The Cambridge History of India, Vol. I: Ancient India v1.c29.49

v1.c29.49

The degree of Aṣoka's appreciation of Buddhism is not very easily definable; and it was even at one time contended that his early faith, which laid such special stress upon the doctrine of benevolence, was rather that of Jainism. He emphasises the principle of tolerance, wishes for the real prosperity of all sects, and, while not discouraging discussion, always a prominent feature of Indian religious life, earnestly preaches avoidance of offence. If he discountenances what he considers vain ceremonials and certain popular entertainments, which were occasions of animal slaughter, his attitude to the Brāhman system in general is benevolent and respectful: he believes in the gods and would have his people strive for heaven. Nevertheless, Aṣoka was undoubtedly a Buddhist: he became a lay disciple and then a monk; later he proclaims his regard for the religion and his personal faith¹; he addresses the church, naming certain passages from the scriptures as specially suitable for teaching and study; he denounces penalties for schism; he holds a council which defines the canon; and finally he stands out as by far the greatest author of the religious foundations of the sect. On the other hand we hear from him nothing concerning the deeper ideas or fundamental tenets of the faith; there is no mention of the Four Grand Truths, the Eightfold Path, the Chain of Causation, the supernatural quality of Buddha: the word and the idea of *Nirvāṇa* fail to occur; and the innumerable points of difference which occupied the several sects are likewise ignored. Açoka, therefore, is no theologian or philosopher; and only in the saying that the gift of *dharma* is above all other gifts, and in the preference of meditation to liberality, do we find any trace of such modes of thought.