The Project Gutenberg EBook of Hinduism and Buddhism, An HistoricalSketch, Vol. 3 (of 3), by Charles EliotThis eBook is for the use of anyone anywhere at no cost and withalmost no restrictions whatsoever. You may copy it, give it away orre-use it under the terms of the Project Gutenberg License includedwith this eBook or online at www.gutenberg.netTitle: Hinduism and Buddhism, An Historical Sketch, Vol. 3 (of 3)Author: Charles EliotRelease Date: October 10, 2005 [EBook #16847]Language: EnglishCharacter set encoding: UTF-8*** START OF THIS PROJECT GUTENBERG EBOOK HINDUISM AND BUDDHISM ***Produced by Jonathan Ingram, Sankar Viswanathan, and theOnline Distributed Proofreading Team at http://www.pgdp.netTranscriber's Note:Volume 1 may be found at http://www.gutenberg.org/dirs/1/5/2/5/15255/Volume 2 may be found at http://www.gutenberg.org/dirs/1/6/5/4/16546/ Excerpts from the Preface to the book from Volume 1, regarding the method of transcription used. "In the following pages I have occasion to transcribe words belonging to many oriental languages in Latin characters. Unfortunately a uniform system of transcription, applicable to all tongues, seems not to be practical at present. It was attempted in the Sacred Books of the East, but that system has fallen into disuse and is liable to be misunderstood. It therefore seems best to use for each language the method of transcription adopted by standard works in ...
The Project Gutenberg EBook of Hinduism and Buddhism, An Historical
Sketch, Vol. 3 (of 3), by Charles Eliot
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.net
Title: Hinduism and Buddhism, An Historical Sketch, Vol. 3 (of 3)
Author: Charles Eliot
Release Date: October 10, 2005 [EBook #16847]
Language: English
Character set encoding: UTF-8
*** START OF THIS PROJECT GUTENBERG EBOOK HINDUISM AND BUDDHISM ***
Produced by Jonathan Ingram, Sankar Viswanathan, and the
Online Distributed Proofreading Team at http://www.pgdp.net
Transcriber's Note:
Volume 1 may be found at http://www.gutenberg.org/dirs/1/5/2/5/15255/
Volume 2 may be found at http://www.gutenberg.org/dirs/1/6/5/4/16546/
Excerpts from the Preface to the book from Volume 1,
regarding the method of transcription used.
"In the following pages I have occasion to transcribe words
belonging to many oriental languages in Latin characters.
Unfortunately a uniform system of transcription, applicable
to all tongues, seems not to be practical at present. It was
attempted in the Sacred Books of the East, but that system
has fallen into disuse and is liable to be misunderstood. It
therefore seems best to use for each language the method of
transcription adopted by standard works in English dealing
with each, for French and German transcriptions, whatever
their merits may be as representations of the original
sounds, are often misleading to English readers, especially
in Chinese. For Chinese I have adopted Wade's system as used
in Giles's Dictionary, for Tibetan the system of Sarat
Chandra Das, for Pali that of the Pali Text Society and for
Sanskrit that of Monier-Williams's Sanskrit Dictionary,
except that I write s instead of s. Indian languages however
offer many difficulties: it is often hard to decide whether
Sanskrit or vernacular forms are more suitable and in
dealing with Buddhist subjects whether Sanskrit or Pali
words should be used. I have found it convenient to vary the
form of proper names according as my remarks are based on
Sanskrit or on Pali literature, but this obliges me to write
the same word differently in different places, e.g.
sometimes Ajâtasatru and sometimes Ajâtasattu, just as in a book dealing with Greek and Latin mythology one might employ
both Herakles and Hercules. Also many Indian names such as
Ramayana, Krishna, nirvana have become Europeanized or at
least are familiar to all Europeans interested in Indian
literature. It seems pedantic to write them with their full
and accurate complement of accents and dots and my general
practice is to give such words in their accurate spelling
(Râmâyana, etc.) when they are first mentioned and also in
the notes but usually to print them in their simpler and
unaccented forms. I fear however that my practice in this
matter is not entirely consistent since different parts of
the book were written at different times."
LIST OF ABBREVIATIONS
[From Volume 1]
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).
Volume 3 has a number of words in Chinese. These are
represented by the notation [Chinese: ] in the text files. In
html the words are included as image files.
HINDUISM AND BUDDHISM
AN HISTORICAL SKETCH
BY
SIR CHARLES ELIOT
In three volumes
VOLUME III
ROUTLEDGE & KEGAN PAUL LTD
Broadway House, 68-74 Carter Lane,
London, E.C.4. 1921
_First published_ 1921
_Reprinted_ 1954
_Reprinted_ 1957
_Reprinted_ 1962
PRINTED IN GREAT BRITAIN BY
LUND HUMPHRIES
LONDON-BRADFORD
CONTENTS
BOOK VI
BUDDHISM OUTSIDE INDIA
CHAPTER
XXXIV. EXPANSION OF INDIAN INFLUENCE
XXXV. CEYLON
XXXVI. BURMA
XXXVII. SIAM
XXXVIII. CAMBOJA
XXXIX. CHAMPA
XL. JAVA AND THE MALAY ARCHIPELAGO
XLI. CENTRAL ASIA
XLII. CHINA. INTRODUCTORY
XLIII. CHINA (_continued_). HISTORY
XLIV. CHINA (_continued_). THE CANON
XLV. CHINA (_continued_). SCHOOLS OF CHINESE BUDDHISM
XLVI. CHINA (_continued_). CHINESE BUDDHISM AT THE PRESENT DAY
XLVII. KOREA
XLVIII. ANNAM
XLIX. TIBET. INTRODUCTORY
L. TIBET (_continued_). HISTORYLI. TIBET (_continued_). THE CANON
LII. TIBET (_continued_). DOCTRINES OF LAMAISM
LIII. TIBET (_continued_). SECTS
LIV. JAPAN
BOOK VII
MUTUAL INFLUENCE OF EASTERN AND WESTERN RELIGIONS
LV. INFLUENCE OF CHRISTIANITY IN INDIA
LVI. INDIAN INFLUENCE IN THE WESTERN WORLD
LVII. PERSIAN INFLUENCE IN INDIA
LVIII. MOHAMMEDANISM IN INDIA
INDEX
BOOK VI
BUDDHISM OUTSIDE INDIA
CHAPTER XXXIV
EXPANSION OF INDIAN INFLUENCE
INTRODUCTORY
The subject of this Book is the expansion of Indian influence
throughout Eastern Asia and the neighbouring islands. That influence
is clear and wide-spread, nay almost universal, and it is with justice
that we speak of Further India and the Dutch call their colonies
Neerlands Indië. For some early chapters in the story of this
expansion the dates and details are meagre, but on the whole the
investigator's chief difficulty is to grasp and marshal the mass of
facts relating to the development of religion and civilization in this
great region.
The spread of Hindu thought was an intellectual conquest, not an
exchange of ideas. On the north-western frontier there was some
reciprocity, but otherwise the part played by India was consistently
active and not receptive. The Far East counted for nothing in her
internal history, doubtless because China was too distant and the
other countries had no special culture of their own. Still it is
remarkable that whereas many Hindu missionaries preached Buddhism in
China, the idea of making Confucianism known in India seems never to
have entered the head of any Chinese.It is correct to say that the sphere of India's intellectual conquests
was the East and North, not the West, but still Buddhism spread
considerably to the west of its original home and entered Persia.
Stein discovered a Buddhist monastery in "the terminal marshes of the
Helmund" in Seistan[1] and Bamian is a good distance from our
frontier. But in Persia and its border lands there were powerful state
religions, first Zoroastrianism and then Islam, which disliked and
hindered the importation of foreign creeds and though we may see some
resemblance between Sufis and Vedantists, it does not appear that the
Moslim civilization of Iran owed much to Hinduism.
But in all Asia north and east of India, excluding most of Siberia but
including the Malay Archipelago, Indian influence is obvious. Though
primarily connected with religion it includes much more, such as
architecture, painting and other arts, an Indian alphabet, a
vocabulary of Indian words borrowed or translated, legends and
customs. The whole life of such diverse countries as Tibet, Burma, and
Java would have been different had they had no connection with India.
In these and many other regions the Hindus must have found a low state
of civilization, but in the Far East they encountered a culture
comparable with their own. There was no question of colonizing or
civilizing rude races. India and China met as equals, not hostile but
also not congenial, a priest and a statesman, and the statesman made
large concessions to the priest. Buddhism produced a great
fermentation and controversy in Chinese thought, but though its
fortunes varied it hardly ever became as in Burma and Ceylon the
national religion. It was, as a Chinese Emperor once said, one of the
two wings of a bird. The Chinese characters did not give way to an
Indian alphabet nor did the Confucian Classics fall into desuetude.
The subjects of Chinese and Japanese pictures may be Buddhist, the
plan and ornaments of their temples Indian, yet judged as works of art
the pictures and temples are indigenous. But for all that one has only
to compare the China of the Hans with the China of the T'angs to see
how great was the change wrought by India.
This outgrowing of Indian influence, so long continued and so wide in
extent, was naturally not the result of any one impulse. At no time
can we see in India any passion of discovery, any fever of conquest
such as possessed Europe when the New World and the route to the East
round the Cape were discovered. India's expansion was slow, generally
peaceful and attracted little attention at home. Partly it was due to
the natural permeation and infiltration of a superior culture beyond
its own borders, but it is equally natural that this gradual process
should have been sometimes accelerated by force of arms. The Hindus
produced no Tamerlanes or Babers, but a series of expeditions, spread
over long ages, but still not few in number, carried them to such
distant goals as Ceylon, Java and Camboja.
But the diffusion of Indian influence, especially in China, was also
due to another agency, namely religious propaganda and the deliberate
despatch of missions. These missions seem to have been exclusively
Buddhist for wherever we find records of Hinduism outside India, for
instance in Java and Camboja, the presence of Hindu conquerors or
colonists is