Hinduism and Buddhism, Volume 1 | Page 2

not agree with them. It is superfluous for me to pay a tribute to these eminent scholars whose works are well known to all who are interested in Indian religion, but no one who has studied the early history of Buddhism or the Pali language can refrain from acknowledging a debt of gratitude to those who have made such researches possible by founding and maintaining during nearly forty years the Pali Text Society and rendering many of the texts still more accessible to Europe by their explanations and translations.
C. ELIOT.
TOKYO,
May, 1921.

LIST OF ABBREVIATIONS
The following are the principal abbreviations used:
Ep. Ind. Epigraphia India.
E.R.E. Encyclopedia of Religion and Ethics (edited by Hastings).
I.A. Indian Antiquary.
J.A. Journal Asiatique.
J.A.O.S. Journal of the American Oriental Society.
J.R.A.S. Journal of the Royal Asiatic Society.
P.T.S. Pali Text Society.
S.B.E. Sacred Books of the East (Clarendon Press).

CONTENTS
BOOK I
INTRODUCTION
1. INFLUENCE OF INDIAN THOUGHT IN EASTERN ASIA xi
2. ORIGIN AND GROWTH OF HINDUISM xiv
3. THE BUDDHA xix
4. ASOKA xxii
5. EXTENSION OF BUDDHISM AND HINDUISM BEYOND INDIA xxiv
6. NEW FORMS OF BUDDHISM xxix
7. REVIVAL OF HINDUISM xxxiii
8. LATER FORMS OF HINDUISM xl
9. EUROPEAN INFLUENCE AND MODERN HINDUISM xlvi
10. CHANGE AND PERMANENCE IN BUDDHISM xlviii
11. REBIRTH AND THE NATURE OF THE SOUL l
12. " " " " lviii
13. " " " " lxii
14. EASTERN PESSIMISM AND RENUNCIATION lxv
15. EASTERN POLYTHEISM lxviii
16. THE EXTRAVAGANCE OF HINDUISM lxx
17. THE HINDU AND BUDDHIST SCRIPTURES lxxii
18. MORALITY AND WILL lxxvi
19. THE ORIGIN OF EVIL lxxix
20. CHURCH AND STATE lxxxi
21. PUBLIC WORSHIP AND CEREMONIAL lxxxiv
22. THE WORSHIP OF THE REPRODUCTIVE FORCES lxxxvi
23. HINDUISM IN PRACTICE lxxxviii
24. BUDDHISM IN PRACTICE xcii
25. INTEREST OF INDIAN THOUGHT FOR EUROPE xcv

BOOK II
EARLY INDIAN RELIGION: A GENERAL VIEW
I. RELIGIONS OF INDIA AND EASTERN ASIA 5
II. HISTORICAL 15
III. GENERAL CHARACTERISTICS OF INDIAN RELIGION 33
IV. VEDIC DEITIES AND SACRIFICES 50
V. ASCETICISM AND KNOWLEDGE 71
VI. RELIGIOUS LIFE IN PRE-BUDDHIST INDIA 87
VII. THE JAINS 105

BOOK III
PALI BUDDHISM
VIII. LIFE OF THE BUDDHA 129
IX. THE BUDDHA COMPARED WITH OTHER RELIGIOUS TEACHERS 177
X. THE TEACHING OF THE BUDDHA 185
XI. MONKS AND LAYMEN 237
XII. ASOKA 254
XIII. THE CANON 275
XIV. MEDITATION 302
XV. MYTHOLOGY IN HINDUISM AND BUDDHISM

INTRODUCTION
1. Influence of Indian Thought in Eastern Asia
Probably the first thought which will occur to the reader who is acquainted with the matters treated in this work will be that the subject is too large. A history of Hinduism or Buddhism or even of both within the frontiers of India may be a profitable though arduous task, but to attempt a historical sketch of the two faiths in their whole duration and extension over Eastern Asia is to choose a scene unsuited to any canvas which can be prepared at the present day. Not only is the breadth of the landscape enormous but in some places it is crowded with details which cannot be omitted while in others the principal features are hidden by a mist which obscures the unity and connection of the whole composition. No one can feel these difficulties more than I do myself or approach his work with more diffidence, yet I venture to think that wide surveys may sometimes be useful and are needed in the present state of oriental studies. For the reality of Indian influence in Asia--from Japan to the frontiers of Persia, from Manchuria to Java, from Burma to Mongolia--is undoubted and the influence is one. You cannot separate Hinduism from Buddhism, for without it Hinduism could not have assumed its medieval shape and some forms of Buddhism, such as Lamaism, countenance Brahmanic deities and ceremonies, while in Java and Camboja the two religions were avowedly combined and declared to be the same. Neither is it convenient to separate the fortunes of Buddhism and Hinduism outside India from their history within it, for although the importance of Buddhism depends largely on its foreign conquests, the forms which it assumed in its new territories can be understood only by reference to the religious condition of India at the periods when successive missions were despatched.
This book then is an attempt to give a sketch of Indian thought or Indian religion--for the two terms are nearly equivalent in extent--and of its history and influence in Asia. I will not say in the world, for that sounds too ambitious and really adds little to the more restricted phrase. For ideas, like empires and races, have their natural frontiers. Thus Europe may be said to be non-Mohammedan. Although the essential principles of Mohammedanism seem in harmony with European monotheism, yet it has been deliberately rejected by the continent and often repelled by force. Similarly in the regions west of India[1], Indian religion is sporadic and exotic. I do not think that it had much influence on ancient Egypt, Babylon and Palestine or that it should be counted among the forces which shaped the character and teaching of Christ, though Christian monasticism and mysticism perhaps owed