein <mkapstei@uchicago.edu> wrote:

Hi Bill,

The "crypto-Buddhist" charge against Śaṅkara is, I think, inspired by RamAnuja's
(at least, I recall it as RamAnuja's) castigation of him as prachanna-bauddha, for
which crypto-Buddhist is fair enough as a translation. I don't think that we find
a similar emic notion of "crypto-Hindu," though there are some Buddhist polemics
I know that may suggest this. Tibetan critics of Dol-po-pa's theory of "extrinsic
emptiness" (Gzhan-stong), for instance, often condemn it as disguised sAMkhya or vedAnta,
but I doubt that Ritzinger or Hodge had this in mind.

best,
Matthew

Matthew Kapstein
Directeur d'études,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago

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Nityānanda Miśra
http://nmisra.googlepages.com

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