ety, many good
deeds, compassion, liberality, truthfulness and purity." He makes no
reference to a supreme deity, but insists on the reality and importance
of the future life. Though he does not use the word _Karma_ this is
clearly the conception which dominates his philosophy: those who do good
are happy in this world and the next but those who fail in their duty
win neither heaven nor the royal favour. The king's creed is remarkable
in India for its great simplicity. He deprecates superstitious
ceremonies and says nothing of Nirvana but dwells on morality as
necessary to happiness in this life and others. This is not the whole of
Gotama's teaching but two centuries after his death a powerful and
enlightened Buddhist gives it as the gist of Buddhism for laymen.

Asoka wished to make Buddhism the creed not only of India but of the
world as known to him and he boasts that he extended his "conquests of
religion" to the Hellenistic kingdoms of the west. If the missions which
he despatched thither reached their destination, there is little
evidence that they bore any fruit, but the conversion of Ceylon and some
districts in the Himalayas seems directly due to his initiative.

5. _Extension of Buddhism and Hinduism beyond India_

This is perhaps a convenient place to review the extension of Buddhism
and Hinduism outside India. To do so at this point implies of course an
anticipation of chronology, but to delay the survey might blind the
reader to the fact that from the time of Asoka onward India was engaged
not only in creating but also in exporting new varieties of religious
thought.

The countries which have received Indian culture fall into two classes:
first those to which it came as a result of religious missions or of
peaceful international intercourse, and second those where it was
established after conquest or at least colonization. In the first class
the religion introduced was Buddhism. If, as in Tibet, it seems to us
mixed with Hinduism, yet it was a mixture which at the date of its
introduction passed in India for Buddhism. But in the second and smaller
class including Java, Camboja and Champa the immigrants brought with
them both Hinduism and Buddhism. The two systems were often declared to
be the same but the result was Hinduism mixed with some Buddhism, not
_vice versa_.

The countries of the first class comprise Ceylon, Burma and Siam,
Central Asia, Nepal, China with Annam, Korea and Japan, Tibet with